Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	acknowledge_v	true_a	zion_n	22	3	10.7549	5	false

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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

is mount Sion and Psal 87. v. 2. The Lord loveth the gates of Sion more then all the dwellings of Jacob c how then could you say that these can very hardly be understood of the materiall Jerusalem on earth Certainely as they speake of no other Jerusalem so they are to be understood of no other place or thing but that And being prophecies they are not to be understood of it as it was then in the time of Davids reigne but as it should be in the time of Christ's raigne The Second rule As the Priests were types of Christ in respect of his Priestly-office so were the Kings of his Kingly office and therefore as the Kings were anointed so Christ is called David Ezek. 34.23 which is exponed Ioh. 10.11 and typified by Solomon Psal 45. And he is said to s●● on the Throne of David not of Nebuchadnezzar or any other because their kingdoms were cursed kingdomes and were not established on righteousnesse and knowledge of the true God as David's Throne was and for this cause when he is said to sit on the Throne of David it is not to be understood that he had or shall have the same earthly Throne of David but that which was typified so Mat. 2. he is called a Nazarite not that he did use their rites and customes for he dranke wine and they did not but because he was typified by the Nazarite Samson for he slew more by his death then by his life and was severed from all sin and pollution Answer The anointing of Kings Priests and Prophets was a type of Christ's anointing and not of his being called David Which name was given him by God because he was to be borne of the seed of David to whom he was promised And it is because he is the Sonne of David and not of Nebuchadnezzar or any other heathen Prince that he is to sit on David's Throne And that by his sitting on David's Throne is meant his government of that people which David governed it is evident for what need was there that God should binde him selfe with an oath to David Acts 2 verse 30. that he would set Christ upon Davids Throne if he meant onely that he would set him upon his owne Throne Or why may wee not say also that where it is foretold that Christ should be the Sonne of David it is meant onely that he should be the Sonne of God as well as say that where it is foretold that he should sit on Davids Throne it is meant onely that he should sit on God's Throne And it is as strange a mistake as any of the rest to quote the 2. chap. of Mat. to prove that Christ was called a Nazarite because he was typified by the Nazorite Samson for the text saith plainly that it was because he dwelt with his Father Joseph in the city of Nazareth And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the Prophets He shal be called a Nazarite verse 23. And lastly that Christ saved many both in his life and death the Gospel cloth aboundantly declare but that he slew many is a tradition I dare say never till now heard of amongst Christians And of such rules as this you might have set downe as many as there are severall types in the Scripture The third rule It is usuall in the Scriptures to name the type and understand the thing signified by the type And therefore as it is said Heb. 6.2 Christ is the Minister of the Sanctuary and of the true Tabernacle that is of that which truly was signified by the Tabernacle so he may be said the true David and his Throne the true Throne of David and his Kingdom the true Jerusalem and the true Sion Answer We acknowledge that in the Scriptures the signe is sometimes taken for the thing signified and the thing signified some times for the signe But yet we know too that such figurative expressions are easily discerned from those which are plainly and properly delivered And therefore we cannot acknowledge that the Throne of David and Jerusalem or Sion are figuratively to be understood of the Throne of God and of Heaven or of the Church seeing the Spirit of God doth no where intimate unto us such a sense of them but alwaies the contrary The fourth rule As Christ is said to be the Lambe of God slaine from the beginning of the world Rev. 13.8 not only in the decree of God but by vertue and efficacy seeing by vertue of his blood at that time to be shed were Adam and Abel reconeiled unto God and delivered from the power of Satan So Christ's Kingdom began then for in Christ Adam Abel and we are one body and members of the same Kingdom howbeit in extent and largenesse it did most flourish and appeare since the Incarnation in which respect it is said to begin at or after his incarnation Answer It is true that the Gospel of Christ which he calls the Kingdom of God Mat. 21. verse 43. began in Adam to whom it was first preacht and by whom it was first embraced but it is not true that it did flourish more at Christ's incarnation then it did when all the Tribes were in the land together and undivided as in the times of Samuel David and Solomon Nor that it did begin againe when after Christ's ascension it was spread amongst the Gentiles for that was onely a translating of it from the Jewes to the Gentiles as our Saviour witnesseth Mat. 21. verse 43. The Kingdom of God shal be taken from you and given to a Nation bringing forth the fruites thereof And therefore this is your bare affirmation not onely besides but against the expresse word of God The fifth rule The promise made to Abraham Gen. 13.16 I will make thy seed as the dust of the earth and chap. 15.5 looke towards Heaven and tell the number of the starres if thou be able to number them and so shall thy seed be These promises I say are not to be understood of the children of Abraham according to the flesh but as they are exponed Rom. 4.15 not of that onely which is of the Law but of them who are of the faith of Abraham which is the Father of us all as it is written I have made thee a Father of many Nations And Gal. 3.28 There is neither Jew nor Greele neither bond nor free neither male nor female for ye are all one in Christ Jesus and if ye be Christ's then are ye Abraham's seed and heires according to the promise And therfore the promises made unto the children of Abraham Isaac and Jacob are not to be restricted unto the Jewes according to the flesh a● the Jewes and Millenaries expone all these promises but of the faithfull And hither belongeth that distinction of the Jewes Rom. 2.28 He is not a Jew who is one outwardly neither is that circumcision which is outward in the flesh but

ISRAELS 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 next appearing Whereunto are annexed the Authors Reasons for the literall and proper sense of the plagues contain'd under the Trumpets and Vialls To the Law and to the Testimony if they speake not according to this word it is because there is no light in them Isaiah 8. v. 20. LONDON Printed by Matthew Simmons and are to be sold by George VVhittington at the blew Anchor neere the Royall-Exchange 1646. ISAIAH 49. v. 13. c. SIng O Heaven and be joyfull O earth and breake forth into singing O mountaines for God hath comforted his people and will have mercy upon his afflicted But Sion said The Lord hath forsaken mee and my Lord hath forgotten me Can a woman forget her sucking child that she should not have compassion on the Sonne of her wombe yea they may forget yet will not I forget thee Behold I have graven thee upon the palmes of my hands thy walls are continually before me Thy children shall make haste thy destroyers and they that made thee waste shall goe forth of thee Lift up thine eyes round about and behold all these gather themselves together and come to thee as I live saith the Lord thou shalt surely cloth thee with them all as with an ornament and bind them on thee sa a Bride doth For thy waste and thy desolate places and the Land of thy destruction shall even now be too narrow by reason of the Inhabitants and they that swallowed thee up shall be farre away The children which thou shalt have after thou hast lost the other shall say againe in thine eares The place is too straight for mee give place to me that I may dwell Then shalt thou say in thine heart Who hath begotten me these seeing I have lost my children and am desolate a captive and removing to and fro and who hath brought up these Behold I was left alone these where had they been c. ROM 11. VER 28. c. As concerning the Gospel they are enemies for your sake but as touching the election they are beloved for the Fathers sake For the gifts and calling of God are without repentance For as ye in times past have not believed God yet have now obtained mercy through their unbeliefe Even so have these also now not believed that through your mercy they also may obtaine mercy For God hath concluded them all in unbeliefe that he might have mercy upon all TO THE READER Courteous Reader THere are two main obstacles which debarre men from the apprehension of Gods word the one a strange language the other a strange interpretation The first is proper to Papists the other is common to Protestants and Papists and is indeed the more dangerous seeing an unknowne tongue doth onely hide the truth from the unlearned and so may somewhat easily be avoyded but a false interpretation doth equally deprive both the wise and the simple of it and so causeth the blind to leade the blinde For whatsoever text of Scripture is expounded any otherwise then God meant by it it is according to its interpretation the word of man and not of God and consequently in adhering to such interpretations we believe not what God saith but what man doth make him say Now of Scriptures that are misunderstood some are so difficult that it is not possible to give a peremptory interpretation of them of which sort are some passages in Daniel in the Revelation and here and there in other parts of the Scripture and in these we should either confesse our ignorance or deliver our thoughts as evidences only of our desire to attaine to the perfect knowledge of Gods word Others againe are so plaine that every common and ordinary understanding if left to it selfe cannot choose but take them in their true sense and not in that which is thrust upon them by a false glosse And of these some have been a long time controverted and others have as long past unsuspected amongst which are the many Prophecies which God hath reveal'd touching the future restauration of the Jewes and the personall reigne of our Lord Jesus Christ on earth And surely whatsoever was the ground of the misinterpretation of these Prophecies at the first whether an hatred of the Jewes whom alone in their proper sense they doe concerne or some sinister and selfe-respects whatsoever I say was the ground of it at the first the continuance of it hath been occasioned by the inconsiderancie of the ungrounded application of the words Jew and Israelite indifferently to the Jewes and Gentiles and of the words Israel Sion and Jerusalem to the Church of the Gentiles when as there is not one text in all the Scripture wherein a Gentile is cal'd a Jew or an Israelite or wherein the Church of the Gentiles is cal'd Israel Sion or Jerusalem Those texts Rom. 2. ver 28. and 29. and chap. 9. ver 6. and 7. are both by Piscator and Pareus understood of the Jewes only And these words Gal. 6. ver 16. upon the Israel of God are both by the ordinary and interlineary glosses understood likewise of the Jewes onely so that it is as if the Apostle had said And as many as walke according to this rule peace be on those Gentiles and mercy and peace and mercy on those Jewes And surely if that text be not thus distinctly understood of the faithfull Jewes and Gentiles there will either be a tautologie in the words or else the last words must be understood of the Israel in blindnesse to whom the Apostle doth here also wish mercy according to that which he saith of them Rom. 10. ver 1. That his hearts desire and prayer to God for Israel was that they might be saved And that the Tribes of the children of Israel Rev. 7. ver 4. are properly to be understood Ribera and others acknowledge and Pareus though he enclines to an allegorical interpretation of them in his commentaries on the Revelation yet in his explication of the 18. doubt of the 11. chap. to the Rom. he thus resolutely determines against it Quod Oraculum ad literam de conversione Judaeorum planè intelligendum videtur quoniam Israelitae signati in frontibus ibi disertè discernuntú● a signatis gentibus populis linguis reliquis ver 9. Which Prophecie saith he doth plainely seeme to

approved schooles who have all confessed the same truth that I speake for and stucke to that proper interpretation of these scriptures which I follow For not to speake of the primitive Christians or of many of the Fathers after them there have been many approved men for learning in these latter t●nes that have been witnesses of this truth amongst whom are Brightman Alstedius Wendelinus and Mede whom you your selfe pag. 14. commend for a renowned Author although you shake off his choisest proofes as easily as Sampson shooke off the Philistins cords and breake through his strongest arguments as forcibly as Sampson did through the gates of Azzah which he carried away in a triumphing manner such wonders doe you worke by your canonicall or rather carelesse arguing And yet for all this you must give me leave to make so bold with you againe as to tell you That as the plainesse of this text in hand and of the fore-cited scriptures doth compell us to acknowledge the proper sense of them so I trust both the love of the truth the feare of God and a desire to keepe a good conscience will ever constraine us to sticke to it For it is manifest by your taunting termes that you could finde neither scripture contradicting nor necessity forbidding the proper sense of our Saviours words for the confirmation whereof this rule is here alledged Israel's Redemption For besides that there is little analogy and resemblance betwixt a perpetuall l Rev. 22.3 praising and worshipping of God and the businesse of a politicke government here spoken of besides this I say we are already informed that though our Saviour be now in heaven yet he sits not there in his owne Throne and consequently is not yet in the Kingdome which the Father hath appointed him Mr. Petrie's Answer What impudence is here Doth not David say Psal 16 11. In thy presence is the fulnesse of joy at thy right hand are pleasures for evermore and Psal 17.15 I shall be satisfied when I wake with thy likenesse and Psal 36.8 They shall be abundantly sitis fied with the fulnesse of thy bouse and thou shalt make them drinke of the river of thy pleasures These and many more are spoken of the joyes in heaven by resemblance with earthly Kigndomes and we have already shewed that he bath been misinformed or misinformeth of another Throne and another Kingdome Reply Here you startle the Reader with a very foule exclamation but an evill tongue as it doth not become you so it will nothing benefit you Yea it deepely staines you innocency before God very much impaires your reputation amongst men especially upright men and sets up your wounded conscience as an irreconcileable Judge against you Looke into the Epistle of Saint James chap. 3. ver 6. and you may see both the abominable off spring and originall of it So is the tongue saith he amongst the members that it defileth the whole body and settethou fire the course of nature and it is set on fire of hell That therefore it may not burne hereafter in those flames from whence it is now too much inflamed thinke seriously on this passage and from henceforth give better language to others though your enemies then you have done to me for telling you the truth Now as for your answer I con●sse these texts to be Davids words and that there are some metaphoricall phrases in them But I deny that they have any resemblance with the civill affaires of an earthly Kingdome or that there is any comparison to be made betwixt them and our Saviours saying Luke 22.28 so that the impudence you speake of may well recoile on your selfe For the text Psal 16.11 shews onely that the fulnesse of alljoy and delight is in the enjoyment of the sight of God and to be at the right hand of God doth betoken the highest place of honour and glory in heaven which is proper to our Saviour who is said to sit at the right hand of God in allusion to a custome amongst men who are wont to set those whom they will most honour whom they most delight in at their right hands And that Text Psa 17.8 shews that David after the resurrection when he shall have a glorified body as Christ now hath shall be perfectly happy shall be as he would be For these words to awake after thy likenesse are all one with those of Saint Paul in 1 Cor. 15. 42 43 44. To rise in incorruption in glory in power to rise with a spirituall body For if we have been planted together in the likenesse of Christs death we shall be also in the likenesse of his resurrection saith the same Apostle Rom. 6.5 and because we are laid into our graves as one that lies downe in his bed to sleepe and shall be raised out of them as one that riseth out of his bed from sleepe therefore it is that the Prophet useth awake in stead of arise And the text Psal 36.8 is referred by Musculus to Gods bountifull provision in this life for all men indifferently and by Calvine better as well to the outward and temporall as to the spirituall and eternall benefits of God towards the faithfull his words are Some restraine it to spirituall graces but unto mee it seemeth a more likelyhood that under it are comprehended all Gods benefits that pertaine as well to the use of this present life as to the eternall heavenly blessednesse And so refers it as well to joyes on earth as to joyes in heaven And happily seeing the Prophet makes mention here of the house of God it is best understood of the great comfort which men shall receive through Gods loving kindnesse towards them in the time of our Saviours Kingdome on earth when Jerusalem and the Temple of the Lord shall again be rebuilt and all Nations shall flow unto it as it is Isai 2.2 or as it is Zech. 14.16 shall goe up from yeare to yeare to worshippe the King the Lord of Hosts and to keepe the feast of Tabernacles When I say in the mountaine of the Lords house in the restored Jerusalem the Lord of Hosts shall make unto all people a feast of fat things a feast of wines on the lees of fat things full of marrow of wines on the lees well refined And shall destroy the face of the covering cast over all people and the vaile that is spread over all Nations Isai 25.6 c. And besides every understanding man knowes that to drinke of the river of thy pleasures is a metaphoricall expression seeing pleasures are not the nourishment of the body and so properly and corporally dranke of but belonging to the soule to which they are as comfortable as sweete and wholesome waters to a thirsty body But to drinke wine to eate the Passeover to eate and drinke at our Saviours table to eate bread in the Kingdome of God to sit on seates and judge the twelve Tribes of Israel are all proper expressions and so

be called in question by most expositour● Yea if we should say that no more is plainely delivered in the scriptures but that which is not controverted by any what a small ●●●ance of scripture should we acknowledge for plaine scripture And doubtlesse you your selfe will say that most of the texts controverted betwixt Protestants and Papists and betwixt orthodoxe and hereticall Protestants are plaine texts for difference in opinion for the most part proceedes not so much from the obscurity of the text as from the obstinacy of such who either out of prejudice or selfe-conceit or for self-ends wrest it from the scope and purpose of the Holy Ghost to countenance their private and perverse fancies And whereas you say That Christians have given better warrants of their expositions then Millenaries are able to doe The reader may well guesse at the soundnesse of these words by the state of your charity For as without any warrant you exclude all Millenaries from the communion of Christians so the truth is that we justifie our expositions either by other scriptures or by the coherence of the precedent and subsequent verses or by the plainnesse of the texts themselves which are undoubtedly the best warrants whereas you without any necessity enforcing thereto do straine the words of the text from their proper mean●ng and so doe impose upon them a sense not minded by the Spirit of God not warranted by other scriptures and whereof they are scarcely yea in many places not at all capable as your answers doe sufficiently testifie against you Israel's Redemption Which vision as it is the next to that of the battell wherein the Beast and false Prophet are taken so doubtlesse it shall not till then receive its accomplishment for seeing Antichrist is but the devills instrument we cannot imagine that his power shall out-last the devills liberty especially if we consider that while Satan is in hold there shall be a generall peace over the world as the u Isai 2.4 Mich. 4.3 Prophets say expressely and as is here implyed in that as soone as he is loosed againe * Rev. 20.7.8 presently he shall gather all the rest of the world to fight against the Saints But their malicious attempt shall finde no better successe then that of the Beast the false Prophet and the Kings of the earth their predecessours had done at the beginning of the 1000 yeers For fire shall come downe from God out of heaven Ver. 9. and devoure them Mr. Petrie's Answer This vision is ne●●● that battell in order of writing but it follows not that it shall not beginne to be accomplished till the former vision be fully accomplished for albeit Antichrist be the devills instrument it may be understood as histories doe verifie that his power may be in the time of Satans imprisonment that is while Satan is not permitted to rage and persecute openly as he did in the dayes of the heathenish Emperours in the meane time Antichrist may sit in the Church of God and deceive the world with lies and fained miracles so that even when peace is in the world from warres there be not peace from the children within as Bernard complaines in his time in Cantic ser 33. and when he hath deceived the greatest part of the world except some few persons in comparison of them who are deceived then Satan may stirre up Antichrist to wage warre against the disclosers of his deceits as he did against the Albigenses and Tolosani about the yeare 1220. and against the Bohemians about the yeare 1420. in the dayes of the Emperours Sigismund Albert and others and so the malicious attempt of Satan may have the same successe with that of the Beast I say not the like but the same both in place time and number Reply That the binding up of Satan and the thousand yeares reigne of the Saints were to contemporate you doe not deny but that the binding up of Satan is to succed the destruction of the beast and false prophet as well in the execution thereof as it doth in the order of its revelation it doth not follow you say and yet you bring no reason against it whereas we have these unanswerable evidences in the Text for it First that upon the binding up of Satan a thousand yeares peace is to follow in the world and secondly that throughout this time Satan is to be withheld from deceiving the Nations neither of which was ever yet accomplished For when was there amongst men such a time of rest from warre as this or any time at all of immunity from Satans temptations Whereas therefore you understand by Satans imprisonment no more then his restraint from raging and persecuting openly it is flat against the Text which saith that when Satan is shut up he shall not deceive the Nations and not that he shall not stirre them up to open persecution which is but a particular effect of his deceiving of them And besides may not a secret persecution be farre worse then an open And is not a power to deceive Christians by lies and fained miracles more obnoxious to the Church of God then both these What comfort then could this prophecy afford the faithfull if notwithstanding Satans imprisonment Antichrist should still prevaile so much amongst men Or what new thing had been here revealed unto Saint John if no more but this had been meant by the binding up of Satan But indeed when Satan shall be cast into the bottomlesse pit and a seale set upon him he shall be debarred not onely from tempting but from walking up and downe amongst men and therefore it is no better then meere non-sence to say that when Satan is bound up and withheld from deceiving man he may yet have an instrument sitting in the Church of God deceiving the world c. For can any man be an instrument to Satan when Satan himselfe shall neither have power to deceive him nor liberty to come neare him Thus then your conceit of Antichrists existence and continuance in the Church after Satans imprisonment and restraint doth plainely crosse not onely the order of this Revelation but the evidence of the Text. And your historicall narration holds no correspondence with this propheticall history of Saint John ISRAELS Redemption CHAP. IV. The chiefe doubts Answered NOw against this which hath been said touching our Saviours Kingdome his owne words i● the 18 of Saint John ver 36. may be objected For there he saith plainely My Kingdome is not of this world and in Matth. 25.31 he saith When the Sonne of man shall come in his glory and all the holy Angels with him then shall he sit upon the Throne of his glory And before him shall be gathered all Nations and he shall separate them one from another as a shepheard divideth the sheepe from the goates With which agreeth that of Saint Peter in his 2 Epist ch 3. ver 7. But the heavens and earth which are now by the same word