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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90621	Chiliasto-mastix. Or, The prophecies in the Old and Nevv Testament concerning the kingdome of our savior Iesus Christ. Vindicated from the misinterpretationes of the millenaries and specially of Mr. Maton in his book called Israels redemption, / by Alexander Petrie Minister of the Scots Kirk at Roterdame. The epistle shevves the ground and pedigree of the mistake. To shew the originale of an errour is a convincing of it.	Petrie, Alexander, 1594?-1662.	1644 (1644)	Wing P1878; Thomason E24_17; ESTC R7754	63,328	79

the Apostle hes another purpose there for v. 4 he telleth of scoffers jeering at the promise of Christs coming because all thinges continow as they wer and so all thinges seem to have subsisting in themselves he refutes this imaginatione and shewes that the world both wes made and continoweth by the word of God who is able to destroy as somtyme he did and hes appointed a day of judgement and perdition of ungodly men Here he putteth the day of judgement and perdition of ungodly men fot that the scoffers say Wher is the promise of his coming so that at his coming he will judge and punish the ungodly which is contrarie to the opinion of the Millenaries Then v. 8 he answereth to that opinion of delay saying One day is with the Lord as 1000 yeers He sayth not One day is 1000 yeers as the Millenaries make the commentarie shorter than the text but is as a 1000 yeers and therfor here is no exposition but comparison as if he had sayd albeit a 1000 yeers seem a long tyme to us and so the world seemeth to have continowed long yet it is not so with the Lord to whom all time is short or none And then he shewes the end why God delayeth that coming towit in longsuffering toward men awaiting the repentance of the last of them Wherby yow see another meaning and another purpose even contrarie to that conceit of the Millenaries The Apostle micht have named many milliones of yeers as one day in respect of Gods eternitie but according to the usual custome of speach he nameth a round great number for any number And nevertheles in the end of that page it is sayd This being so I see not but that Gods foreappointment of 1000 yeers to the world for each several day of its first week micht in all lyklyhood be the ground of this prophetical sense of the word wherin it wes afterwards delivered by the infallible penmen of the holy write Ans The certantie of all the appointmentes of God we acknowledge and the infallibilitie of his penmen but wher is it reveled that God hes appointed 1000 yeers continowance to the world for each several day of the first week On the margine he citeth R. Ketina and Comment Apoca. par 2. p. 287 wher ar some testimonies of the Rabbines to this purpose Let Iewes follow Iewish fables to us Christianes hes God spoken in the last dayes by his Sone Heb. 1.2 whom he hes bidden us here certanly with a limitation to hear none others Inst It is sayd Mat. 24.31 he shall send his Angels with a great sound of a trumpet and they shall gather together his elect at which tyme two shal be in the field the one shal be taken and the other left and Luk c. 17.34 recordeth two men shal be in one bed But if our Saviour at his coming presently shall give sentence on all that ar not written in the book of life if he shall make no stay on earth before he undertake this businesse then why shall the elect only be gathered together and the rest left behind seing that great Assise is to be held chiefly for condemnation of the ungodly men Ans Here is nothing to prove the monarchie of the Iewes 2. the two Euangelistes speak there of the gathering the elect and taking them up al 's also 1 Cor. 15.23 yet they speak not exclusively as if the ungodly shall not be judged nor raised but they speak of separation and therby of taking up the elect into the aire and heavens wheras the wicked shall not be taken up but left on the earth and be condemned and sent to hell Mat. 13.40.41 and it followeth v. 43. then shall the richteous shine furth c. The particle then shewes that the wicked shal be cast into the furnace of fyre as soone if not sooner as the richteous shall shine in the kingdome of their Father 3. If the richteous shal be taken up and the ungodly left on the earth that is the one taken away from the earth and the wicked left on the earth then the godly shall not have earthly dominion 4. if Christ at his coming shall hold that great assise chiefly for condemnation of the wicked how then shall the godly be quickned and the wicked be left in their graves after them for the space of 1000 yeers These thinges can not aggrie Now such suppositiones being layd it is no wonder that many doutes arise therupon as whither the good angels be able to gather the reprobates or whither they shal be fetched by the wicked angels and they shal be left either to perish in the general destruction that shall come upon the enemies of the Iewes or ey-witnesses of Gods wonders What can either good or evill angels doe without the Lords authoritie and what can they not doe when he willeth but certainly the wicked shal both be witnesses of Gods wonders and lykwyse perish in that general destruction that cause of their condemnation is touched before Pag. 67. For that by Christs judging the quick and the dead mentioned 2 Timoth. 4.1 can not be meant the last and compleat bot rather a former and inchoate judgement it appeares out of Revel 20. wher it is shewen that the saintes enemies shal be all slain before the last resurrection And we can not say that these who ar to be left shal be a part of that armie there spoken of because that Gog and Magog is to be destroyed at the end of our Saviours reigne that is immediatly before the last resurrection wheras these shal be alive at the time of that general distresse which shall light on the world at his entrance into that kingdome as the gathering of the elect who ar to reigne with him doeth declare Ans Here as before ar strange imaginationes 1. that text 2 Timoth. 4.1 can not be meant of the last bot a former judgement Who ever sayd before that Christ shall yet appear twyce to judge the quick and the dead For suppone that only the godly shal be raised at Christs coming yet they will not say that he will judge them seing they say that they shall not stand at the barre 2. The judging of the quick and the dead shal be before the tyme of the last resurrection as that forme of arguing importes wherby it followes that Christ shall judge the quick and the dead in a former and inchoate judgement Who shall remain then to be judged in the complete judgement at the last resurrection 3. I will say no more of that fancie concerning these that shal be left and the destruction at the entrance of that kingdom but mark that Gog and Magog is to be destroyed at the end of our Saviours reigne that is immediatly before the last resurrection or which is one after the reigne of the Jewes But that armie of Gog and Magog is the same with the armie mentioned Revel 16.14 as Napeir proveth Prop. 32. and Mr.

new licht reveled in this last age as yow have heard some teach but an old Jewish fancie and Cerinthian fable old erroures ar lyke old whoores that is the more to be abhorred What I have done here is for your good for 1 you have heard this errour preached in stead of the doctrine of Christ albeit it wes first broached by the enemies of Christ by some of the Authoures of the Apologeticall narration for Independencie who hade in their congregation not only Millenaries but grosse Anabaptistes and so their practise manifestly declares what they write obscurely in that Narration pag. 12 saying Wee took measure of no mans holynesse by his opinion whither adverse unto us c. Towit whatsoever Noveller is welcome unto them Their Dinah is libertie-of-cōscience their grand amunition is anarchie or no-discipline and they call it a bondage to be tied in the faith 2. the book of M. Maton called Israels redemption hes been oft put into your handes and upon several occasiones of my declaring the trueth in this point you have been intreated to put that book into my hand wherfor you had need of an antidote Peruse this plaine refutation of it wherby I hope you shall see that the reward of your serving Christ is not meat that perishes but everlafting lyf which the Sone of man shall give unto you Joh. 6.27 and that the kingdome of God comes not with observation or wordly respect and attendance but behold the kingdome of God is within you Luk. 17.20 and as the wicked can not have hope of long immunitie from just punishment of their bodies and soules in hell so our deliverance from the bondage of corruption into the glorious libertie of the childeren of God shall not be long delayed Walk you therfor in holynesse with sinceritie and cheerfulnesse as it becomes the heires of so great salvation and give all diligence to make your calling and election sure for so an entrance shal be ministred unto you aboundantly not into an earthly Monarchie but the everlasting kingdome of our Lord and Saviour IESUS CHRIST Auguste 1. 1644. THE PROMISES OF CHRISTS KINGDOME cleared THat Christ is alreadie come as a Prophet is the faith of the Christianes and the infidelitie of the Iewes bot that he shall come as a King to reigne on earth and restore again the Monarchie of Israel is the faith of the Iewes and infidelitie of Christianes Ans 1. What newe spirit is this whither be such persones Iewes or Christianes they oppose themselves unto all Iewes and Christianes 2. Whither doe they understand the differences twixt Iewes and Christianes It wes never yet heard that the Iewes doe believe that Christ Iesus shall come as a King they sayd away with him wee will not have him to reigne over us They say that the Messias shall come bot they speak not of his coming twyce or thrice look all the Iewish Rabbies and ask them who ar alive they will say bot once This conceit of Christs coming to reigne on earth is neither Christian nor Iewish seing Christianes believe not such a coming nor doe the Iewes believe in Christ and therfor it is abhorred of all Christianes and Iews so far ar they both from embracing it Pag. 2. and yet with submission to impartial judgements be it spoken I find not more voices for the one then for the other Ans Who ar these impartial judgementes on the one side ar Christianes and on the other ar Iewes it may be that he submittes unto Turkes bot the Turkes believe that Christ is come and will not say that he will come again These impartial judgementes then must be heathenes 2. If the Millenaries find not more voices for the one than for the other it is no meruell any who hes the jaundies findes everie thing yallow and who have an ague findes everie meat and drink bitter not that everie thing is such bot their senses ar distempered another who hath not distempered senses findes in the same thinges a diversitie of colour and relish 2. Why dout they here whither ther be moe voices for the one than for the other seing afterwards it is sayd pag. 50 as all the Prophetes speak of no thing more so they have nothing which can be applied to our Saviours second coming as a confortable effect so generally foreshewne bot this Any who is not distempered in brains may see the ground of this monarchie verie unsure to wit a meer quere the disciples asked him Lord will thou at this time restore the kingdome of Israel a querie nether affirmeth nor denieth and nevertheles how great a kingdome is built on it If they can find a surer ground why will they not chose it for their text better they have not and therfor they must be doing with this Pag. ead The subject comprehendes in it two asertiones 1. that the kingdome of the Iewes shal be restored again unto them 2. That our Saviour at his coming shall restore it Ans The querie comprehendes neither of the two because as I said it affirmes nothing And the asked mater comprehendes them not not the first because it is of the kingdome of Israel and not of the Iewes and as all ar not Israelites who ar of Israel Rom. 4.6 so neither ar they all Israelites or the children of God who ar of Israel according to the flesh bot the children of the promise ar counted for the seed therfor the kingdome of Israel mentioned there may be another than the kingdome of the Jewes Nether is the other assertion comprehended in the question because it askes not of his second or third coming bot of nou Will thou nou restore the kingdome Pag. 3 So evidently doe these wordes expresse an earthly kingdome I mean a kingdome only to be held on earth that no expositour which I have met wit doth denie it And therfor seing they could not bot embrace the sense mee thinkes they should not so rashly have rejected the consequence Ans Mee thinkes you speake nonsense Many expositoures expone these wordes otherwise seek and you shall find 2 Why may we not think that the Apostles meaned as Simeon did Luk. 2.30.31.32 or as the repenting thief did Luk. 23.42 or as Christ did v. 43. certanly these did not mean of an earthly monarchie nether is there any word in this text shewing that they meand otherwise 3. Albeit no expositour wold denie that the Apostles did understand an earthly kingdome yet it followes not They thought so therfor it shal be so No more than it followes The Apostles did not for a time believe the calling of the gentiles Act. 11.3 therfor the gentiles ar not called Bot the consequence hes reasounes sayth he wherof the first two ar to pical and by way of probabilitie pag. 5. When the authour sayth The reasounes ar probable and I may say childish will any Christian change his faith for them certane faith should have sure groundes lest the wind of tentation blowe

it away and therfor I micht leave these probabilities as not worthie of reading or answer nevertheles consider them Pag. 3 First because the authoures of this demand wer not babes either in yeers or understanding bot the Apostles themselves men who had followed our Saviour men to whom he had shewed himself after his passion and speaking to them of the thinges pertaining unto the kingdom of God And yet that these men should nou at their last conference with him be mistaken in a mater of such importance is as I believe and as I think you will all say a thing altogeder unlykly Ans 1. It is unlykly they could be mistaken and therfor it is lykly that they understood of the true kingdom of Israel as Christ did 2 And nevertheles seing after that last conference they wer mistaken in a mater of great evidence so many tymes foretold as the calling of the gentiles it is not unlykly that before Christs ascension they micht been miscaried with that opinion of the Iewish monarchie which was not a new opinion invented nor vented by the Apostles Pag. ead A second reason which makes mee distaste the censure here cast on our Apostles is because our Saviours answer is alleged as a sufficient ground for it wheras it will appear even to a weak judgement by that his answer the Apostels opinion is as much established as their curiositie is reprehended c. Ans This cause is a mistaking as if the question wer granted for albeit they did mean so yet Christs wordes have nothing of that point bot only taxeth the disciples of their curiositie and therfor the partaphrase following in this reason is vain Pag. 4. Another reason which makes for our Apostles is the answer our Saviour gave to the sones of Zebedee when they besought him that they micht site one on his richt-hand and the other on his lest in his kingdome or as Mark paraphraseth it in his glorie Yee know not what ye ask sayes he this reproof you will grant goes nearer to the quick than that before used to the Apostles and yet if yee mark what followes you shall find that the mater of the petition is allowed of and only the motives therof condemned and therfor seing this is all that these two wer rebooked for by such a sharp reply how can we mistrust that more than this should be included in a milder answer Ans These two spak of Christs kingdom in his glorie and therfor we may justly think that they meaned of his greatest glorie or of his kingdom in heaven and not of an earthly kingdome 2 if Christ in his answer had spoken of an earthly kingdome how wes it not in his power to choise his princes in that kingdome and seing they wer only taxed for their ambition unadvisednesse concerning the glorious kingdome of Christ and the Apostles wer taxed for their curiositie concerning the particulare time of that kingdome how shall we mistrust that they understood any other kingdome Pag. 5 That which seemes to me clearly to quite our Apostles from errour though not from obliuion from errour I say in the subject though not in the circumstance in the thing demanded though not in the season of its performance is because I find my text to be a lesson read to them by our Saviour before his passion For speaking of the destruction of the Iewes they shall fall sayd he by the edge of the sword Luk. 21.24 and v. 28. having before shewne what signes should immediatly foregoe his appearing he left them this cordial When these thinges beginne to come to passe then look up and lift up your heades for your redemption drawes nigh Behold here the casting away of Gods people for a time which we see at this day verified and their receiving again for ever which shall all certanly come to passe as planely foretold the redemption I say not only of their soul es bot consequently of their bodies too from their general captivitie to the repossessing of their countrie by a miracalous deliverance for if no more should be meant by the word Redemption bot the meer conversion of the Iewes in these places wher now they live it can not be conceived why this action should be accompanied with such wonderfull tokens and perplexitit of all nationes as is here mentioned c. Ans Who being richt in his witt will learne of that one word Redemption that the Iewes shall have an earthly kingdome over all nationes Our Saviour is not speaking there of an earthly kingdome nor of the Iewes conversion bot as he speakes and expones himself v. 31. knowe yee that the kingdom of God is nigh at hand and this is a mater of greater encouragement than any eartly kingdome can be unto spiritually mynded persones and therfor when they wrestle against the understanding of the Jewes conversion in these wordes they feight against their own fansies Now if they can not find clearer textes in the New Te. for this earthly monarchie everie understanding Christian will reject the misapplying of the prophetes seing everie ground of faith is reveled more clearly in the New T. than in the old Nevertheles let us hear the particulare proofes Pag. 6 The first is Mic. 5.13 What I pray is meant hereby smiting the Iudge of Israel bot the crucifying of Christ and what by untill the time that she that travelleth hath brought furth bot the whol time of the surrogated gentiles vocation And on the margine he sayth for proof To this interpretation of the prophecie suiting so well with our Saviours sufferinges the verie nixt verse which shewes the place wher Christ the ruler of Israel should be borne doeth to my thinking directly lead us Ans To the thinking of any judicious reader the wordes of the same verse may lead us unto another interpretation for he is speaking there not of the doinges of the Jewes bot of their enemies whom he calleth doughter of troupes and he shewes what these enemies shall doe they shall gather themselves in troupes and lay siedge against us sayth the prophet that is the Iewes and they shall smit the Iudge of Israel upon the cheek which is a proverbial phrase as ps 3.8 and signifieth to intreate shamefully Now seing the prophet speakes thereof the enemies laying siedge against the Iewes and smiting their Judge these wordes can not be under stood of the smiting of Christ albeit it be true that the lewes did smit him in the second v. he confortes the Iewes against the fear of that calamitie with a promise of a more powerfull Ruler Then by her that travelleth v. 3. the same prophet gives us to understand another thing than the calling of the gentiles c. 4.10 Be in paine and labour to bring furth O doughter of Sion lyk a woman in travell And who may not think that the same prophet repeting the same wordes in the same prophecie understandeth the same persones that is the Jewes and not the gentiles