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	canaan_n	jacob_n	1,333	5	8.2386	4	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

that shall rise to reigne over the gentiles in him shall the gentiles trust Now wheras the Apostle expones his people to be the gentiles may they not be ashamed who will understand only the Iewes So that there is meaned the recoverie of Gods people or the gentiles from Assyria Egypt or whersoever they be Obi. It is sayd he shall assemble the outcastes of Israel and the dispersed of Iudah Ans The Gospell which is Christs standerd hes been preached unto them Iam. 1.1 and so their assembling is into the bosome of the Church Obi. 2. It is sayd The envy of Ephraim shall depart and the adversaries of Iudah shal be cutt off c. Ans The meaning is Wheras ther had been contentiones twixt the tribes one against another and both against the gentiles and gentiles against them both under Christ shal be an end of that malice 2 In the citation of this prophecie the fourteenth verse is omitted because they can not see how it can be verifyed of the peaceable kingdome which they imagine bot seing the wordes preceding and the wordes following conteene one and the same prophecie and these wordes in the midle part can not be exponed of that monarchie it is evident that no part of this prophecie can be understood of that monarchie bot the meaning is plaine if they be exponed of the Christian Church thus The Apostles did flee that is quickly preach unto other nationes and brought them in a short space unto the obedience of Christ not going in troupes from Province to Province bot at the same tyme they went one by one into several nationes 3. This verse being omitted the fifteenth verse is quoted and out of it they doe imagine that a way shal be made for the Iewes thorow the Sea and all floodes shal be dried up before them Bot if these wordes shal be exponed properly what kynd of miracle shall that bee shall the Jewes who ar scattered into all the corners of the earth have a drie passage thorow everie river and the Egyptian or Read Sea be destroyed Or is it not rather in a spiritual sense that the Lord will remove all impedimentes which may hinder the course of the gospell and he hes opened a way into that kingdome of heaven from which we wer exiled in Adam and spiritual Pharao is drowned or destroyed in the Read Sea or bloodie death of Christ and by a michtie wind of preaching the Lord hes made his power knowen everie wher even al 's sensibly as when he brought Israel out of Egypt Pag. 16 Such another prophecie is that of Ezek. 37.19.21 and 27 and Hos 1 10.11 In both which prophecies he Lord hes promised that the Iewes shall again live under one king only as they had done before the division of the tribes and that in their own land too which hes not been yet performed and therfor the tyme of these prophecies is yet to come Ans The lyke prophecie is lykwise exponed bot for further clearing of these ladde That of Ezek. 37 is exponed by Christ Ioh. 10.14.16 I am the good sheepherd and know my sheep and other sheep I have which ar not of this fold them also I must bring and they shall hear my voice and ther shal be one fold and one sheepherd Wher we see that Christ is the sheepherd and by consequence the king too unlesse they will understand the 24 v. of Ezek. 37 of two different persones and the people over whom he reigneth ar his sheep not only of the Iewes bot of another fold whom Christ bringeth into the same fold that is into the same Church 2 the same wordes speaking of Christ and calling him David and king and sheepherd shew that they must be spiritually understood 3 the 25 verse may be more easily understood in the spiritual then earthly sense to wit the land that I have given unto Iacob and they shall dwell therin for ever and my servant shal be their Prince for ever for that land wes not given unto Iacob nether doe the Millenaries say that the Iewes shall dwell for ever in Ierusalem bot for a 1000 yeers and then Christs kingdome shall cease Bot expone that one word land typically for the thing typifyed therby and all the other wordes goe currently even to the end of the chapter as we see the Apostle expones the 27 verse of the Corinthianes as a parte of these people 2 Cor. 6.16 Now seing certainly Christ is the king and sheepherd and the people ar the Iewes and gentiles who wer strangely divided bot now ar one Church by faith in Christ therfor the people of Israel and Ephraim who after the division wer alwyse idolatrous may wee l be exponed typically for the gentiles and so the union is easily understood which otherwyse verie hardly or scarcely can be conceived seing now throgh many ages Ephraimites ar not knowen in any part of the earth As for that text of Hosee it is exponed of the gentiles Rom. 9.25.26 and therfor the Prophet changeth the word Israel into Iezreel that is the seed of God signifying that the tyme wherin the Lord shall gather his seed or the faithfull in all nationes from the bondage of the devill shal be verie great and wonderfull unto all the world Pag. 17 Thogh this of Hosea be understood by some expositoures of the vocation of the gentiles yet doutles they ar much mistaken in this exposition Ans This is a quarel against the Apostle and now let all the world judge whither he or the Millenaries being contrarie shal be followed especially seing now we have found that our Saviour exponing the former prophecie of Ezekiel and the Apostle exponing this lyk prophecie of Hosee doe accorde harmoniously Inst How can that belong unto the gentiles which wes prophecied only of the Iewes as is declared by the prophets wife of whoredomes which he took of purpose to upbrayd the idole worship and spirituall whoredomes of the Israelites v. 2 and therfor when she conceived and bare him the second Sone God sayd Call his name Loammi for yee ar not my people and I will not be your God Ans It wes not prophecied of the Jewes only for it is plaine that Hosee speakes of the Israelites alsweell as of the Jewes and generally the Apostle speakes Rom. 10.12 ther is no difference between the Iew and the Greek for the same Lord over all is rich unto all that call upon him So that albeit the prophet wes sent personally unto the Israelites yet his wordes wer no lesse true and meaned of the gentiles who then wer not the people of God bot now throgh Christ ar the people of God for whosoever shall call upon the name of God shal be saved Inst 2 the place wher they wer told so wes their own land and therfor in that place it shal be sayd again unto them Yee ar the sones of the living God v. 10. Ans 1. wher it is sayd v.