Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	abraham_n	call_v	canaan_n	1,554	5	10.1521	5	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

after these wordes he takes occasion to speak of the spiritual kingdom of the Church as is sayd before but nether first nor last speakes the Prophet of a first and second resurrection at or about the last day And so in all these testimonies nothing is to this purpose of the concurring of the Jewish Monarchie with the first resurrection Inst The elders Rev. 5.10 sayd in the hearing of Saint Iohn Thou cast made us unto God kinges and priestes and we shall reigne ou earth And on the margine he cites Rom. 4.13 Luk. 19.17,19 Ans That these wordes Rev. 5.10 signifie the honour and priviledges of the godly on earth it is out of dout bot the question is whither Iohn sawe these elders in heaven and whither they shall come from the heaven to the earth again or whither Iohn signifyeth by them the godly on earth If these wordes make any thing for this purpose these elders wer in heaven but all the Interpreters even the Authour of Commentat Apocalypt pag. 8. expone them to be the godly on earth The wordes Rom. 4.13 ar The promise that he should be the heir of the world wes not to Abraham and to his seed throgh the lawe but throgh the richteousnesse of faith Certanly albeit the land of Canaan wes promised to Abraham and his seed yet he never having possession of that land and his seed or the faithfull ar more properly called the heires of eternal lyf Tit. 3.7 and heires of that kingdome which he hes promised unto them that love him Jam. 2.5 and heires of God and joint-heires with Christ Rom. 8.17 which kingdome wes typified by Canaan and of this promise without dout speakes Paul there The wordes of Luk 19.17.19 ar a part of a parable and we knowe that everie part of parables is not argumentative These textes then serve nothing for this Monarchie On the margine is cited also a testimonie of Windelin bot we regard not the testimonie of parties in their own cause and far lesse doe we regard the consequences of that testimonie wherwith the nixt page is filled and with that question of the essential or accidental change of the elementes seing for one we may bring 5000 testimonies in this purpose Pag. 62. This will appear to a diligent ey out of the controversed place Rev. 20. for besides that the opposition betwixt the first and the second resurrection doeth impose the same sense on both besides this I say the vision represented not unto Saint Iohn perfect men at the first that is men that should be beheaded for the witnesse of Iesus bot soules only and that as of men alreadie beheaded which manifestly shewes that the resurrection after mentioned did follow their death and not goe before it Ans This forme of discoursing shewes manifestly that the Authour is a strange wrangler for 1. ther is no more opposition nor aggriement twixt the first and the second resurrection than is twixt the first and the second death but none will say that the first and second deathes ar in alyke sort bodily and therfor ther is no necessitie to expone the first and second resurrectiones in the same sense 2. what perfection of witt is it to imagine that men who shal be beheaded for the witnesse of Iesus ar more perfyte than the soules of them that ar beheaded 3. if by these soules he understandes the spiritual part of men ere they wer made perfyte then he must understand the soules ether before they entred into the bodies or after they entred the bodies before their regeneration but both these conditiones ar before the first resurrection 4. if the first resurrection be their forsaking of Antichristian erroures or as it is sayd there their not worshipping the beast and their not receiving the beasts marke as all Interpretors excep Millenaries expone it then the first resurrection followes not their death bot goes before it Inst It is sayd that they lived and reigned with Christ 1000 yeers bot how can it be that they should reigne after their resurrection or begin their resurrection all at once or continow it but 1000 yeers which thinges these wordes imply if by their resurrection should be understood their regeneration and by their reigne their being in heaven or if by the word they lived should be meaned only They wer converted how can they reigne so long as 1000 yeers seing the place of their reigne must be on earth Ans If by their living and resurrection be meaned their constant profession as is sayd and by their reigne their prevailing over these heresies all these mistes ar soon scattered towit they reigne before their death and not after their resurrection they began their reigne not all at once but in their severall ages even as the Millenaries doe imagine that the saintes in that conceited monarchie shall not live all at once but in their several ages die again and succeed one age to another for the space of 1000 yeers and so they reigne not everie one throghout the 1000 yeers and so long space have ever some opposed the erroures of the beast and they reigning on earth have been encompast with warre again as it wes foretold and Ecclesiastical Histories declare Inst 2. The reigne of Christ doeth not beginne till Antichrist is destroyed so that a metaphoricall interpretation of the first resurrection wold make good this conclusion that most of the saintes shall rise many 100 yeers before their reigne ther being no lesse distance of time betwixt the houre of their calling and Antichrists confusion Ans I have before made it clear that Christs kingdome is alreadie begun for he reigneth in the midst of his enemies not only by his power overruling disappointing and turning all their plotes upon their own pates but also in conforting the heartes of the godly so that they ar a terrour to the whol earth even to their enemies who ar many tymes more afrayed at the prayers of the godly than at the cannones of other enemies and subdue the spirites of the world and bind kinges in chaines stronger than iron And therfor that assertion falleth The reigne of Christ beginneth not till Antichrist be destroyed and that absurditie following that assertion is falsely imputed unto that interpretation Inst 3. The assumption he wold say assertion but it is marked before the Authour is not a Logician is grounded on Rev. 11.15 which shewes that till the time of the sevent trumpet with the beginning wherof the last vial does concurre the kingdomes of this world doe not become the kingdomes of our Lord and of his Christ Ans The wordes ar The kingdomes of the world ar become the kingdomes of our Lord and of his Christ Here it is not sayd Our Lord and his Christ shall not reigne till this time bot this is all that the wordes importe Now is no kingdome but our Lord's and his Christ's And if it be objected It is no wher sayd so of Christ's reigne till this tyme

unles we understand the doughter of Sion spiritually And therfor this exposition not aggrieing with the text all that followes upon it hes no ground in this text 3. it is sayd v. 3 Then the remnant of his brethren shall returne unto the children of Israel here the children of Israel ar distinguished from his brethren and the brethren ar sayd to returne which is a plain interpretation that the prophet there speakes not of the Iewish monarchie bot that the gentiles shall adjoyne themselves unto the Church of God as they be called the brethren of Christ Heb. 2.11.12 Pag. 7. And this the next verse does confirme Which telleth us that at the tyme of this returne he that is the Judge of Israel before spoken of shall stand and feed or rule in the strenth of the Lord his God and they that is the Iewes shall abide for now that is at this coming of our Saviour he shal bee not as when he took our nature upon him of no forme nor comelinesse a man despised and rejected of men bot he shal be great unto the endes of the earth that is over all the world c. Ans 1. he is the ruler of Israel mentioned v. 2. and not the Iudge mentioned v. 1.2 They at not the Jewes bot rather the brethren of whose returne he spake in the wordes immediatly preceding 3 Nou signifyeth not the tyme of Christs second coming bot the time of the abiding or of the Christianes constant persevering in the faith and in this sense is our Saviour great over all the world seing all the gentiles prayse him and all people doe laude him as it is written Rom. 15.10.11 bot at his second coming men shall not built a throne to him bot he shall judge the quick and the dead 2 Tim. 4.1 Pag. ead Another prophecie much lyk unto this Amo. 9.8.9.10.11 Nou although this prophecie took effect on the ten tribes at their transportation yet who is able to mantain that it wes fulfilled on the other two for not the house of Ioseph nor the house of Iudah only bot the house of Iacob wholy is here spoken of and why els is the tabernacle of David afterwards exprest as a prime agent in the restauration if it wer not before included as a succeeding patient in the dispersion of Israel who then I say is able to mantaine that this prophecie wes fulfilled on Iudah and Beniamin untill their overthrow by the Romane emperout Vespasian ever since which time they also remain forsaken scattered and dispised captives yea who dares affirme it when God hes sayd that at their returne from this universal captivitie he will so plant 〈◊〉 in their land that they shall no more be pulled out of it which yet should not be true if it had been spoken of any deliverance before our Saviours coming to suffer Ans It is alyk ground for such a kingdome 1 how can it be denied that the house of Iudah wes destroyed when their kinges and people wer caried out of their land 2 how can the tabernacle of David be called a prime agent in the restauration it is sayd I will raise up the tabernacle of David and not The tabernacle of David shal raise up it is a patient and not an agent and none denyeth that it is included in the dispersion of Israel and therfor that part of the prophecie wes fulfilled even before the overthrow by the Romane Emperoure and so before that overthrowe wes it restored againe and afterwards also wer they scattered Bot that promise of restauration is not of the house of Judah bot of the people of Israel v. 14 and who these be we have a sufficient interpreter Act. 11.16 wher the Apostle James expones these wordes of the enlarging Christs kingdome by the calling of the gentiles which wes begun at that tyme by the preaching of the Apostle And Ro. Stephanus in his notes on this text of Amos sayth Almost all the Hebrewes doe consent that this is meant of the tyme of Messias and especially of the calling of the gentiles and by bodilie houses and benefites the prophet understandes spirituall and these who ar begotten unto this lively hope ar keeped most savely throgh faith unto salvation 1 Pet. 1.5 so that the gates of hell shal not prevail against them Mat. 16.18 Wheras it is asked Who dares affirme it Z●charias hes not spared to affirme it Luk. 1.68 saying Blissed be the Lord God of Israel for he hes visited and redeemed his people and hes raised up an horne of salvation in the house of David his servant as he spak by the mouth of his holy prophetes c. Dare any Millenarie contradict this testimonie And here for understanding this and such other prophecies I adde these undouted rules 1 The land of Canaan wes a type of the kingdom of Christ and so wes Ierusalem and Sion and because these wer types of this kingdome so glorious thinges wer spoken of them Ps 46.4.5 and 48.1.2 and 87.1.2.3.5 Which textes ar more savelye understood of Christs kingdome than of that earthly Ierusalem and Sion yea verie hardly can they be understood of them 2 As the priestes wer types of Christ in respect of his priestly office so wer the kinges of his kingly and therfor as the kinges wer anointed so Christ is called David Eze. 34.23 which is exponed Ioh. 10.11 and wes typifyed by Solomon Ps 45. And he is sayd to site on the throne of David and not of Nebuchadnezar or of any other because ●h●ir kingdomes wer cursed kingdomes and wer not established on richteousnesse and knowledge of the true God as Davids throne wes and for this cause when he is sayd to site on the throne of David it is not to be understood that he hade or shall have the same earthly throne of David bot that wh●ch wes typified so Mat. 2. he is called a Nazarite not that he did use their rites and customes for he drank wine and they did not bot because he wes typifyed by the Nazarite Samson for he slewe more by his death than by his lyf and wes severed from all sin and pollution 3 It is usual in the Scriptures to name the type and understand the thing signifyed by the type And therfor as it is sayd Heb. 8.2 Christ is a Minister of the sanctuarie and of the true Tabernacle that is of that which truely wes signified by the Tabernacle so he may be sayd the true David and his throne the true throne of David and his kingdom the true Jerusalem and the true Sion 4 As Christ is sayd to be the lambe of God slaine from the beginning of the world Revel 13.8 not only in the decrie of God bot by vertue and efficacie seing by vertue of his blood at that tyme to be shed wer Adam and Abel reconciled unto God and delivered from the power of Satan So Christs kingdome began then for in Christ Adam Abel and we ar one bodie and members