Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	new_a	testament_n	write_v	6,542	5	5.9777	4	true

Text snippets containing the quad

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

unto you yee shall weepe and lament and the world shall rejoyce and you shal be sorrowfull but your sorrow shal be turned into joy these things have I spoken unto you that in me yee might have peace in the world you shall have tribulation but be of good cheere chap. 16.20.33 And of his coming againe he saith In my Fathers house are many mansions if I goe and prepare a place for you I will come againe and receive you unto my self that where I am there yee may be also chap. 14.2 Now you have sorrow but I will see you againe and your heart shall rejoyce and your joy no man taketh from you chap. 16 22. All which words were written flatly against the errours of Cerinthus and teach us that Christ's Kingdom is not an earthly Kingdom nor delayed for one or two 1000. yeeres but now is his kingdom now he hath overcome the world his subjects are not to live on earth without persecution and sorrow and when he comes againe he will receive them with him into his Fathers mansions and their sorrow shall be turned into joy that shall never be taken from them Answer That you have made a false report of the occasion of Saint Iohns writing of his Gospell and consequently of the end and scope of the texts here alledged the words of our English Divines who are the Authors of the Annotations upon all the bookes of the old and new Testaments printed 1645. do plainely declare For in their argument of the Gospel according to Saint Iohn they say That in Domitians time he was banished into the Isle Pathmos where he wrote the Revelation after which under Nerva he was recal'd to Ephesus being aged about 97. yeares which was the 100. yeare of our Lord where he wrote his Gospel some say at the intreaty of the Christians of Asia for the refutation of Ebion Cerinthus and others who blasphemously denied the Deity of Christ This is their testimony of the ground of St. John's writing his Gospel wherein they tell us not as you doe that it was because of Cerinthus and others opinion of Christs 1000 yeeres reigne in Jerusalem But that it was as history reports because of his and others denying the Deity of Christ Your quotations follow whereof the first That the Son of man is now glorified was spoken by our Saviour when Judas was gone to betray him and doth signifie the glory which was then sudenly to follow both in his death and after his death as Piscator notes and will his comming againe or his reigning after his comming unglorify him thinke you certainely no but will manifest unto the whole world the glory which he hath received For he shall come in the glory of the Father as he saith Mat. 16. verse 27. And shall sit on the Throne of his glory when he is come as he saith Mat. 19. verse 28. which Throne the comparing of this text with the 28 and 29 verses of the 22. chap. of St. Luke doth shew to be meant of the Throne of his Kingdom The next words that he hath overcome the world he spake to comfort his Disciples against the tribulation which they should have in the world and they doe signifie that as in himselfe he had and could overcome the temptations of the world so hee would in them too by strengthning them to endure to the end for his sake what he had voluntarily resolved to endure for their sakes And how is this his overcomming of the world by patience in the time of his temptation any let or hinderance to his overcomming of it by power to his reigning over it at his next appearing The third text That his Kingdom is not of this world c. was his answer to Pilate when he askt him whether he was the King of the Jewes And it doth shew onely that he was not to receive his authority to reigne of men but of God as I observe in my reply This is your first file of proofes the second doth consist of such texts as shew that the faithfull most suffer persecution in this world as Christ did and doubtlesse they must till Christs comming againe at which time they shal be delivered from all their oppressions and pressures and become Rulers of the world themselves And so these texts doe make directly against the reigne of the Saints now while the tribulations of this world endure but nothing against the reigne of the Saints when the tribulations of it shall cease Your last file of proofes is brought to shew that when Christ comes the Saints shal be with him where he is and that their joy shal be immoveable And what repugnancy is there betwixt these things and our Saviours reigning on earth certainly they shal be ever with him on earth when he comes againe on this earth while he reignes and on the new earth of which St. Peter speakes 2. Epist 3. verse 13. after his reigne for to that earth the new Jerusalem in which the Saints shall live after the last Judgment shall descend as it is revealed Rev. 21 verse 2. and when Christ himselfe shal be their companion and sin and death have no more power over them how should their being on earth deprive them of their joy but yet the text chap. 16. verse 22. is by Piscator referred to the joy that the Disciples received both through the sight of Christ after his resurrection and through the inspiration of the Holy Ghost * which he then breathed on them and not to the joy which they shall receive at their owne resurrection when Christ comes againe And thus it appeares that you might as truly have said that all the new Testament was written against Christs personal reigne on earth as that the Gospel of St. John was Preface Sixtly After Cerinthus we read next of Papias of whom Euseb lib. cit Chap. 39. writes thus he reportes strange parables of our Saviour mixed with fabulous doctrine where he dreameth that the Kingdom of Christ shall corporally here on earth last the space of a 1000 yeares after the resurrection of the dead which error as I suppose grew hereof in that he receiv'd not rightly the true mystical meaning of the Apostles neither deeply weighed the things delivered of them by familiar examples for he was a man of small judgment as by his bookes plainly appeares yet hereby he gave unto divers Ecclesiastical persons occasion of error who respected his antiquity namely unto Irenaeus and others if there be any found like minded Then lib. 7. Chap. 22. 23. he writes of Nepos Coracion and others in Egypt infected with this error about the yeare 250. whom Dionysius Bishop of Alexandria did convince in a Synode by demonstrations and doctrine of the holy Scripture did reclaime them from their error Thus he speak's ever of these opinions as of errors contrary unto the holy Scriptures After Lactantius who lived about the yeare 320. this error was universally abhorred so that

and were it not to expound Notum per ignotius to make the Comment more obscure then the Text to say that by the building of the Tabernacle of David James meant the visiting of the Gentiles before spoken of Thus then whatsoever talke you make of the present conversion and union of the Jewes with the Church of the Gentiles yet when you come to apply the Scriptures you debarre them of all interest in those Prophecies or that part of a Prophecy which concernes them alone so much doe you favour their conversion or esteeme their company But as you hold the words in the 14. vers to have reference to Simeons Prophecy so you must remember that Simcon saith of Christ that he should be a light to lighten the Gentles before he saith of him that he should be the glory of his people Israel and what doth this imply but that a substituted part of the Gentiles were to become the Church of Christ before the Nation of the Jewes should receive the Gospel for being indued with the spirit of Prophecy he could not speake at randome and therefore the very order of these words is observeable with which Saint James his changing of the first words of the Prophecy In that they into After this doth very well agree which might else as well if not better have beene alledg'd according to the Prophets expression had this Prophecy beene no more but a larger explanation and further confirmation of the Gentiles calling And if you looke into the latter part of Amos Prophecy recorded by St. James you may see that at the building againe of Davids Tabernacle there is not onely mention of the residue of men that should then seeke after God but of the Gentiles too upon whom God's Name is call'd before that for why else should they be thus distinguished from other Gentiles that are then to seeke the Lord as well as they And what will follow from hence upon your expounding the building of the Tabernacle of David of the first calling of the Gentiles certainely this will follow that the first calling of the Gentiles was not the first calling of the Gentiles seeing the people upon whom God's name all is call'd is alwayes meant of a people that doth worship the true God And consequently from the words after this I will return wil build again the Tabernacle of David inferr'd upon the foresaid visiting of the Gentiles in the 14. ver and from the words that the residue of men might seeke after the Lord and all the Gentiles upon whom my Name is call'd referr'd to the time when it is againe to be built it must needs follow that here is an expresse mention as well of the Nationall conversion of the Jewes after the visiting of the Gentiles as of the calling of a substituted part of the Gentiles before such a conversion of the Jewes for as the Tabernacle of David cannot possibly signifie the Nations of the Gentiles so the building againe of it cannot be meant of God's receiving those Nations for his people which were never before his people And thus this Prophecy of Amos shewes not the calling of the Jewes onely nor the calling of the Gentiles onely but the order of both for which purpose it was alledged by the Apostle to wit to shew that a substituted part of the Gentiles should be called before the generall conversion of the Jewes and that all Gentiles whatsoever that were then left both of the call'd and uncall'd should make one Church with the Jewes when the Tabernacle of David was againe built that is upon the conversion deliverance and setling of the Jewes in their own land according as the foresaid Prophecies doe declare And whereas you seeme to deny that this Prophecy was taken out of Amos onely because the Apostle speakes not onely of Amos but saith generally to this agree the words of the Prophets you shew great weakenesse in it for besides that it is an usuall manner of speaking to put the plurall number for the singular and the singular for the plurall he might very well say to this agree the words of the Prophets because other Prophets also foretell the same thing although he brought an instance onely out of one of them for I am sure that this prophecy is wholly in Amos with a little difference from this translation according to the originall but none according to the Septuagint as Doctor Mayer affirmeth And why doe you say before Iames alledgeth the prophecy of Amos if you did not thinke it to be the prophecy of Amos and if you knew that but a part of it was his why did you not shew what words were spoken by him and what words by some other Prophets But you could not for to this agree the words of the Prophets is indeede as if he had said to this agree the words of Amos in the booke of the Prophets For the minor or lesser Prophets were all in one volume called the booke of the Prophets and therefore when a testimony is brought out of any of them it is most commonly alledged as from the whole booke and not from that prophecy where they are written in the booke And thus you may read As it is written in the booke of the Prophets Acts 7.42 instead of as it is written by Amos in the booke of the Prophets And Acts 13.40 which is spoken of in the Prophets that is by Habbakkuk in the booke of the Prophets And in all this I hope I have fully answered this great doubt the mentioning whereof doth either shew your little insight in Divinity if you were not able to satisfie your selfe therein or your great delight to wrangle if you knew the answer to it 3. You deny that the Apostle Paul alledgeth the prophecy of Isaiah to shew the generall conversion of the Jewes after the conversion of the substituted Gentiles for he saith not you say and then all Israel shall be saved but and so all Israel shall be saved But though he saith not and then yet Paraeus tels you that this and more then this is understood for he saith there is an Ellipsis of the antecedent a defect or leaving out of something that should have been spoken before So that the full rehearsing of the Apostles minde herein had been thus For I would not brethren that you should be ignorant of this mystery that blindenesse is in part happened to Israel Vntill the fulnesse of the Gentiles shall come in and then when the fulnesse of the Gentiles shall come in the blindnesse shall cease and so all Israel shall be saved And doubtlesse this is the true meaning of what the Apostle hath more briefely uttered And yet we doe not grant that the Apostle shewes no order and difference in time because he saith not and then but and so For the distance of time betwixt Israel's casting off and calling againe is exprest by the words Vntill the fulnesse of the Gentiles shall come in without

chap. to the Phil. but the 10. and 11. verses doe rather shew what reverence he shall have in the Day of his reigne on earth then what he hath already The 3. Particular His owne words doe clearely prove it Rev. 3. ver 21. Mr. Petrie's answer Can any man see in these words any thing for an earthly Kingdome for albeit the Throne of the Father and the Throne of our Saviour were diverse yet may they not be both in heaven Reply Can any man choose but see in these words two distinct Thrones will any man besides you say that they may be both in heaven What Can our Saviour have an idle Throne in heaven Throne in which he doth not now sit For he now sits in his Fathers Throne and when then shall he sit in that other Throne which you say may be in heaven besides his Fathers Throne Certainely you cannot tell us To put you out of doubt then that the Throne which our Saviour here calls my Throne is a distinct Throne from the Fathers and yet not in heaven you must remember first that this Throne is our Saviours Throne of judgment which he shall receive when he comes to judge the quicke and the dead and therefore is to be on earth and not in heaven And secondly That it is the Throne in which the Saints that overcome shall fit with him therfore also not the Throne where he now fits because no man can sit in that but himselfe And therefore also the Throne as well of his Monarchicall government as of his judging the dead at his delivering up of the Kingdome to the Father because it is in the time of his reigne onely that the twelve Apostles shall sit on twelve thrones judging the twelve Tribes of Israel as hath been shewed before The 4. Particular That which he calleth his owne Throne he hath not yet received Heb. 2.8 and Ch. 10.12 13. Mr. Petrie's answer The words Heb. 2.8 are Thou hast put all things ●●●der his sees For in that he hath put all things in subjection under him he lofe nothing that is not put under him but we see not yet all things put under him Here is a twofold Vniversality all things are put under him and nothing is not put under him What more would you have The last words say all things are not put under him If the idst words say so they must be contrary to the former words but the words are we see not all things put under him we●ther is the word Receive there which is the point in hand No● these two are f●rre different we see not all things put under him and he hath not received all things to be under him So this Text in stead of proofe convinceth the foolish Ten●s It way be this is more ●●●are in c. 10.12 13. where it is said He sa● downe on the right hand of God There the height of glory expecting from henceforth till his enemies be made his foote stoole What is here for an earthly Throne or another Throne his enemies are made subject unto him even his greatest enemies as it is granted before but as ●●ng as this world contun●es new enemies shall be arising and can be not subdue them as be hath doen others unlesse he erect and sit on an earthly Throne Reply You have here strived all you could to obscure two texts which I have quoted in the margine of my booke out of the 2 and 10 chap. of the Epist to the Heb. that Heb. 2. ver 8. is this Thou hast put allthings 〈◊〉 subjection under his seete For in that he put all in subjection under him be left nothing saith the Apostle that is not put under him But now we see not yet all things put under him Out of which words you frame your objection thus Here is a two-fold Vniuersality all things are put under him and nothing is not put under him What more would yee have The last words say All things are not put under him This is your form all argument and your wise answer is this If the last words say so they must be contrary to the former words but the words are we see not all things put under him No the words are But now me see not yet all things put under him And if they were as you here alledge them why did you object before that the last words say All things are not put under him seeing you deny that they say so in you answer I● not this first to speak otherwise then the text speakes and then to reprehend your self for mis-alledging of it yet this I hope is neither false Logique nor false Divinity in you And what I pray is the meaning of these words But now we see not yet all things put under him if this be not the meaning of them that all things are not put under him And yet by your leave they are not contrary to the former words for the Apostles former words have relation to the Prophetie all expression of the Psalmist who speakes of that which was to come as if it had been then done Who fore shews onely what great power was designed unto our Saviour by the Father and not when the manifestation and exercise thereof should be So that the whole meaning of Saint Pauls words is this For in that God hath fore appointed to put all in subjection under Christ he hath left nothing he hath exempted no creature that is not to be put under him But now we see not yet this fulfilled we see not yet all things actually put under him But we see already Jesus for the sufferings of death crowmed with glory and honour And thus the Apostle shews what of that Prophecy of David was then fulfilled in Christ after his ascension to wit this that he was then ●●●nod with glory and honour And what was not then fulfilled to wit this the actuall subjection of all creatures unto him which is not to be fulfilled till the manifestation of the world to come to which time it is that the Apostle referres the accomplishment and exercise of Christs dominion over the creatures which the Psalmist reveales as the comparing of the 5. verse of this chapter with that which follows doth evidently declare For having said in the 5. ver For unto the Angels hath be not put in subjection the world to come whereof he speakes he presently assumes But one in a certaine place testified saying What is man that thou art mindfull of him or the Sonne of man that thou visitest him c. And thus this text shews not our Tenet to be foolish but you to be as fallacious in seeking to obscure it as your owne mouth doth pronounce you prophane in calling that truth foolishnesse which Christ the Prophets and Apostles have so plainely and plentifully set forth In the other Text Heb. 10. ver 12 13. it is said But this man after he had offered one sacrifice for sinnes for ever

over al that he delivers up Yea although you here make Christ to reign only over a part of his Fathers Kingdome and say also That the areh-traytour gain-stands in malice to the honour of the King and his Sonne that Satan still opposeth by deceiving some and vexing others yet you say pag. 7. That Christ is great over all the world seeing all the Gentiles doe prayse him and all people land him And pag. 52. That he hath made all Kingdomes of the world acknowledge his authority and hath put downe all contrary power and authority c. And pag. 58. That now is no Kingdome but our Lords and his Christs And pag. 40. That his enemies are made subject to him even his greatest enemies So contrary are you to the truth and to your selfe Sixthly and lastly you tell us That at the delivering up of our Saviours Kingdome the Father will not say Thy reward is not in heaven therefore let them goe againe into the earth and inherit glory for a 1000 yeares And doubtl●sse he will not For when our Saviour shall give up his Kingdome to the Father his owne Kingdome on earth shall be fulfilled And we say that his Kingdome is to beginne at his appearing when none but the Saints then departed shall rise and not at the last judgement when all others shall rise as you to delude the reader doe purposely misunderstand us And so your pretended explication of the whole matter is indeede no other but an intended implication of a plaine truth Israel's Redemption Of this Kingdome also speakes Saint Peter in Acts 3.19 Repent ye therefore and be converted that your sinnes may be blotted out when the o 1 Pet. 1.13 times of refreshing shall come from the presence of the Lord and he shall send Jesus Christ which was before preacht unto you p Luke 19 11 12. c. whom the heavens must receive untill the times of restitution of all things which God hath spoken by the mouth of all his holy q Rev. 10.7 prophets si●ce the world began where if by the times of refreshing and times of restitution of all things nothing else can be meant but the Jowes inhabi●ing ag●ine of their ow●e land and the bringing of all other Nations into subjection to them with which a blessed and wonderfull change of the creatures shall concurre then it is evident that when Christ comes at this time he shall accomplish this thing to Israel and consequently receive his appointed Kingdome but that these words can have no other meaning a small acquaintance with the Prophets will informe you who as they speake of nothing more so they have nothing which can be applyed to our Saviours second comming as a comfortable effect so generally foreshewne but this Mr. Petrie's Answer I am sure no man can imagine that these words in themselves import that our Saviour shall reigne among the Jewes as an earthly Monarch which is the point pag. 45. And therefore this if by the time c. is as if one would say If I be a King I am a King 2. That the Prophets have another meaning may be seen by all interpreters and partly by that is said here 3. It is wonder if any Jew will say that the Prophets speake of nothing more for if his meaning be They speake not more of any other thing it is questionable seeing there is much spoken of Gods precepts But if he doe meane as it seemes that they speake not of any other thing that can be applyed unto our Saviours comming I will cite one Prophet for all Dan. 2.1 2. Where is mention of the great Prince of great trouble even to the time of deliverance and then awaking of some not for a space of time but to everlasting life and of others at the same time unto shame and everlasting contempt And is not this a more comfortable effect foreshewne generally unto every one that shall be written in the booke Now the cause why the Prophets write so much of Jerusalem and that Kingdom to be restored was That the godly hearing of the destruction of that Kingdome did greatly feare that that Common-wealth should never be restored wherein Christ our Saviour was to be borne and performe the worke of redemption we may justly thinke that their feare was not so much the want of bodily liberty as the not comming of our Saviour and therfore the Prophets insist much upon that point for the comfort of the godly that howsoever that Kingdome shall be ruined yet it shall be restored and all Nations shall by the preaching of Jewes come into the obedience of Christ and so receive lawes from the Jewes as being captives unto them whose captives they might be for a time But to imagine that the faithfull did expect and the Prophets did speake of no other thing but this earthly Monarchy is too grosse and directly contradicting the Apostles bearing another testimony of them Heb. 11.16 They desire a better countrey that is heaven And 1 Pet. 1.9 10. Receiving the end of your faith even the salvation of your soules Of which salvation the Prophets have enquired and searched diligently who prophecied of the grace that should came unto you c. Reply 1. If these words in themselves import not that our Saviour shall reigne among the Jewes as a Monarch on earth yet compared with the prophecies to which they doe direct us for an explanation of the times of refreshing and times of restitution of all things ●hey doe certainely import as much And this forme If by the times of refreshing and times of restitution c. the Jewes restoring to and prosperity in their land must needes be meant th●n it is evident that when he comes at these times he shall accomplish this unto Israel is not to prove idem per idem the same thing by the same thing as you untruely affirme But this forme If by the times of refreshing c. the Jewes restoring to and prosperity in their land be meant then by the times of refreshing c. the Iewes restoring to and prosperity in their land is meant And your silence touching the meaning of the times of refreshing and the times of restitution of all things doth manifest that you did thus traduce the forme of this argument on●ly because you could not g●insay the evidence f it You say pag. 23. T at a●l interpreters except a few Millenaries have expounded the prophecies touching the Jewes future prosperity in their owne land of the Jewes onely And you say here That all without exception have said that the Prophets have another meaning But surely we have shewed that such interpreters cannot prove what they say Yea seeing it is evident by Saint Peters words here That our Saviour shall not come againe till the times of refreshing c. and that it is as evident by the writings of the Prophets to which the Apostle directs us for an interpretation of these times that nothing appliable