44. And doubtlesse it is not nor ver 44. to such a setting up of our Saviours Kingdome as we hold For whereas you say That this Kingdome shall be set up in the dayes of these Kings and not after them It is as if you had told us That a King cannot overcome and succeed other Kings in their Kingdomes while they reigne but after their reigne When as indeed they cannot lose their Kingdomes but while they have them but in the dayes of their reigne and not after them And so you have not yet shewed us any reason why this phrase It shall breake in peeces and consume these Kingdomes should not as well be taken properly when it is attributed to the setting up of our Saviours Kingdome as when it is attributed to the setting up of the other Kingdomes And therefore we have still good reason to beleeve that the forcible and destroying fall of the stone upon the image doth betoken no lesse then a conquest and succession by force of armes Israel's Redemption And as the falling of the stone upon the feece of the image upon the last and divided Kingdomes of the iron Empire doth probably imply Mr. Petrie's Answer The dreame implyeth nothing contrary to the exposition and therefore leave probabilities that are contrary to certainties Reply Doubt lesse the dreame implyeth nothing contrary to the exposition but both dreame and exposition doe point out our Saours personall reigne on earth For the confirmation and manifestation of which truth we bring not probabilities onely but certainties too yea such certainties as all your wit and wiltnesse are not able to answer or obscure and therefore me thinks you have no cause to be offended with such variety of testimonies And had I said also that this which I called onely a probability had been more then a probability I had not overlasht For seeing God by this image foreshewed Nebuchadnezzar what Kingdoms should succeed his unto the second comming of Christ all which time the Jewes should remaine captives and tributaries And that the falling of the stone on the feete of the image did intimate both the second appearing of Christ for the first was when he was borne of a Virgine when he was cut out without hands and the expiration of the time allotted to the Kingdomes represented by the image It necessarily followes that when the stone should fall on the image when the Kingdome of God should be set up as it is expounded the Kingdoms prefigured by the image should be no longer should all be subdued and that the mountaine filling the whole earth the visible and Monarchicall Kingdome of Christ on earth should succeed alone Israel's Redemption For if the Kingdome of God there spoken of were to be understood of a Kingdome which should so be set up in the dayes of these Kings that their reigne should notwithstanding continue together with it as not onely these but all former Kingdomes also have done with the Church militant with the Kingdome of grace which therefore cannot be the Kingdome there foreshewne then doubtlesse it should have been represented by some part of the image it selfe as the contemporating Kingdomes of the divided Empire are by the mixture of iron and clay and not by a thing so different from it and adverse unto it by a stone I say so wonderfull for it beginnâ—ng operation and encrease For it was cut out without hands and when it had smote the image became a great mountaine and filled the whole earth Which the Churches as yet never did whose fall and growth too as they import a more powerfull speedy and generall conquest over these Kingdomes by this Kingdome then either the gold received from the silver the silver from the brasse or the brasse from the iron so they imply the utter extirpation and totall abolition of that mannâ—r of policy and government which these Kingdomes have usâ—d of which it is said That they became like the châ—ffe of the Summer threshing-flores and the winde carried them away that no place was found for them ver 35. And with this sense of the interpretation of the vision very well agreeth that in the second Psalme ver 8. Aske of me and I shall give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession Thou shalt bâ—eak them with a rod r Rev. 2.27 ch 19.15 of iron thou shalt dash them in peecâ—s like a pâ—tters vessel And thaâ— in Psal 110.2 The Lord shall send the rod of thy strength out of Zion rule thou in the midst of thine enemies The Lord at thy right hand shall strike through Kings in the day of his wrath He shall judge among the heathen he shall sill the places with dead bodies he shall wound the heads over many Countries He shall drinke of the brooke in the way therefore shall be lift up the head Yea and that too in Psal 149.2 Let Israel rejoyce in him that made him let the children of Zion be joyfull in their King Let the high praises of God be in their mouth and a two-edged sword in their hand to execute vengeance upon the heathen and punishments upon the people To binde their f Sam. 1.9.10 Psal 47. Psal 99. Kings in chaines and their Nobles in fetters of iron to execute upon them the judgement written This honour have all his Saints Mr. Petrie's Answer 1. Then teach God how he shouldâ— eveale his will 2. It is revealed in expresse words ver 44.3 There was reason to expresse it by a different thing because the foure were of one quality and this was of another quality My Kingdome saith he is not of this world John 18.36 It is more wonderfull more powerfull and more generall then any of them and all the Kings who will not serve this King shall perish he shall breake them with a rod of iron Psal 2.8 he shall strike them though in his wrath Psal 110 5. and binde them with chaines and their Nobles with fetters of iron Psal 149.8 Reply 1. We leave this presumption to your selfe who have so boldly told God what is most for his glory pag. 15 16. and what is most to the praise of his mercy and bountifulnesse pag. 68. 2. It is revealed in expresse words ver 44. That God shall set up a Kingdome in the dayes of these Kings But not that these Kings and the Kingdomes which God shall set up are to continue together Yea the Kingdome of God could not breake in peeces these Kingdomes could not succeed them by conquest unlesse they should be in the possession of their severall Kings when the Kingdome of God is thus to be set up And seeing these Kingdomes are to be broken in peeces are to be consumed by the Kingdome which God shall set up how can you once imagine that their conversion and not their confusion that their instruction and not destruction that their amending and not their ending I meane onely in respect of
double accomplishment yet it is questionable whether they were to have a different meaning And sure we are that this which you have alledged for an instance doth carry but one and the same sense in the type and antitypâ— And consequently it is not miserable ignorance in us to expound the prophesies of Christs Kingdome or the Jewes deliverance in a proper sense onely but rather manifest insolence in you to say so and to affirme withall that the Evangelists and Apostles expound them in a spirituall and figurative sense when you can bring no plaine text to demonstrate what you say Preface Secondly So the promises of deliverance from Babell had their owne accomplishment in the dayes of Ezra and Nehemiah but that was not all the meaning of these prophecies which were in another manner and more fully performed by Christ for this cause it is said Col. 1.12 Giving thankes unto the Father who hath made us meet to be partakers of the inheritance of the Saints in light who hath delivered us from the power of darkenesse and hath translated us into the Kingdome of his deare Sonne in whom we have redemption through his bloud And Revel 5.9 Thou hast redeemed us unto God by thy bloud out of every kindred and people and nation There is our Redeemer more glorious then Ezra or any other there is our inheritance and Kingdome better then Jerusalem and there is a redemption from all nations Now when these prophecies are fulfilled once in respect of the type and againe in a more transcendent manner by Christ if we deny what God hath done we are false and ungrate and if we expect them to be fulfilled yet againe in the type it were a worse returning then that of the Galatians chap. 4.9 that was unto the types of his Priestly and this unto the types of his Kingly office and Christ is become of none effect unto such Answer As we doe not doubt but that the prophecies of the Jewes deliverance from Babylon had their accomplishment in the dayes of Ezra and Nehemiah So we cannot grant that the prophecies which we have alledged for the Jewes future deliverance from their captivity doe at all concerne their deliverance from Babylon Nor that those which concerne their Babylonish deliverance were types of the Gentiles conversion And you have neither quoted any one of the prophecies which speake of their deliverance from Babylon nor shewed out of the Evangelists or Apostles any one text where the application of these prophecies to the conversion of the Gentiles is intimated And therefore though it be true that the Father hath made us meet to be partakers of the inheritance of the Saints in â—ight and delivered us from the power of darknesse and translated us into the Kingdome of his deare Sonne in whom we have redemption through his blood even the forgivenesse of sins and that Christ hath redeemed us unto God by his blood out of every kindred and people nation yet it is not true that this was prefigured by the Jewes deliverance from Babylon but by the sacrifices and â—egall Ceremonies which did foreshew both the death and the â—fficacie of Christs death in whom alone we have redemption from the power of finne and the grave Neither is it true that the Kingdome of Christ of which we are now onely made meet to be partakers is yet in being or that it shall be till Christs appearing with the Saints in light as we shew in our Reply and therefore you must make better proofe of these Premises to wit that such prophecies as are properly fulfill'd in the type may be figuratively fulfill'd in the antitype and that the Prophecies which we have quoted for the Jewes future deliverance doe foreshew their deliverance from Babylon And that those which foreshew that deliverance were typicall Prophecies You must make better proofe I say of all this before you can conclude That we deny what God hath done or that we expect that is to come which is already past Yea it is very absurd to thinke that the Prophecies which concerne the Jewes deliverance from Babylon were typicall prophecies First because they are plaine Prophecies which you confesse cannot be understood of any other but of them of whom they speak And secondly because the type would not be of equal latitude with the thing typified the redemption of the Jewes with the redemption of themselves and all other Nations And besides it is manifest that the Prophecies which we have alledg'd out of Zechary touching the Jewes future deliverance and which agree so well with the rest in other Prophets were reveal'd after the accomplishment of the Jewes returne from Babylon and therefore cannot possibly be understood of that but of a deliverance not yet accomplished and consequently too cannot be typicall prophecies because they have not been fulfill'd in the type Preface Thirdly the elect Jewes did not rest upon the Mosaicall Types but all the Prophets gave witnesse unto Christ that through his Name whosoever beleeves in him shall receive remission of sinnes Act. 10.43 they beleeved that through the grace of the Lord Jesus Christ they should be saved even as we Act. 15.11 in this faith they died Heb. 11.13 I say this Faith because as Faith is one in respect of the object Eph. 4.5 So the Apostle declares our Faith by the example of the ancients Neither did they rest on the promises as on earthly but they desired a better Countrey that is an heavenly Heb. 11.16 and when they were tortured they would not accept deliverance from their torments that they might obtaine a better resurrection v. 35. was that an earthly hope no they believed the redemption of their soules by the Messias Psal 34.22 that he was to be wounded for their transgressions and bruised for their iniquities and the chastisement of their peace was to be upon Him and that they were to be healed by his stripes Esa 53.5 and Simeon waiting for the consolation of Israel when he sew him blessed God and said Lord now let thy servant depart in peace for my eyes have seen thy salvation Luk. 2.29 He craves not longer life to reign with Christ on Earth but was content to depart having seen the salvation of God the light of the Gentiles and glory of Israel Answer The elect Jewes you say did not rest upon the Mosaicall types neither doubtlesse did all the non elect Jewes rest upon them but having the knowledge of the true meanes of their salvation did many of them seemingly though not savingly embrace it And what though the elect Jewes did believe the remission of their sins and the redemption of their soules by Christ and that he was to be wounded for their transgressions and bruised for their iniquities c. and dyed in this Faith and could not be forc't to forsake it by any torments Did they therefore believe no more then this Did they therefore not believe that Christ should reigne with them as well as
is mount Sion and Psal 87. v. 2. The Lord loveth the gates of Sion more then all the dwellings of Jacob c how then could you say that these can very hardly be understood of the materiall Jerusalem on earth Certainely as they speake of no other Jerusalem so they are to be understood of no other place or thing but that And being prophecies they are not to be understood of it as it was then in the time of Davids reigne but as it should be in the time of Christ's raigne The Second rule As the Priests were types of Christ in respect of his Priestly-office so were the Kings of his Kingly office and therefore as the Kings were anointed so Christ is called David Ezek. 34.23 which is exponed Ioh. 10.11 and typified by Solomon Psal 45. And he is said to sâ—â— on the Throne of David not of Nebuchadnezzar or any other because their kingdoms were cursed kingdomes and were not established on righteousnesse and knowledge of the true God as David's Throne was and for this cause when he is said to sit on the Throne of David it is not to be understood that he had or shall have the same earthly Throne of David but that which was typified so Mat. 2. he is called a Nazarite not that he did use their rites and customes for he dranke wine and they did not but because he was typified by the Nazarite Samson for he slew more by his death then by his life and was severed from all sin and pollution Answer The anointing of Kings Priests and Prophets was a type of Christ's anointing and not of his being called David Which name was given him by God because he was to be borne of the seed of David to whom he was promised And it is because he is the Sonne of David and not of Nebuchadnezzar or any other heathen Prince that he is to sit on David's Throne And that by his sitting on David's Throne is meant his government of that people which David governed it is evident for what need was there that God should binde him selfe with an oath to David Acts 2 verse 30. that he would set Christ upon Davids Throne if he meant onely that he would set him upon his owne Throne Or why may wee not say also that where it is foretold that Christ should be the Sonne of David it is meant onely that he should be the Sonne of God as well as say that where it is foretold that he should sit on Davids Throne it is meant onely that he should sit on God's Throne And it is as strange a mistake as any of the rest to quote the 2. chap. of Mat. to prove that Christ was called a Nazarite because he was typified by the Nazorite Samson for the text saith plainly that it was because he dwelt with his Father Joseph in the city of Nazareth And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the Prophets He shal be called a Nazarite verse 23. And lastly that Christ saved many both in his life and death the Gospel cloth aboundantly declare but that he slew many is a tradition I dare say never till now heard of amongst Christians And of such rules as this you might have set downe as many as there are severall types in the Scripture The third rule It is usuall in the Scriptures to name the type and understand the thing signified by the type And therefore as it is said Heb. 6.2 Christ is the Minister of the Sanctuary and of the true Tabernacle that is of that which truly was signified by the Tabernacle so he may be said the true David and his Throne the true Throne of David and his Kingdom the true Jerusalem and the true Sion Answer We acknowledge that in the Scriptures the signe is sometimes taken for the thing signified and the thing signified some times for the signe But yet we know too that such figurative expressions are easily discerned from those which are plainly and properly delivered And therefore we cannot acknowledge that the Throne of David and Jerusalem or Sion are figuratively to be understood of the Throne of God and of Heaven or of the Church seeing the Spirit of God doth no where intimate unto us such a sense of them but alwaies the contrary The fourth rule As Christ is said to be the Lambe of God slaine from the beginning of the world Rev. 13.8 not only in the decree of God but by vertue and efficacy seeing by vertue of his blood at that time to be shed were Adam and Abel reconeiled unto God and delivered from the power of Satan So Christ's Kingdom began then for in Christ Adam Abel and we are one body and members of the same Kingdom howbeit in extent and largenesse it did most flourish and appeare since the Incarnation in which respect it is said to begin at or after his incarnation Answer It is true that the Gospel of Christ which he calls the Kingdom of God Mat. 21. verse 43. began in Adam to whom it was first preacht and by whom it was first embraced but it is not true that it did flourish more at Christ's incarnation then it did when all the Tribes were in the land together and undivided as in the times of Samuel David and Solomon Nor that it did begin againe when after Christ's ascension it was spread amongst the Gentiles for that was onely a translating of it from the Jewes to the Gentiles as our Saviour witnesseth Mat. 21. verse 43. The Kingdom of God shal be taken from you and given to a Nation bringing forth the fruites thereof And therefore this is your bare affirmation not onely besides but against the expresse word of God The fifth rule The promise made to Abraham Gen. 13.16 I will make thy seed as the dust of the earth and chap. 15.5 looke towards Heaven and tell the number of the starres if thou be able to number them and so shall thy seed be These promises I say are not to be understood of the children of Abraham according to the flesh but as they are exponed Rom. 4.15 not of that onely which is of the Law but of them who are of the faith of Abraham which is the Father of us all as it is written I have made thee a Father of many Nations And Gal. 3.28 There is neither Jew nor Greele neither bond nor free neither male nor female for ye are all one in Christ Jesus and if ye be Christ's then are ye Abraham's seed and heires according to the promise And therfore the promises made unto the children of Abraham Isaac and Jacob are not to be restricted unto the Jewes according to the flesh aâ— the Jewes and Millenaries expone all these promises but of the faithfull And hither belongeth that distinction of the Jewes Rom. 2.28 He is not a Jew who is one outwardly neither is that circumcision which is outward in the flesh but
Redemption The next prophecy shall be that of Joel who mentions the very signes which our Saviour said should be the immediate fore-runners of the Jewes Redemption And it shall come to passe afterwards saith he in his 2. chap. at the 28 ver that I will powre out my spirit upon all flesh and your sinnes and your daughters shall prophecy your old men shall dreame dreames and your young men shall see visions and also upon the servants and upon the handmaids in those dayes will I powre out my spirit and I will shew wonders in the Heavens and in the earth blood and fire and pillars of smoake the Å¿ Isa 24. v. 23. Mat. 24. v. 29. Rev. 6. v. 12. Sun shall be turned into darkenesse and the Moone into blood before the * Great not onely in regard of the strangenesse and dreadfulnes of events of things then to come to passe but great also in regard of the long continuance and tract of time which God in his revelations hereafter to be fulfild doth by the word Day as well without this epither as with it frequently import great and terrible t Ezek. 39.8 Mal. 4.5 Iude 6. Rev. 16.14 Day of the Lord come And it shall come to passe that whosoever shall call on the Name of the Lord shall be delivered for in Mount Zion and in Hierusalem shall be deliverance as the Lord hath said and in the remnant whom the Lord shall call And in the 3. chap. at the 1. ver Behold in those daies and in that time when I shall bring againe the captivity of Judah and Hierusalem I will also gather all Nations and will bring them downe into the valley of Jehosaphat which in the 14. verse is called the valley of decision and will plead with them there for my people and for my heritage Israel whom they have scattered among the Nations and parted my Land And at the 15. verse againe The Sun and the Moone shall be darkened and the starres shall withdraw their shining the Lord also shall roare out of Zion and utter his voyce from Jerusalem and the u Isa 2.19 c. Ezek. 38.19.20 Hag 2.22 Mat. 24.29 Rev. 16.18 ch 6.13.14 Heavens and the earth shall shake but the Lord will be the hope of his people and the strength of the children of Israel Mr. Petrie's Answer The Apostle Peter not onely makes use of these words but expones them and shewes the accomplishment of them in some degree as it is said in the sixth rule before for Act. 2.16 he saith This is that which was spoken by the Prophet Ioel And it shall come to passe in the last daies c. And verse 22. Ye men of Israel heare these words Jesus of Nazareth a man approved of God among you by miracles wonders and signes which God did by him in the midst of you as ye your selves know Reply The Apostle repeats but expounds not the Prophets words and consequently shewes not the accomplishment of ought that the Prophet affirms shall be done All that he shewes is this That the thing which then happened to the Apostles was the worke of the same spirit which Joel spake of but he saith not that it was the same worke The same spirit indeed was then powred out but it was not the same powring out of the spirit And for want of distinguishing betwixt the effusion of the same spirit and the same effusion of the spirit you affirme that those things which the Prophet saies the spirit shall doe not long before the Lord's second comming were then done at his first comming And the reason you bring from St. Peters words Act. 2. verse 22. to shew that the prophecy of Joel was then fulfild in part is a very strange one For the Prophet shewes what others shall doe through the extraordinary inspiration of the Spirit before the Day of the Lord comes and the words you have alledg'd doe shew what works Christ himselfe did when he was come Israel's Redemption I am not ignorant that the darkening of the Sun and Moone is sometimes taken allegorically and by way of allusion but that therefore it should be so understood here it doth not follow for where it is figuratively applyed it signifies the judgement it selfe which is to befall those people of whom it is spoken but where it is literally used it is put onely for a signe of an eminent destruction which shall suddenly follow it as the great and terrible Day of the Lord shall doe at the accomplishment of this prophecy Mr. Petrie's Answer Where the darkenesse of the Sun and so it may be understood of the Moone is used properly it is not put onely for a signe of an eminent and imminent destruction as it is manifest Luke 23.45 which was a Testimony from Heaven of Christ's innocency for conviction of the murtherers and chap. 21.25 the signes in the Sun and Moone and in the starres and the distresse of Nations upon the earth with perplexity and the roaring of the sea and waves are all to be understood properly as signes before the great and terrible Day of the Lord. So what is promised in the 28. and 29. verses of the second chap. of Joel was truely albeit not altogether fulfilled in the daies of Peter even how-beit the words of the 30. and 31. verses be properly understood and not wholly fulfild til the time immediately preceding the last comming of Christ Reply That the darkning of the Sun or of the Moone properly taken especially if supernaturall as this here is a signe of an eminent and imminent destruction you confesse but that it is onely so you deny And were this true I have not spoken much out of the way But the instance you bring of the darkning of the Sun at the time of our Saviours passion makes nothing for you For whereas you say it was a testimony from Heaven of Christ's innocency for conviction of the murtherers the historie of the Gospel tels you no such thing and interpreters are against you Sicut enim Deus tenebris involvebat terram Aegyptum sic etiam nunc totam Judâ—â—am in signum iraâ—i Dei et futurae poenae saith Pareus on the 27. chap. of Mat. at the 45. verse that is As God did once bring darknesse on the land of Egypt so likewise did he now on the land of Judea as a signe of his wrath and their ensuing punishment So Chrysostome too It was an undoubted signe of Gods anger for that which they did against him And Origen It was a presage of the future darknesse which should over-spread the whole Jewish Nation To which Dr. Mayer consents and with Origen concludes from the time of the darknesse continuance being three houres that the Jewish Nation should be in darknesse till about the Evening of the world Although then Christ's innocency may well be gathered from it yet for ought I can finde you goe alone in alledging it as a reason of the darknesse
31. ver 38. and Isa chap. 60. and 62. and in many other places This is your first parallell for which you had no ground in the text The rest are these Christ is called the salvation of the Lord and Simeon saith My eyes have seene thy salvation The Messiah is called a light unto the Gentiles and Simeon saith a light to lighten the Gentiles Christ iâ— called the glory of Sion and Jerusalem and Simeon saith the glory of thy people Israel And will it follow from this that Isaiah's prophecies were at that time fulfilled surely no more then it will that they were fulfilled when Isaiah spake the same words but this will follow that these texts of Isaiah and Simeon's prophecy are one in their contents and that the fore Simeon's words doe no more shew that Isaiah's prophecies were fulfilled at Christ's first comming then Isaiah's doe that Simeon's prophecy was then fulfilled Which doe indeed shew that Christ is to be the glory of his people Israel at his next appearing and not before For seeing to be the glory of his people implies a greater happines to belong to the Iews of whom the Redeemer came then to the Gentiles to whom he is said to be a light is it likely that this should be fulfilled when now and then a Jew should seeke God amongst the Gentiles or rather when the Gentiles in generall should seeke God amidst the whole Nation of the Jewes or rather I say when as Isaiah speakes the Tribes of Iacob shall be raysed up and the preserved of Israel restored when they shall come from the North and from the West and from the land of Sinim When the waste and desolate places and the land of their destruction shall be even now too narrow by reason of the inhabitants and they that swallowed them up shall be far away When the Lord shall feed them that oppresse them with their owne flesh and they shall be drunken with their owne blood as with sweet wine and all flesh shall know that the Lord is their Saviour and their Redeemer the mighty one of Jacob. When the glory of the Lord is risen upon Sion and the Gentiles shall come to their light and Kings to the brightnes of her rising When the abundance of the sea shall be converted unto her and the forces of the Gentiles shall come unto her When the multitude of Camels shall cover her the Dromedaries of Midian and Ephah and all they from Sheba shall come and shall bring gold and incense and shew forth the praise of the Lord. When all the flocks of Kedar shall be gathered together unto her and the Rams of Nebaioth shall minister unto her when they shall come up with acxceptance on God's altar and God shall glorify the house of his glory When the glory of Lebanon shall come unto her the firre tree the pine tree and the boxe tree together to beautify the place of God's Sanctuary and when God shall make the place of his feet glorious When the Nation and Kingdom that will not serve Sion shall perish yea shall be utterly wasted When violence shall no more be heard in her land wasting nor destruction within her borders but she shall call her walls salvation and her gates praise When the Gentiles shall see her righteousnes and all Kings her glory when she shall be called Heph-Zibah and her land Benlah In a word when the Jewes shall be cal'd The holy people The redeemed of the Lord and Sion shall be called Sought out a City not forsaken When the time comes wherein all this and much more which is revealed in the chapters of Isaiah cited by you shall come to passe then and not til then shall our Saviour declare himselfe to be the glory of his people Israel as Simeon hath foretold And so by the testimony of these prophecies that part of Simeon's prophecy which concernes the glory of the Jewes is to be referred wholly to our Saviour's second comming when as well the residue of men the Gentiles that are yet uncal'd as the Gentiles on whom God's Name is already cal'd shall all goe up to worship the Lord at Ierusalem shall all seeke salvation amongst the Iewes and not the Iewes amongst the Gentiles And therefore when the Iewes and Gentiles shall be so united as these and many other prophecies doe foreshew there is to be no disagreement at all betwixt the Iewes or betwixt them and any other nation in the practise of religious duties Which thing too this marginall note doth so clearely prove out of the prophecy of Amos alledged by St. Iames that you could make no better reply to it then to call it a long tailed note and a frivolous discourse And whereas you say that there was an unanimous consent in the true worship of God betwixt the Jewes and other Nations when they did conveen in the generall Synode Act. 15. Surely there was not one whole City and much lesse was there any one Nation of the Gentiles at that time converted And if a few Turks should become Christians you might as well infer from this that there were an unanimous consent in the worship of God betwixt Christians and the Turkish Nations as you can conclude from that meeting or from all that were then converted that the Jewes and any much lesse all other Nations were united in the true worship of God And indeed the uniting of the Jewes and Gentiles into one Church so often and so plainly foretold by the Prophets and confirmed by our Saviour Ioh. 10. ver 16. is not of some Jewes and Gentiles onely as it was in the first dayes of the Gospel nor of some Nations of the Gentiles and a few Jewes as it hath been since the conversion of the substituted Nations of the Gentiles nor of all the Jewes and some Gentiles as it was under the Law nor of all the Jewes and a part of the Gentile Nations but of all the Tribes of the Jewes and all the Nations of the Gentiles The marginall Note But it matters not much which of the two is here spoken of for seeing the Prophet doth plainly shew a future restoring of the Jewes and yet the intent of the Apostle was onely to prove that God had then cal'd the Gentiles it cannot otherwise be but that the words after this in the prophecy being applyed to the foresaid visiting of the Gentiles by the preaching of the Gospel must needs conclude that the extraordinary restauration of the Jewes foreshewne by the Prophet was to follow the calling of the Gentiles then begun by the Apostles Mr. Petrie's Answer The Prophet Amos in that chap. before ver 11. speakes not of the calling of the Gentiles and the Apostle cites the same words of ver 11. for the calling of the Gentiles neither hath the Prophet these words after this but in these dayes and howbeit the Apostle cite them so yet this must be understood of the order of things mentioned by the Prophet which
you may the better beguile others of the truth For first the union foreshewed in these Prophecies is not to begin untill the Nations which shall oppose the Jewes after their returne be miraculously overthrowne at the comming of our Lord Jesus Christ as the foresaid Prophecie of Isaiah chap. 66. at the 15 16 19. ver c. compar'd with the 38. and 39. chapters of Ezek. with the 3. chap. of Joel and with the 19. chap. of the Rev. at the 11 12 13 14 15 c. doth plainly declare And secondly at the accomplishment of the union foreshewed by these Prophecies All Nations must goe up to worship before the Lord at Jerusalem as the latter part of the 66. chapter of Isaiah doth shew to which we may adde the Prophecies in the 8. chap. of Zecha at the 20. ver c. and in the 14. chap. at the 16. ver c. The words are Thus saith the Lord of Hostes it shall came to passe that there shall come people and the Inhabitants of many Cities and the Inhabitants of one Citie shall goe to another saying Let us goe speedily to pray before the Lord of Hostes I will goe also yea many people and strong Nations shall come to seeke the Lord of Hosts in Jerusalem and to pray before the Lord. Thus saith the Lord of Hostes In those dayes it shall come to passe that ten men shall take hold out of all Languages of the Nations even shall take hold of the skirt of him that is a Jew saying We will goe with you for we have heard that God is with you And it shall come to passe that every one that is left of all Nations which came against Jerusalem shall even goe up from yeare to yeare to worship the King the Lord of Hosts and to keep the feast of Tabernâ—cles and it shall be that who so will not come up of all the Families of the earth unto Jerusalem to worship the King the Lord of Hosts even upon them shall be no raine And thirdly at the accomplishment of this union the Jewes shall not seeke unto the Gentiles but the Gentiles in generall unto the Jewes onely for instruction in the wayes of God as Isaiah saith chap. 2 ver 2. and 3. and Micah chap. 4. ver 1. and 2. It shall come to passe in the last dayes that the mountaine of the Lords house shall established in the top of the mountaines and shall be exalted above the hills and all Nations shall flow unto it and many people shall goe and say Come yee and let us goe up to the Mountaine of the Lord to the house of the God of Jacob and he will teach us his waies and wee will walke in his pathes for out of Sion shall goe forth the Law and the word of the Lord from Jerusalem And fourthly at the accomplishment of this union and throughout the whole time of its continuance which it exprest Rev. the 20. ver 2 3. there is to be an uninterrupted peace over all the world as the following words of the foregoing prophecy of Isa Micah doe manifest And he shall judge amongst the Nations shall rebuke many people they shal breake their swords into plow shares their speares into pruning books nation shal not lift up sword against Nation neither shall they learne warre any more With which agreeth that of Hosea chap. 2. ver 18. In that day I will make a Covenant for them with the beasts of the field and with the fowles of Heaven and with the creeping things of the ground And I will breake the bow and the sword and the battell out of the earth and will make them to lie downe safely And to this wee adjoyne the prophecy Psal 46.8 9. Come behold the workes of the Lord what desolations he hath made in the earth He maketh warres to cease unto the ends of the earth he breaketh the bow and cutteth the speare in sunder he burneth the chariot in the fire And fiftly at the accomplishment of this union the converted Jew shall not be governed by the ecclesiastical and civill lawes of the Gentiles as it is now but the Gentiles by the ecclesiastical and civill lawes of the Iewes as is before shewed by their going up to Ierusalem to worship and to be instructed in the wayes of the Lord. And as touching their civill grovernment it is further evidenced by the prophecies in which the Gentiles great subjection to the Iewes is revealed Of which sort are the prophecies Isaiah chap. 14.1 2. chap. 49.22 23. chap. 60.9 10 11 12. c. and chap. 61.4 5 6 7. And thus good reader thou hast the true sense and scope of the prophecies with which as Mr Petrie saith I have needlesly silled many pages and doubtlesse it was very needfull for him to say so seeing their perspicuity is so irresistible that he could finde no mysticall paraphrase against it to puzzle thee withall Israel's Redemption But to say that this is now fulfilled in the time of the substituted Gentiles vocation is to overthrow what was before affirmed and to take great paines to beguile our selves and others of the truth it is I say to put out our owne eyes and bid others follow us for St Paul in the 11. of the Rom. tells us plainly that the Jewes â—re broken off from their Olive tree and that we are graffed in for them that they are cast away that they are hardened that God hath concluded them all in unbeliefe and that through their fall salvation is come unto us to provoke them to h Deut. 32.21 jealousie And therefore it cannot possibly be maintained that the Jewes and Gentiles are as yet one i Ioh. 10.16 sheepfold Mr Petrie's Answer The Apostle saith not that all the Jewes are broken off but rather the contradictory ver 1. and 5. neither saith he that God hath shut up all the Jewes in unbeliefe that he might have mercy upon all the Jewes but us our former translation saith conforme to the originall God hath shut up all in unbeliefe that he might have mercy upon all whereunto the words of the same Apostle Gal. 3.22 The Scripture hath coucluded all under sinne that the promise by saith in Jesus Christ might be given to them who beleeve Here the Apostle is not speaking of the Jewes onely but generally both of Jewes and Gentiles and so farre must his words be extended thereto seeing he is speaking of them ver 30. and 31. and so the meaning of ver 32. is It was the counsel of God to suffer both Jewes and Gentiles to fall into unbeliefe or disobedience as the mond Apeitheia likewise imports and the word sin teaches Gal. 3. that he might save all his elect both of Jewes and Gentiles after one way not by their workes but of his mercy onely And therefore I cannot possibly conceive how a man of understanding can bring or receive such a conclusion out of these words as this It
Prophet at the 5. ver The Lord will create upon every dwelling place of Mount Sion and upon her assemblies a cloud and smoke by day and the shining of a flaming fire by night for upon all the glory shall be a defence And there shall be a Tabernacle for a shadow in the day from the heat and for a place of refuge and for covert from storme and from raine But seeing it is said The Sunne shall be no more thy light by day these places will be better reconciled if we acknowledge that in the 60. chap. there is a mixt rehearsall of those blessings which are proper onely to the heavenly Jerusalem which as it is Rev. 21. ver 23. and chap. 22. ver 5. hath no need of the Sunne neither of the Moone to shine in it with those which the Jewes shall receive at the restauration of their earthly Jerusalem for such a mixture of things which shall in their execution be many generations apart is very usuall in the Prophets Mr. Petrie's Answer Here he shewes no Argument for this purpose but gives a buze for reconciling the 26. ver with chap. 60.19 but all this travell might have been saved if he had considered that Isa in chap. 30. hath a particular warning for the Jewes in his owne time he speakes not there of any returning of the people but in the beginning he reproveth them for their confidence in Egypt and for their contempt of the Word and in the midst he foretelleth the mercies of God on them and lastly assureth them of the destruction of their enemies the Assyrians by name all which were accomplished in his owne time as we may finde in chap. 37. and for these causes nothing in that 30. chap. can make for the restauration of the creatures at that imagined Monarchy Reply How you say he shewes no Argument for his purpose but gives a buze for reconciling the 26. ver with chap. 60. ver 19. And doe you speake this in good earnest I pray then tell us when the light of the Moone shall be as the light of the Sunne and when the light of the Sunne shall be seven fold as the light of seven dayes if it shall not be fulfill'd at the time of our Saviours reigne on earth For as yet it hath not been thus and after the last resurrection it cannot be because then the day and night shall come to an end as it is Job 26. ver 10. because then these Heavens in which the Sunne Moone and Starres are set shall passe away shall be no more found as it is Rev. 20. ver 11. and Job 14. ver 12. And therefore it must needs be thus at the restoring of the Kingdome to Israel or as the Prophet here expresseth it in the Day that the Lord bindeth up the breach of his people and healeth the stroke of their wound and so here is not onely a buze but such an argument too for our purpose as you knew better how to avoyde then answer how to conceale then to reconcile with your opinion and yet if you like not the buze you speake of I can give you another buze for perhaps that text in the 60. ch may be thus understood to wit that the cloud which chap. 4. the Lord hath promised to create upon every dwelling place of mount Sion shall both defend it from the heat of the Sunne and be it selfe a light unto it by day and that the shining of the flaming fire which he will create shall be in stead of the brightnesse of the Moone unto it by night But all my travell in the reconciling of the 26. verse of this chapter with the 19. ver of the 60. chap. might have been spar'd you say if I had considered that Isa chap. 30. had a particular warning for the Jewes in his owne time and so repeating the severall heads of the chap. you conclude all which were accomplisht in the Prophets owne time as we may finde in chap. 37. And what doe wee findâ— there doe we finde that the threatning against the Jewes chap. 30. for their confidence upon Egypt and their contempt of Gods word was fulfill'd in Sennacheribs threatning to come up against Hezekiah no but the contrary that Sennacherib was disappointed of his purpose by Hezekiahs prayer unto the Lord. Doe we finde then that the destruction of the Assyrian which is foretold in the 30. chap. was fulfill'd in that slaughter of an hundred and fourscore and five thousand of Sennacherib's Army mention'd chap. 37 no for that slaughter was an extraordinary Judgement of God by an Angel sent in the night to destroy them but the destruction spoken of in the 30. chap. was to be in more then one place and to be performed with Tabrets and Harpes and in battles of shaking as the 32. verse doth declare Doe wee finde then that the mercies of God foretold in the midst of the 30. chap. for the people shall dwell at Sion in Jerusalem thou shalt weepe no more And there shall be upon every high mountaine and upon every high hill rivers and streames of water Moreover the light of the Moone shall be as the light of the Sun c. Doe we finde it recorded in the 37. ch that these things were fulfill'd in the Prophets dayes no wee finde not a word there touching ought of all this Prophecie and therefore the 37. chap. is onely a Chronicle of that which passed betwixt Hezekiah and Sennacherib and no Register of the accomplishment of what is foretold in the 30. chap. and consequently Mr. Petrie in affirming this of purpose to shift off the invincible evidence of that which wee have alledged out of the 30. chap. for the restauration of the creatures hath shewed himselfe a teacher fit for none but such as the Prophet mentions chap. 30. ver 10. who said unto the Prophets Prophecie not unto us right things speake unto us smooth things prophecy deceits Israel's Redemption And it is the more likely to be so here not onely because the words immediately following in both Prophecies are in sense all one for they shew the same reason wherefore the Sun and Moone should no more give light unto them but also because the happinesse which the Jewes shall then be made heires of shall never againe be interrupted by any misery For the ransomed of the Lord shall returne and come to Sion with songs and everlasting joy upon their heads They shall obtaine joy and gladnesse and sorrow and sighing shall flee away Esay the 35. at the 10. ver And lest one should conceit that the Judgement of the dead plainely describ'd in the 20. chap. of the Rev. at the 11 12 c. shall either suspend or disturb this joy Saint Paul in the 1. Epist to the Cor. the 6. chap. the 2. and 3. ver hath told us that the Saints shall judge the world * These first words may not unfitly be referr'd also to the time of the Saints reigne
on earth for it is their priviledge at their entrance into their Kingdome and throughout the whole space of their reigne to judge the world that is all Nations of the Gentiles with the Judgement of Government and Reformation with the exercise of a Civill and temporall power over them as in the Prophecies of the Gentiles subjection unto them it may plainely be seene And it is their priviledge at the last resurrection to judge the world and the Devill that is all evill as well Angels as men by a joynt approbation of their finall and perfect condemnation of the full accomplishment I say of their eternall reprobation that is the wicked men that have been their oppressours and judge the Angels that is the evill spirits that have been their tempters and therefore shall not be thrust downe to the barre amongst them but advanced to the bench against them an addition doubtlesse to their former happinesse and no abatement of it Mr Petrie's Answer Some word of Isaiah 35.10 must be taken in another then the proper signification for if the word Sion be not taken for the Christian Church but for that bill within Jerusalem and the word Returne be meaned of bodily returning of the Jewes the words everlasting joy being taken for worldly joy â—ooâ—er â—dicts the â—â—neâ— of the thousand yeares Monarchy which shall end with an insurrection of the Gentiles against the Jewes but if the redeemed of the Lord be expoued sâ—n the faithfull whom Christ our Lord hath redeemed with his bloud and their returning and comming to Sion be their repenting and joyning to the society of the Saints then the everlasting joy is cleare by the words of our Saviour John 16.22 Ye now have sorrow but I will see you againe and your heart shall reioyce and your joy shall no man take from you And as the Judgement is unquestionable so it is justly doubted whether the Apostle meaneth the Jewes 1 Cor. 2.3 seeing our Saviouâ— saith Matth. â—9 28 Ye who have followed me in the regeneration when the Sonne of man shall siâ— on the Throne of his glory shall sit upon twelve Thrones judging the twelve Tribes of Israel where the twelve Tribes are not Judges but judged But certainly be meaneth not of their judging in the temporall Monarchy seeing the Angels shall not be judged before the universall Judgement And the Apostle saith how much more things appertaining unto this life whereby it appeares that in the first part of the verse he understands a Judgement not in this life And in both respects these words of the Apostle are a diminution doubtlesse unto that imagined Monarchy Reply Without doubt if the Reader will take all to be true that you say he shall never finde you in an errour But if you have no better reason to prove that the words Sion and Returne must be taken in another then a proper signification but because you conceit that the worde everlasting joy cannot consist with the insurrection of the Nations at the expiration of the thousand yeares you doe but deceive your selfe with this reason For though the thousand yeares peacefull reigne shall be terminated by the Gentiles insurrection at the loosing againe of Satan yet the joy of the Jewes here reveal'd is not limited by it For we read indeed of the surrounding of the Saints by the Nations Rev. 20. ver 9. but we read not there of any feare in them or hurt done unto them yea wee read onely of the finall overthrow of their enemies And whereas the better to countenance your Argument you call the everlasting joy here a worldly joy I pray what reason moves you to imagine that the joy promised by God to the converted Jewes whom he calls his elect and whom others he saith shall call the holy people and the seed which the Lord hath blessed should rather be a worldly joy then such a joy as our Saviour promised his Disciples John 16. ver 22. Is it because the Jewes are to be Inhabitants on the earth after they receive this everlasting joy and were not the Disciples Inhabitants of a more sinfull world then these Jewes shall be when they were made partakers of the joy which no man could take from them This reason then cannot prove your Epithite to belong rather to the joy of the Jewes then to the joy of the Apostles and yet unlesse this be the reason of your calling it a worldly joy I cannot conceive why you should thinke that after the Jewes are so plentifully inspir'd with the Spirit of God as the Prophets doe foreshew they shall be their joy should not be as spirituall and inseparable as the Apostles was And although it be unquestionable from the passage of St. Paul in the 1 Cor. chap. 6. ver 3. that the Judgement of all evill as well Angels as men is at the last resurrection to be passed on them by the joynt-approbation of the whole number of the elect yet seeing it is not unlikely that by the world ver 2. the Apostle meanes rather the Nations of the Gentiles in the time of Christs reigne on earth then the number of the reprobate at the generall Judgement of the dead it may justly be doubted whether by the word Saints in that place also the Nation of the Jewes be not comprehended with the faithfull which our Saviour shall bring with him as well as in the 20. chap. of the Rev. where it is foreshewed that the Nations of the foure quarters of the earth shall be gathered together against the Saints at the end of the thousand yeares And the words of our Saviour to his Disciples Matth. 19. ver 28. Ye who have followed mee in the regeneration when the Sonne of man shall sit on the Throne of his glory shall sit upon twelve Thrones judging the twelve Tribes of Israel doe help to confirme and not to confute the Government of the Gentiles by the Jewes For as the Apostles shall be made the supreme Governours of their owne Nation under our Saviour so doubtlesse shall other glorified Saints both of the Jewes and Gentiles be chiefe Governours under our Saviour over other Nations according as it is satd Rev. 5. ver 10. and chap. 20. ver 4. and as the parable Luke the 19. of the Noble-mans distributing of ten Cities to one servant and five to another doth imply for who is that Noble-man which is gone into a farre Countrey to receive for himselfe a Kingdome and to returne but our Saviour whom the Heavens must receive untill the times of restitution of all thing c. Act. 3. ver 21. who also spake that Parable because he was nigh unto Jerusalem and because the Jewes erroneously thought that the Kingdome of God should immediately appeare should be set up then at his first comming And as the glorified Saints shall be chiefe Judges under Christ so wee may well thinke that many of the unglorified Saints of the Jewish Nation shall be imployed by them in the
he cannot put it into act untill he descend to take the Kingdomes of this world unto himselfe Thus we finde that he had power to lay downe his life and power to take it againe before he did either John 10.18 And that all judgâ—ment even the judgment of the great day was committed unto him at his fiâ—st comming John 5.22 And thus it appeares that aâ—l your answers to the consequâ—nces by which we have proved our Saviours visible reigne on earth are of no consequence at all ISRAELS REDEMPTION CHAP. II. That Christ shall reigne personally on Earth prov'd by expresse Prophesie ANd thus it hath bin proved by consequence that our Saviour shall hereafter reigne on earth You shall now heare it directly and expressely affirmed Behold saith the Angel to the Virgine Mary thou shall conceive in thy wombe and bring forth a Sonne and shalt call his name Jesus he shall be great and shall be called the Sonne of the Highest and the Lord shall give unto him the u Matth. 2.6 Acts 2.30.31 Throne of his Father David Luke 1.31 Behold saith Jeremiah in chap. 23. ver 5. c. the dayes come saith the Lord that I will raise unto David a righteous Branch and a King shall †Ch. 33.15.16 reigne and prosper and shall execute judgement and justice x Isa 8 8. Job 19.25 Hob. 1.2 in the * Whatsoever losse Luke 19.11 12 13.14 c. Acts 3 19.20.21 Revel 11.15 Rom. 4.13 the disobedience of the first Adam brought on himselfe and his posterity that no doubt the second Adam hath recovered with advantage for himselfe and his chosen But the first Adam lost not onely hiâ— right to heaven but the happy estate too which an innocent life would for a long time have continued to him and his on earth And therefore that intercourse and familiarity with God that rule and command over men and all other creatures which Adam before the advancement of mankinde to it highest happinesse should have here enjoyed if he had not fell that and fore more then that shall Christ with hiâ— chosâ—n inherit at his next appearing And now seeing even reason it selfe doth thus strongly â—â—ation for our Saviours future soveraignty what unreasonablenesse were it in us any longer to 〈◊〉 〈◊〉 bt the literall accomplishment of these and all other sacred revelations which so fully describe and â—â—â—â—â—earely confirme it earth In hiâ— dayes Judah shall be saved and Israel shall dwell safely and this is his name whereby he shall be called The Lord our righteousnesse Behold saith Zechâ—â—riah in chap. 6. ver 12. the man whose name is the Branch and he shall grow up out of his place and he shall build the Temple of the Lord even he shall build the Temple of the Lord and he shall beare the glory and shall sit and rule upon his Throne and he shall be a Priest upon his Throne and the Counsel of peace shall be betweene them both And in Ezek. 34.22 c. I will save my flocke and they shall no more be a prey and I will judge betweene cattell and cattell and I will set up one Shepheard over them and he shall feede them even my Servat David he shall feede them and he shall be their Shepheard And I the Lord will be their God and my Servant David a Prince among them I the Lord have spoken it And in chap. 37. ver 24. c. David my Servant shall be King over them and they shall have one Shepheard and they shall also walke in my judgements and observe my Statutes and doe them and they shall dwell in the Land that I have given unto Jacob my Servant wherein your Fathers have dwelt and they shall dwell therein even they and their children for ever and my Servant David shall be their Prince for ever And in Isai 9.6 c. Vnto us a child is borne unto us a Sonne is given and the government shall be upon his shoulder and his Name shall be called Wonderfull Counseller the mighty God the Everlasting Father the Prince of peace Of the increase of his government and peace there shall be no end Vpon the Throne of David and upon his Kingdome to order it and to establish it with judgement and with justice from henceforth even for ever the zeale of the Lord of Hosts will performe this And in chap. 52. ver 13. c. Behold my Servant shall deale prudently he shall be y Psal 118.22.23 24. c. exalted and extolled and he very high As many were z 1 Luke 2.34 35. astonied at thee his visage to wit at the time of his suffering was so marred more then any man and his forme more then the sonnes of men So to wit at his next appearing shall he sprinkle many Nations the Kings shall shut their mouthes as him for that which had not been told them shall they see and that which they had not heard shall they consider And in Micah 4.6 c. In that day saith the Lord will I assemble her that halteth and I will gather her that is driven out and ber that I have afflicted and I will make her that halted a remnant â—â—â—â—ber that was cast farre a Rom 〈…〉 15.32 â—ff a strong Nation and the Lord shall reigne over them in Mount Zion from henceforth even for ever And in Psal 72.6 c. He shall come downe like raine upon the mowne grasse as showers that water the earth In his dayes shall the righteous flourish and abundance of peace so long as the Moone endureth He shall have dominion also from sea to sea and from the river to the ends of the earth They that dwell in the wildernesse shall how before him and his enemies shall licke the dust The Kings of Tarshish and of the â—fles shall bring presents the Kings of Sheha and Seba shall offer gifts Yea all Kings shall fall b Ps 68.29.31 Isa 45.22.23 downe before him c Psal 22.27.28 Phil. 2.10 Rev. 14.6 7. chap. 15.4 all Nations shall praise him And in Psal 102.13 c. Thou shalt arise and have mercy upon Zion for the time to favour her yea the set time is come for thy servants take pleasure in her stones and favour the dust thereof So the heathen shall feare the Name of the Lord and all the Kings of the earth thy glory When the Lord shall build up Zion he shall appeare in his glory Now that these prophecies concâ—rne the reigne of Christ alone I thinke no man doubts and that they are already fulfilled it cannot be proved Mr. Petrie's Answer These texts may prove something against your fellow Mr. Archer who thinks that Christ after he hath put the Jewes in possession of their Monarchy shall ascend againe into the heavens and the Jewes in the meane time shall reigne till his third comming But they prove nothing against us who hold that Christ reigneth on the true Throne of David Reply This answer