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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

for Mr. Maton thinkes that Christ shall continue visible King of this Kingdome and Mr. Archer thinkes that Christ shall restore the Kingdome unto the Jewes and returne into the Heavens till the thousand yeares be whered and in the meane time the Jewes shall be Kings Till these into questions be decided we might supersede and neverthelesse let us heare what they can say for a temporary Kingdome of Christ whether o●er Jewes and Gentiles Reply The temporary Kingdome of the Jewes hath been already demonstrated by such evident Scriptures and unanswerable Arguments from them as you durst not to examine and it is now praised be God for his good leave and assistance delivered also from that darknesse which your deluding allegories and farre setcht interpretations doe draw over it and thereby set free from that disgrace and contempt which you strive so much to bring is into amongst the Gentiles And our next taske is to discover the like fraudulent dealing in your Answers to those texts and reasons by which wee have prov'd that our Saviour who shall restore this Kingdome shall also reigne over it on earth And first that the Reader may not take distaste at us before he heare us you tell him here that these sew Millenaries agree not concerning the person of their King for Mr. Maton thinks that Christ shall continue visible King of this Kingdome and Mr. Archer thinkes that Christ shall restore the Kingdome unto the Jewes and returne unto the Heavens Herein indeed wee agree not and as I heartily wish that all Christians did so rightly understand the word of God that there might be no difference at all amongst them so seeing offences must needs come and that there must be heresies and divisions amongst us that they which are approved may be made manifest 1 Cor. 11. ver 18 19. I had rather differ from any man in opinion then for any by respect to depart from one jot or title of the truth which is either plainely reveal'd in the Scripture or may be gathered from it by infallible consequence And sure I am that as wee find often mention of our Saviours comming againe so Job tells us chap. 19. ver 25. that his Redeemer shall stand at the latter day upon the earth to wit at the day of his next appearing and the Saints resurrection as these words immediately following doe declare And though after my skinne wormes destroy this body yet in my flesh shall I see God c. And St. Luke ch 1. v. 31 records that the Lord shall give unto him the Throne of his Father David and Jer. chap. 23. ver 5. that he shall reigne and prosper and shall execute Judgement and Justice in the earth and so say Isaiah and Zechary yea and we conceive it to be for this reason especially that Judea is cal'd the Land of Immanuel Isaiah 8. ver 8. and we reade not of his departure from the earth againe untill the earth it selfe shall passe away at the last resurrection Yea unlesse our Saviour should as well reigne over the Jewes as restore their Kingdome to them wee cannot conceive why he should descend before the universall Judgement seeing he can as well restore the Kingdome of the Jewes in Heaven where he is as if he should descend unto the earth to doe it But yet your collection from this difference to wit that ●till these two Questions be decided you may superside is a very dangerous Doctrine For though superside be a very fine word yet as you use is it hath a very soule consequence for you would have the Reader conceive that there is no truth in the subject wee treat of because there is some difference betwixt us in the stating of it whereas indeed all truth is made the more firme and manifest by difference else what shall wee say of our Religion there being scarce any one head or Article in Divinity about which there hath not been or is not now some difference or other amongst Christians if then wee must superside from if wee must let passe if wee must have nothing to doe with those things in which there is not a full agreement amongst us we must omit the use of the Lords Supper because Papists differ from Lutherans and Calvinists from both about the presence of Christ in the Sacrament Wee must not beleeve our election or Justification because Divines doe differ about the materiall and formall canses of the one and the moving and meriting causes of the other and because there is a difference betwixt you and us about the manner and place of our Saviours Kingdome we must not believe that he hath any Kingdome yea we must quite cast off the worship of God because we cannot agree about the forme of it some being for a set forme and others against it some againe for premeditated and others for extemporary prayers And thus to make one truth odious you stick not to make a shipwrack of the faith even at once to destroy our whole Christian practise and beliefe so contrary is your advice to that of the Apostle in the 1 Thess chap. 5. ver 21. Prove all things hold fast that which is good Now for conclusion of this first part I will adde Mr. Brightmans words touching the 7. and 8. ver of the 66. chap. of Isaiah and the 3. ver of the 110. Psal Many such places of Scripture saith he might he brought to this purpose he meaneth to shew the generall conversion of the Jewes and perhaps it would be profitable to bring them at least for this end that our Writers might have occasion thereby given them to consider more diligently of these places from the right interpretation whereof I feare mee that we wander when as we make them to speake of things that he past whereas they doe fore-tell of things yet to come In his Revel of the Apoc. chap. 19. on the 8 and 9. verses pag. 791. and his words on the 11. ver of the 6. chap. of the Cant. Time saith he will teach many things to be in the Prophets which we commonly interpret as though they were past whose event is yet to come and especially as it seemeth to mee in the calling of the Jewes which verily little confidered of ours hath darkned I will not say perverted the proper and naturall meaning of the Prophets in many places 1 COR. 4. v. 8. c. NOw yee are full now ye are rich ye have reigned as Kings without us and I would ●o God yee did reigne that we also might reigne with you For I thinke that God hath set forth us the Apostles last ●s it were men appointed to death for we are made a spectacle unto the world and to Angels and to men We are fooles for Christs sake but yee are wise in Christ we are weake but yee are strong ye are honourable but wee are despised Even unto this present houre we both hunger and thirst and are naked and are buffeted and have

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

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

delivered then all this is in the texts which we have brought and can bring for it And therefore we both have and can prove by scripture even expresse scripture that the restored Ierusalem shall be the place of Christs Throne although it be beyond our power to make you acknowledge that we can and have proved it it being the p●culiar act of the Spirit of God to doe this of that Spirit I say whose apparent testimonies you so presumptuously resist and so lightly esteeme ISRAELS REDEMPTION CHAP. III. That the Kingdome of Israel and the thousand yeares reigne of the Saints shall concurre ANd thus even one prophecy of Zech. doth clearely unfold all that we averre touching our present subject to wit That our Saviour shall reigne on earth and in Jerusalem For as it tels us That the Lord shall be King over all the earth that in that day there shall be one Lord and his name one So it saith too that at the very instant of our Saviours descending All the Land shall by an earthquake be turned as a plaine from Geba to Rimmon south of Jerusalem and it shall be lifted up and inhabited in her place from Benjamins gate unto the place of the first gate unto the corner gate and from the tower of Hananiel unto the Kings wine-presses c. Moreover another notable content of this prophecy is That when our Saviour comes to reigne over all the earth he comes not alone but brings all the Saints with him Mr. Petrie's Answer We see neither that be shall come to reigne after that manner over all the earth neither that he shall bring all his Saints with him and for this last point be alledges no text of scripture but will have it to be taken on his bare word which we refuse to doe We reade that when be shall come to judge he shall bring all the holy Angels with him Matth. 25.31 and all Nations shall be gathered before him and that be shall send his Angels to gather the elect from the foure winds but that they shall come with him into an earthly Monarchy we finde no where And neverthelesse as if it were unquestionable he addeth Reply Unlesse you had made a covenant with your tongue to deny every thing that we prove you could not have said That we alledge no text of scripture which shewes that Christ shall bring all the Saints with him For what is the meaning of these words Zech. 14.5 And the Lord my God shall come and all the Saints with thee Or what meanes Saint Paul when he saith 1 Cor. 15.23 Afterward they that are Christs at his comming doth he not meane that all the Saints departed shall then rise and can they rise in their bodies at Christs comming and yet not come then from heaven to be reunited to their bodies These t●xts we have alledged in expr●sse termes and do you take them for canonicall or apocrypha if for canonicall then surely your foresaid report of us is apocrypha And yet this is not all that we have to say touching this point for as you read Matth. 25.31 That Christ shall bring all the holy Angels with him so you may read too in 1 Thes 3.13 these words At the comming of our Lord Jesus with all the Saints And chap. 4.14 Them also that sleepe in Jesus will God bring with him And Jude ver 14. out of the prophecy of Enoch Behold the Lord commeth with ten thousands of his Saints And therefore that Christ shall bring all the Saints with him is not our bare word but the plaine word of God And so it is too that they shall come to reigne with him on earth as we have already proved and the texts following doe further declare And besides how can you choose but beleeve that Christ shall bring all the Saints with him though there were no expresse scripture for it seeing you bele●ve that all the dead shall rise at the same time surely you must either deny this or grant that Israel's Redemption Which words as they doe establish the literall sense of the r Luke 14.14 ch 20.35 36. Ioh. 6.39.40.44 54. Phil. 3.11 1 Thess 3.13 ch 4.14 c. Ezek. 37.12.13 fi●st resurrection mentioned in the 20 chap. of Rev. So they make the Kingdome of Israel and the 1000 yeares reigne of the Sain●s there spoken of to synchronize and meete together for why shall the Saints come with him but because they have a share in his Kingdome and are to be his assistants in it as he told the Disciples Luke 22.28 Mr. Petrie's Answer The first resurrection of bodies imports a second resurrection and so either these who rise shall dye againe and rise againe at the second resurrection or they who shall rise at the first shall not dye at all and others shall rise againe at the second resurrection This Authour makes it no where manifest which of these two be holdeth and Mr. Archer holdeth the first opinion but neither of them hath any warrant from Scripture and the testimonies that are cited here on the margine shew that there shall not be such a resurrection of the righteous for it is said Luke 20.35 They who shall be accounted worthy to obtaine that world and the resurrection from the dead neither marry nor are given in marriage neither can they dye any more for they are equall unto the Angels being the children of the resurrection If they can dye no more and be equall unto the Angels then they shall not rise at a second resurrection neither shall they live an earthly life which in the best degree is inferiour unto the life of the Angels John 6.39 This is the Fathers will that of all that he hath given me I should lose nothing but should raise it up at the last day and ver 44. No man can come unto me except the Father who hath sent me draw him and I will raise him at the last day If the last day be the day of the generall judgement as certainely it is even supponing the temporall Monarchy for a 1000 yeares and the elect sh●ll not be raised till the last day as these words imply then there shall not be a first and second resurrection unlesse the second resurrection be after the last day and consequently there not being a resurrection of the children of God till the last day the first resurrection mentioned Rev. 20. cannot be understood of the bodies but rather arising from sinne whereof mention is made Ephes 5.14 and Col. 3.1 He cites also Phil. 3.11 If by any meanes I might attaine unto the resurrection of the dead These words name the dead generally and make nothing for a first and second resurrection but ver 20. it is said Our conversation or freedome is in heaven whence also we look for the Saviour who shall change our vile body that it may be like unto his glorious body If the freedome POLITEVMA of the godly be in heaven then they expect not a