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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88953	Israel's redemption redeemed. Or, The Jewes generall and miraculous conversion to the faith of the Gospel: and returne into their owne land: and our Saviours personall reigne on Earth, cleerly proved out of many plaine prophecies of the Old and New Testaments. And the chiefe arguments that can be alledged against these truths, fully answered: of purpose to satisfie all gainsayers; and in particular Mr. Alexander Petrie, Minister of the Scottish Church in Roterdam. / By Robert Maton, the author of Israel's redemption. Divided into two parts, whereof the first concernes the Jewes restauration into a visible kingdome in Judea: and the second, our Saviours visible reigne over them, and all other nations at his nextappearing [sic]. Whereunto are annexed the authors reasons, for the literall and proper sense of the plagues contain'd under the trumpets and vialls.	Maton, Robert, 1607-1653?	1646 (1646)	Wing M1295; Thomason E367_1; ESTC R201265	319,991	370

till the end of the 1000. yeares and then these prophane Nations shall rise againe in armes against the Jewes Now seeing betwixt these above named Prophecies of Jer. 23. and 31. c. and these two of Esay and Amos there is not any materiall difference and no other difference then betwixt a briefe intimation and large explication of the same thing and seeing these Prophecies of Esay and Amos are to be understood of the Christian Church and estate thereof from the beginning till the end as the Apostles James and Paul expone them this conclusion followes These above named Prophecies give no ground for the earthly Monarchy of the Jewes And so much the rather may every one embrace this conclusion that we find the greatest part of these Prophecies so exponed in other passages of the New Testament as that of Jer. 31.1 in 2 Cor. 6.18 and Jer. 31.31 till 35. in Heb. 8.8 and ch 10.16 17. and Jer. 32. containes the same words which ch 31. so doth that of ch 33.8 and to the same purpose is that of ch 50.20 and that of Ezek. 34. concerning the gathering and feeding the sh●epe exponed by our Saviour Joh. 10.11.16 and that of ch 39. is correspondent with the Prophecie of Joel whereof we spake before and that of Zach. 10. is one with Jer. 23.6.8 and other that are handled before It is to be marked that in the testimony Jer. 33. is omitted ver 12 13. where is Prophecied that in all the cities of the land shall be an habitation of Shepheards causing their flocks to lie downe there even in the cities of the mountaines the cities of the valleys the cities of Benjamin the cities of Judah What is this the glory of Christ's Kingdome that sheepe shall lie in his cities Or doth not rather the Lord understand the spirituall sheep of Christ whom he will have gathered by his spirituall Pastors every where as he exponeth it Ezek. 34.31 Ye flocks of my pasture are men and I am your God saith the Lord. Likewise this Author slippeth over ver 18. and 22. where perpetuity of Sacrifices and Levites is promised as plainly as the Throne of David Shall in the last dayes the meat-offerings and burnt offerings and the house of Levi be restored I thinke they will not say it lest they contradict the Gospel which hath abolished that order And neverthelesse the Lord saith so in Jeremie Hath the Lord said it and will he not performe it Yea he hath performed it as the Apostle witnesseth 1 Pet. 2.5 Ye also as lively stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices to God by Jesus Christ And as the promises of the Priesthood are fulfilled spiritually and not in a proper sense so we must thinke of the promises concerning the Kingdome seeing they both are conjoyned and mixed after the same strain as we have them there ver 17 18. and ver 21.22 Thus saith the Lord David shall never want a man to sit upon the throne of the house of Israel neither shall the Priests the Levites want a man before me to offer burnt-offerings and to kindle meate-offerings and to doe sacrifices continually c. But all this evidence cannot satisfie selfe-conceits therefore it is added Reply You grant first that the foresaid Prophecies doe containe evident arguments for a future restauration of Israel whereby if you meane no more then a future restauration in relation to the time in which it was foretold you grant onely what you could not possibly deny seeing Prophecies speak not of things already done but to be done and if you meane a future restauration in relation to the time that now is you contradict your self in saying presently after that it is already begun in part seeing that which is as yet to begin cannot be already begun and that which is already begun cannot be as yet to begin and if you meane by a future restauration such a restauration as was to begin at the first preaching of the Gospel and to continue to the comming of Christ besides that it is somewhat an harsh expression it is not true that you have before clearely proved this by the testimonies of the Apostles and by experience for you have not brought any at all much lesse any cleare testimonies out of the Apostlesr to prove that this restauration which the Prophets speake of is to be wrought successively and by degrees in many ages or that it is meant only of a spirituall restauration or that by the Israelites any of the Gentiles are to be understood neither can experience shew you any one Tribe converted to the Christian faith but that all the Tribes are of a different Religion from us You grant also that these Prophecies doe agree in their contents with the Prophecies of Amos and Isaiah alledg'd by the Apostles but you deny 1. Our manner of restauration for you hold you say that the spirituall restauration is more glorious for the honour of God and weale of Israel And did you consider what you said in all this doe we speake of a corporall restauration onely and not of a spirituall too certainly that we hold not only a bodily restauration of the Jewes from their captivity is very well knowne unto you by our words you here answer and your very next words doe confirme it where you deny that the Apostle James alledgeth the Prophecie of Amos for the generall conversion of the Jewes and what is it to contend for their conversion but to hold their spirituall restauration so that although you hold onely a spirituall restauration to be meant in the Prophecies we hold both to be meant in them And is it most for their weale thinke you to be restored from the bondage of their bodies and soules both or from the bondage of their soules onely and is the accomplishment of one or of both these most glorious for the honour of God But it had been a signe of farre more discretion and of some Christian modesty in you if you had onely forborne to teach God so often what course he should take to make himselfe appeare the more glorious for doubtlesse it is most for Gods glory to accomplish what he hath promised to doe and we cannot imagine but that he hath promised to doe what should make most for his glory 2. You deny that the Apostle James alledgeth the Prophecy of Amos for such a conversion of the Jewes for he speakes expresly you say of visiting the Gentiles c. The Apostle James by your owne confession alledgeth two Prophecies one as you say after page 27. of old Simeon Acts 15. at the 14. vers and the other of Amos ver 16.17 where there is expresse mention of building the Tabernacle of David as in the former there is of visiting the Gentiles and yet you would have this last Prophecy to be no more then an Exposition of the former which we have once already shew'd to be false

And Piscator resolves the matter thus peremptorily against you Praeter-naturales istae trium horarum tenebrae quae totam terram occuparunt patiente Christo portenderunt haud dubie calamitates ill●s quas non multò post Deus iratus huic populo immisit quas et Christus suprà cap. 24. discipulis praedi●it Sunt enim Tenebrae signum irae Dei ut perspicitur ex eo quòd signum erunt adventantis Christi ad judicium ut ipse testatur suprà cap. 24.29 Et passìm in Scriptura nomine Tenebrarum calamitates significantur c. in cap. 27. verse 45. Mat. In which words he doth not onely say that this darknesse was a token of those miseries which shortly after befell the Jewes but also that the word darknesse in the Scripture whether properly or improperly taken doth every where signify calamities And in your next instance out of the 21 chap. of Luke ver 25. you your selfe doe say that the signes there rehearst are all properly to be understood as signes before the great and terrible Day of the Lord. But amongst the rest you reckon the distresse of Nations with perplexity for a signe whereas it is rather an effect of the signes which shall be so extraordinary that they shall bring men into great perplexity and feare of the things which they shall shew to be comming on the earth But whereas you say that what is promised in the 28. and 29 ver of the 2. chap. of Joel was truely albeit not altogether fulfilled in the dayes of Peter even howbeit the words of the 30. and 31. ver be properly understood and not wholly fulfilled till the time immediately preceding the last comming of Christ It is utterly false as hath been already shewed and may further thus be shewed To wit because the powring out of the Spirit spoken of by Joel is to precede or at least to accompany the darkning of the Sun and Moone and both to precede the great and terrible Day of the Lord whereas the darkning of the Sun at our Saviour's first comming did precede the powring out of the Spirit and neither of them did precede the day of his birth For the Sun was darkened when he was about to leave both his life and the world together And the Spirit was not powred out til after his ascension And thus besides that there was not then any unusuall darkening of the Moone the very different order of the accomplishment of these things from that mentioned by Joel and their not preceding our Saviour's first comming as signes thereof doe abundantly shew the grosnesse of your interpretation Israel's Redemption Neither have I forgotten that the first of these prophecies was made use of by S. Peter to stop the mouthes of such as jeer'd the Apostles when by the descent of the Holy Ghost upon them they began to speake with tongues Act. 2.4 but that this prophecy was then fulfilled I deny For when some mocking said These men are full of new wine S. Peter replyd ' ye men of Iudea and all ye that dwell at Hierusalem be this knowne unto you and hearken to my words for these are not drunken as ye suppose seeing it is but the third houre of the day but this is that which was spoken by the Prophet Ioel. And it shall come to passe in the last dayes saith God I will powre out my Spirit upon all flesh As if he had said My brethren these are not the effects of wine but of the Spirit of God which is now powred out on the first fruits of the Jews as a pledge and assurance of that bountifull effusion of it which as Joel hath said shall one day happen to the u Isa 32.15 Ezek. 39.29 Zech. 12.10 whole Nation And that this is all St Peter meant it may thus appeare First because the chiefe and most remarkeable effect of the Spirit in the Apostles at this time was the gift of tongues of which the Prophet makes no mention Mr. Petrie's Answer 1. If this exception were true it would prove that the Apostle citeth the words impertinently and the Jews might have challenged him of babling and so these authors fight against the Apostle and the Spirit of God who hath registred this argumentation of the Apostle as good and valid 2. The chiefe and most remarkeable worke of the Spirit at that time was a sound from Heaven as of a mighty rushing winde which filled all the house and there appeared unto them cloven tongues like as of fire and it sate upon each of them and they were all filled with the Holy Ghost and this was noised abroad Whereby it is evident that the Apostle speakes especially not onely of the effect which is their speaking in strange languages but of the cause the powring downe of the Spirit of which Joel speakes expressely and therefore Peter citeth the words pertinently Reply 1. That the Prophet speakes not of any whom the Spirit should endue with the gift of tongues is so evident that you could not deny it and yet you dare say If this exception were true it would prove that the Apostle citeth the words impertinently Belike then the Apostle must be out in citing them rather then you in shewing to what end he cited them No Sir the Apostle alledgeth it very pretinently in that he shewes by it that the disciples spake not thus out of drunkennesse as some accused them and consequently from an evil spirit but by reason of the effusion of that Spirit on them of which Joel had spoken And therefore the mistake is in you who doe very impertinently conclude from hence that the same effusion of the Spirit which Joel spake of was then fulfilled For although the same Spirit may be powred out divers times yet that powring out of it which Joel speakes of can be fulfilled but once consequently not at our Saviour's first comming and second comming too And now who fights most against the Apostle the Spirit of God he that understands them rightly and endeavours to make others do so too or he that misunderstanding them himselfe had rather condemne them both and draw all others into an error with him then yeeld to the truth and here I would intreat thee reader to take notice that when Mr Petrie hath little or nothing to say he commonly breaks out into the more violent speech thereby to disgrace what he cannot answer 2. This part of your answer is as much to the matter as the former For whereas I speake of the gift of tongues as the most remarkeable effect of the Spirit in the Apostles you speake of the manner of the Spirits descending upon them as the most remarkeable worke of the Spirit But doe you know what you say was it not a greater worke to make the Apostles speake divers languages then to cause the sound of a mighty winde or the appearance of tongues which were onely outward signes of the extraordinary gift which the Spirit

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 i● 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

paraphrase in place of the text if not of purpose to make that which hath been said the more plainly appeare to wit that the day of the Jewes deliverance is to await the accomplishment of the surrogated Gentiles vocation For though this consolatory prophecy according to the order of the things revealed to the Prophet hath relation only to a foregoing judgement denounced against the Jewes yet it is not therefore misinferred here by the Apostle as a subsequent too of the anticipated conversion of the Gentiles and that because the very same time which was foreappointed by God for the execution of that punishment upon the forsaken Jewes was also foreappointed by him to be the time for the promulgation of his mercy towards the substituted Gentiles as these next words that the residue of men might seeke after the Lord and all the Gentiles upon whom my Name is cal'd doe most clearely intimate For what is meant by the residue of men but the remainder of those Nations which are not to be converted til the foresaid redemption of the Jewes their redemption I say as well out of all countries into which they are scattered and from all Nations amongst whom as was foretold they have been sifted so many hundred yeares as from all their sinnes which moved God to use such severity towards them And what by the Gentiles on whom Gods Name is cal'd but the remnant of those Nations which are now already or shall if any more shall while David's Tabernacle lies waste become the people of God in the hardned Jewes stead So that this prophecy doth as well prove a profession of the Gospel by a great part of the Gentiles before the Jewes deliverance and in the time of their blindnesse as by all that are left of them afterwards For that by a people on whom God's Name is cal'd or which is called by God's Name is to be understood a people belov'd of God and cal'd out from other Nations to serve him as the Jewes were heretofore and as Christians are now I thinke none will deny or that by the residue of men and all the Gentiles upon whom God's Name is cal'd all other Nations besides the Jewes are meant And was there then ever a● yet such an unanimous consent in the true worship of God betwixt the Jewes and all other Nations as is here foretold surely never betwixt them and any one Nation No nor long betwixt themselves And the more the pity no lesse odds hath a long time been and stil is amongst Christians both in their opinion and practise of religious duties Vide Commentationum Apocalyp partem primam de sigillis pag. 55. 56. Mr Petrie's Answer This is meere cavilling Before the calling of the Gentiles was not God averse from them and they from him and therefore when he looked graciously upon them he is truely said to returne unto them Againe in the words of Amos immediately preceding wee see that the Lord was offended with Israel and when he sent the salvation of God and glory of Israel among them it may be as truely said that he returned unto them Thirdly it is often in this note repeated that he had quite forsaken the Jewes but the Apostle cannot suffer this phrase Rom. 11.18 Hath God cast away his people God forbid for I also am an Israelite c. but more of this purpose hereafter Reply This is meere carping for to returne doth necessarily imply a former abode in that place or among that people to which the returning is or a former possession of that thing which doth returne For can it be said that you are returned to a place where you never were before or could Neb●tchadnezzar have said I lift up mine eyes unto Heaven and mine understanding returned unto mee if he had not been formerly endued with understanding It is not a sufficient reason therefore to prove that God did returne unto the Gentiles when he look't graciously upon them because he was before their calling averse from them and they from him unlesse it can be shew'd withall that God was sometime before that aversenesse not averse from them And whereas you say further that in the words of Amos immediately preceding the Lord was offended with Israel and when he sent the salvation of God and glory of Israel among them it may be truly said that he returned unto them If you had said and when he shall raise up the Tabernacle of David that is fallen and close up the breaches thereof c. he may be truly said to return unto them you had said the truth for the Prophet saith it is this and not the first comming of our Saviour that declares Gods returne to Israel after the full accomplishment of the wrath before denounc't against it which wrath had not wholly seized upon them untill Judah and Benjamin were dispersed also at the destruction of Jerusalem by the Romans and before this the Apostles were turned from the Jewes to the Gentiles so that God had then ceased to be their God as our Saviour had said Matth. 21. ver 43. and therefore when he shall againe become their God as he hath foretold he will at the rebuilding of Davids Tabernacle then shall this Returne the Apostle speaks of be fulfill'd unto them for as God cannot be said to returne to a people in respect of a donation of outward and temporall blessings unlesse they be first taken from them so neither can he be said to returne to a people in respect of a participation of inward and spirituall blessings unlesse they be first depriv'd of the meanes of salvation which formerly they enjoy'd And it is very remarkable here how wavering you are both in your interpretation and application of God's Returning mention'd by the Apostle for first you understand it of Gods returning to the Gentiles in calling them by the preaching of the Gospel and presently after you understand it of his returning to the Jewes in sending Christ among them of whom neverthelesse you have hitherto deny'd that this Prophecie doth speake But I have said that the Jewes were quite forsaken and the Apostle you say cannot suffer this phrase Rom. 11. ver 1. Hath God cast away his people God forbid c. And yet the same Apostle in the same ch at the 15. ver saith If the casting away of them be the reconciling of the world what shall the receiving of them be but life from the dead and ver 32. For God hath concluded them all in unbeliefe that he might have mercy upon all and was not the Nation of the Jewes quite cast off when all the Tribes were thus concluded in unbeliefe or will you say that they have still continued the people of God under the Gospel as well as under the Law if you will not you must needs grant that the Nation is quite forsaken quite cast off although not so forsaken not so cast off as never againe to be received to mercy although some

quite different from the other And as spirituall pleasures appertaine to the Saints on earth as well as to the Saints in heaven so doe eating and drinking agree as well with glorified as unglorified bodies as well with the state of immortality as with the state of mortality For our Saviour did eate on earth at his Disciples table after his resurrection and he saith that the glorified Saints shall eate and drinke with him at his table after their resurrection And further he saith that after the last Judgement there is in the new Jerusalem the fruit of the tree of life to be eate of and the water of the river of life to be dranke of his words are To him that over cometh will I give to eate of the tree of life in the midst of the Paradise of God Rev. 2.7 and againe Rev. 22.14 15. Blessed are they that doe his Commandements that they may have right to the tree of life And whosoever will let him take of the water of life freely And indeed seeing God creates nothing in vaine it were vaine to thinke that the tree of life should beare twelve manner of fruites monthly unlesse they were to be fed on or that the river of the water of life should runne through the midst of the streete in the holy Jerusalem if it were not as well to be dranke of by the Saints in glory as to nourish the tree of life on the sides of it And therefore unlesse you can bring better proofes to shew that I am misinformed or doe misinforme then these texts of the Psalmist or any you have cited hitherto you your selfe will be found an over-hasty misinformer against the truth Israel's Redemption And as it is evident from his owne words that the Throne of his Kingdome is not now in heaven so it is plaine from Saint Pauls in 1 Cor. 15.12 that it shall not be thereafter the judgement of the dead his words are these As in Adam all dye even so in Christ shall all be made alive But every man in his owne order Christ the first fruites afterwards * They that are Christs at his comming-If there were not to be some distance of time betwixt the resurrection of these and other men it had been as easie for the Apostle to have said they that are dead or all that are in the grave And if there shall be a precedencie of time then no doubt but it shall be such a precedency as may bring some advantage and honour unto the Saints and therefore not onely of a few houres or dayes but of a more notable continuance and length of time of many yeares For if Christ should descend for no other purpose but to call all men to judgement then as there would he need of none so there could not well be any priority of time to distinguish their resurrection because in that act both good and bad must be assembled before him at the same time and the wicked doubtlesse should then be raised as soone to see his comming as the just to meete and accompany him therein they that are Christs at his comming and therefore not the m Zech. 14.5 1 Thes 3.13 chap. 4. ver 14 15 16. 2 Thes 1.10 Col. 3.4 Martyres onely Then commeth the end what presently after his comming no but when he hath delivered up the Kingdome to God even the Father and when shall that be when he shall have put downe all rule and all authority and power For he must reigne till He that is the Father hath put all his enemies under his feete which will be fully accomplished when the last enemy shall be destroyed which is death and when all things shall be thus subdued unto him then shall follow that inutterable glory that height of happinesse where the Sonne also himselfe shall be subject unto him that did before put all things under him that God may be all in all Mr. Petrie's Answer 1. Whether the Apostle might have said so or so Can any man gather necessarily out of these words so great a distance of time betwixt the resurrection of the godly and of the ungodly Here the Apostle nameth the godly and not the ungodly not importing any notable distance of time but because he had said ver 22. In Christ all shall be made alive which words cannot be properly and univocally meaned of the ungodly whose rising shall be for the accomplishment of the second death therefore here ver 23. he justly ●mits the mention of the ungodly and speakes of the godly as also he doth 1 Thes 4.16 17. where we find expressely an order among the godly saying The dead in Christ shall rise first and then we who are alive and remaine shall be caught up together with them in the clouds to meete the Lord in the aire The Apostle in both texts speakes of the same comming of Christ as this Author acknowledgeth and applyeth the words to the same purpose pag. 50. As none will say that there shall be any notable priority in time betwixt the one and the other sort meeting Christ so and farre lesse doe these words speaking onely of them that are in Christ import two resurrections different the one from the other the space of a 1000 yeares Yea and the Apostle saying That we shall be caught up and meete the Lord in the aire and so shall be ever with him How can any imagine that we shall come downe againe from the aire to abide so long a space upon the earth and therefore he speakes there of the generall resurrection when they who are in Christ shall be ever with him not in a temporall but everlasting glory And seeing the Apostle speakes both here and there of the same resurrection certainely he speakes not here of a resurrection before the time of the generall judgement 2. pag. 49. After these words of Paul at his comming Mr. Maton inserteth and not the Martyrs onely Why inserteth he these words doth any who denyeth this earthly Monarchy say that the Martyrs and no more shall come with Christ no but some Millenaries say so And here he would marke a word against them Be it so 3. He wresteth the words thus Then commeth the end what presently after his comming no but when he hath delivered up the Kingdome to God even the Father and when shall that be when he shall have put downe all rule and authority and power c. Here instead of explication is a very contradiction of the text by inserting a negative and conveighing it closely with a query The particle Then hath relation to the words preceding and the word Comes is not in the originall as yee may see by the divers characters in the translation and it may as well be rendred Then or at that time is the end when he shall have delivered up c. So that the very time when he shall deliver the Kingdome is when they who are Christs shall arise at his comming And