Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	age_n	day_n	lord_n	1,230	5	3.8840	3	false

Text snippets containing the quad

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

10 in that place yee may read on the margine In stead of that it wes sayd c. and therfor that word proves nothing 2. it is no lesse true that the gentiles ar the people of God even in the same landes wher they did not serve God 3. this is no applying by way of similitude bot accommodating as Piscator speakes to another particulare that as the Israelites by idolatrie became lyke unto the gentiles so the gentiles receiving the Gospell ar Jewes or the people of God And this exposition is not only likely bot verie certane seing the Apostle expones these Prophecies of Gods mercie toward the gentiles as yow may see by the authorities which ar urged to this purpose in the 10 and 15 ch of the Epistle to the Rom. and elswer And albeit this Authour say that Paul cireth these wordes for establishing the freenesse of Gods election by an instance of the Israelites whom God had for a long tyme rejected and wold again receive this subterfuge will not serve for 1. he saith in the preceding page that the Prophecie Hos 1. is meaned only of the Iewes and if that wer true which I have proved to be false it is not meaned of the Israelites 2. the Apostle v. 24. is speaking expressely of the faithfull not of the Iewes only bot also of the gentiles and hitherto he useth the testimonie of Hosee 3. of the gentiles dceth he expone these same testimonies in other textes wher he is not speaking of election nor of the freenesse therof as 2 Cor. 6.16 Inst 3. And this the 27 v. seemeth to confirme wher it is sayd Esaias also crieth for what makes the copulative also here if the Apostle understood not the former prophecie of Israel as wel as this Ans The copulative knitteth the testimonies and shewes that they must both be understood of these people which ar named v. 24.2 this is yet more cleared by the 30 v. What shall we say then that the gentiles who followed not after richteousnes have attained to richteousnesse bot Israel who followed after the lawe of richteousnesse hes not attained There it is manifest that he speakes of the gentiles attaining to richteousnesse and of Israel not attaining it and nevertheles the opposition is not simply of the two people bot of their seeking richteousnesse two contrarie wayes towit by faith and by workes of the lawe And now yee see it sufficiently declared that these prophecies doe not belong unto the Iewes or Israelites only Pag. 19. Ther is yet in Hos 3.4 one more material argument for the Iewes deliverance which prophecie can not possibly yet be fulfilled for if it be meaned only of the ten tribes among whom Hosea prophecied it is confessed that they did never yet returne and if of the other two it must be meaned of their captivitie since our Saviours coming for till then the Scepter could not depart from Iudah as Iacob foretold Gen. 49.10 and ther for till then they could not be without a Prince or Governours of that tribe although they wer long before tributarie to other nationes and this is also intimated by these wordes The later dayes which ar no wher put for the tyme before the incarnation of Christ Ans This argumentation faileth in both partes bot first mark that all these wordes can not be meaned properly for the word David can not be understood of Salomons father bot of Christ the sone of David or typifyed by David and therfor that prophecie could not bee fulfilled till the incarnation of Christ and then it micht be fulfilled 2. And consequently these wordes The later dayes though they be no wher put for the dayes before the incarnation yet they ar often put for the da yes of the Gospell seing in the last dayes God hes spoken unto us by his Sone Now the first part of the dilemma is false for if that prophecie be meaned of the ten tribes as they abode many dayes without a king c. so who dar deny that they did returne and seek the Lord their God and Christ their king When the Gospell wes preached to the scattered strangers not only thorow Pontus Galatia Cappadocia 1 Pet. 1.1 bot lykwyse to Syria Assyria c. and expressely to the twell tribes scattered abroad Iam. 1.1 who can hold the negative that the children of Israel did never returne and seek Christ and the other part is no lesse faulty for Christ came not till the Scepter wes departed from Iudah and these wordes The later dayes are not to be referred unto the fourt verse as if the Israelites should abide many dayes without a king and sacrifice in the later dayes and then returne bot unto the fift v. in the end wherof they ar and so in the later dayes they shall returne not into their land this text saith not so bot and seek the Lord their God and Christ their king as they did Act. 2.41 and 4.4 and in several ages And so both the partes of this argument being false the wordes of Hos 3. ar more against the temporal Monarchie than for it What is here interiected of the Antichrist upon the conjecture of the Papist is not to our purpose Pag. 22. Wee ar to shew the Iewes peaceable prosperous estate after their returne Read what Ieremie hes written c. 23.3.4 c. 31.10.27.31 till 35. and. c. 32.37 till 42. and c. 33.6.7.8.9 and c. 46.27.28 and c. 50.19.20 Ezek. 28.25.26 and c. 34.12.13.14.15.16 and v. 24. till 30. c. 36 8-16 v. 24-37 c. 39.25 till the end Zach. 10.6.7.8.9.10 And on the margine of pag. 22. he sayth I appeal here to the consciences of all men that shall read these or the lyke prophecies in the word of God whither they can think it possible that the time appointed by God for the dispensation of such extraordinarie blessinges should be the verie same in which the world and especially the Christian part of it wes to groan under the continowed plagues written in the Revelation which yet we must grant to be so if we rest on these interpretationes by which all such prophecies ar only or chiefly applied to the anticipated conversion of us substituted gentiles Ans 1. All these prophecies ar to the same purpose and therfor it wes needlesse to have rehersed so many of them unlesse he hade a mind to muster them all bot number prevaileth not in this case 2. none sayth that these prophecies wer only accomplished at the same tyme of the plagues bot we deny that the plagues wer continowed seing the Christianes have their own times of joye alsweel as of mourning and the woman is cloathed with the sun howbeit at other periodes she be forced to flee into the wildernesse and therfor both the appeal in the beginning and the supposition in the closure of this marginal note is a vaine bragge Why should one appeal in this maner to the consciences of al seing all interpreteres from the

marg The wordes in Act. 15.14 upon which the prophecie of Amos is inferred ar taken by Do. Mayer to be meaned of the song of old Simeon and not of the speach of Simon Peter Ans Is ther not a difference twixt Symeon and Simon Iames nameth Symeon and not Simon wherfor not without reasoun it may be thoucht that he meaned old Symeon especially seing Luke is the writer of both bookes and if the wordes of Symeon doe heerunto aggrie more than the wordes of Peter who should dout that Iames spak of him Wherfor consider the wordes of old Symeon Luk. 2.30 It is sayd of him not only that he wes a just man and devote waiting for the cousolation of Israel and the holy Ghost wes upon him bot lyke wise It was reveled unto him by the holy Ghost that he should not see death before he had seene the Lords Christ and he came by the Spirit into the temple All which particulares serve verie much to purchase credite unto his testimonie who sayth My eyes have seen thy salvation which thou hast prepared before the face of all people a licht to lichten the gentiles and the glorie of thy people of Israel We may see that he declares there the fulfilling at that time of the prophecie Esa 49.6 And he sayd Is it a light thing that thou shouldst be my servant to raise up the tribes of Iacob and to restore the preserved of Israel I will also give thee for a licht unto the gentiles that thou mayst be my salvation unto the endes of the earth and c. 52.9 Break forth into joy sing together yee wast places of Ierusalem for the Lord hes conforted his people he hes redeemed Ierusalem the Lord hes made bare his holy arme in the eyes of all nationes and all the endes of the earth shall see the salvation of our God To the same purpose is c. 60.1.3 19 and c. 62.1.2.11 Wher we see the faithfull ar bidden rejoice at the coming of Christ and so did Symeon when he sawe him Christ is called the salvation of the Lord and Symeon speaking unto God sayth of Christ My eyes have seen thy salvation the Messiah is called a licht unto the gentiles into all the endes of the earth and Symeon sayth Which thow hast prepared before the face of all people a licht to lichten the gentiles Christ is called the glorie of Sion and Ierusalem and Symeon sayth Christ is the glorie of thy people of Israel And so by the testimonie of old Symeon which is approved and registred by the Spirit of God these and the lyke prophecies should not be restricted unto the second coming bot wer in part fulfilled at the first coming of Christ and therfor also all that followes in that long tailed note is a frivolous discourse as we may see by the unanimons consent in the true worship of God betwixt the Iewes and other nationes in the same 15 chapter of the actes wher the Iewes and gentiles conueen in the general synode howbeit the ods continowe twixt the obstinate both Iewes and gentiles on the one part and the seed of Abraham believers both the Iewes and gentiles on the other both in their opinion and practise of religious dueties Inst It can not be bot that the wordes after this in the prophecie being applied to the foresayd visiting of the gentiles by the preaching of the Gospell must needs conclude that the excraordinarte restauration of the Iewes forshewn by the Prophet wes to follow the calling of the gentiles then begun by the Apostles Ans The Prophet Amos in that chap. before the v. 11. speakes not of the calling of the gentiles and the Apostle cites the same wordes of v. 11. for the calling of the gentiles nether hes the Prophet these wordes after this but in these dayes and howbeit the Apostle cite them so yet they must be understood of the order of thinges mentioned by the Prophet which is a restauration after the destruction of Israel and not a Monarchie of the Iewes after the calling of the gentiles Wherby it is manifest that in this note is a twofold errour one inserting the wordes in the prophecie which ar not in it another in misinterpreting the wordes of the Apostle Inst. 2. God could not at that tyme be sayd to returne unto the gentiles whom he had bot then received no nor to the Iewes whom he had then and not till then quite forsaken Ans This is meer cavilling Before the calling of the gentiles wes not God averse from them and they from him and therfor when he looked graciously upon them he is truely sayd to returne unto them Again in the wordes of Amos immediatly preceding we see that the Lord wes offended with Israel and when he sent the salvation of God and glorie of Israel among them it may be al 's truely sayd that he returned unto them Thridly it is often in this note repeted that he had quite forsaken the Iewes bot the Apostle can not suffer this phrase Rom. 11.1 Hes God cast away his people God forbid for I also am an Israelite c. bot more of this purpose heerafter Inst. 3. And yet ther want not some who by the wordes all Israel Rom. 11. understand only the church of the gentiles to which some of the Iewes should be united Ans All this section feightes aganst vaine imaginationes for as it is sayd by all Israel we understand not the gentiles only but the seed of the promise that is the faithfull Iewes and others in all nationes As for that prophecie of Esa 66.8 wes it not fulfilled truely albert not fully when the believing church travelled and brou●ht furth so great multitudes in one day as may be called a nation as 3000 and 5000 converted in a day Act. 2.41 and 4.4 and the people with one accorde gave heed unto these thinges which Philip spak and they who all had given themselves unto Simon Magus from the least to the greatest believed and wer baptized both men and women c. 8.6 and c. 19.17.18 this wes knowen unto all the Iewes and Greekes dwelling at Ephesus and fear fell on them all and the name of the Lord Iesus wes magnified and many believed and v. 20. so 〈◊〉 grew the word of God and prevailed not only at Ephesus bot almost thorow out all Asia v. 10 and 26 besides many other passages and other great and miraculous conversiones wherof we read in Ecclesiasticall Histories So that what wes a wonderment unto Esaie or the faithfull in his time Who hes heard such a thing hes been truely done many a day before these our dayes The evidence wherof mee thinkes should be motive en●ugh to make any partiall or unpartiail Reader understand that prophecie generally and so much the rather that by this Authour 's own confession pag. 33. it implieth not so much the returne of the whol nation to their countrie as to their God It is certane it wes in