Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	particular_a	visible_a	1,913	5	9.1200	5	false

Text snippets containing the quad

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

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

To the thinking of any judicious Reader the words of the same verse may lead us unto another interpretation for he is speaking there not of the doings of the Jews but of their enemies whom he calleth daughter of troups and he shews what these enemies shall do they shall gather themselves in troups and lay siege against us saith the Prophet that is the Jews and they shall smite the Judge of Israel upon the cheek which is a proverbiall phrase as Psal 3.8 and signifieth to intreat shamefully Now seeing the Prophet speaks there of the enemies laying siege against the Jews and smiting their Judge these words cannot be understood of the smiting of Christ albeit it be true that the Jews did smite him In the second ver be comforts the Jews against the fear of that calamity with a promise of a more powerfull Ruler Then by her that travaileth ver 3. the same Prophet gives us to understand another thing then the calling of the Gentiles Ch 4.10 Be in pain and labour to bring forth O daughter of Zion like a woman in travail And who may not think that the same Prophet repeating the same words in the same prophecy understandeth the same persons that is the Jews and not the Gentiles unlesse we understand the daughter of Zim spiritually And therefore this Exposition not agreeing with the text all that follows upon it hath no ground in the text It is said v. 3. Then the remnant of his brethren shall return unto the children of Israel here the children of Israel are distinguished from his brethren and the brethren are said to return which is a plain interpretation that the Prophet speaks not there of the Jewish Monarchy but that the Gentiles shall adjoyn themselves unto the Church of God as they be called the brethren of Christ Hebr. 2.11 12. Reply Did you not say but now that every ground of faith is reveal'd more clearly in the New Testament then in the Old and did you not speak it to make the Reader beleeve that there can be no evident Scripture in the Prophets to prove the Jewish Monarchy because as you say and would have him conceive there is no clear text for it in the writings of the Apostles And why then did you onely name the verses of this prophecy as if you had been afraid to utter the text it self Certainly it was no otherwise For you took the word therefore in the 3. ver to be like the bad herbe in the Prophets pottage which spoiled the taste of all the rest and so omitt●● the rehearsing of the text partly that the Reader might take no notice of your letting of it slip in your Comment the independency whereof this therefore would have discovered and partly that he might not see the coherence of mine But let 's compare our paraphrases together Now gather thy self together and make thy best resistance O populous Nation for the Lord will certainly bring a siege against thee because of thy contumelious behaviour towards the Judge of Israel even the great Ruler that Bethleem Ephratah shall bring forth unto thee whom thy children shall smite and deliver up unto death and for this offence will the Lord give them up both to captivity and infidelity untill the Church of those Gentiles which during the time of thy blindnesse shall be taken into thy roome hath brought forth all her children and then again shall the remaining Israelites return both unto the faith and inheritance of the ancient Israelites Thus I and You as followeth Gather your selves together ye numerous enemies of the Jews and lay siege against them and smite and abuse their Rulers but yet O ye Jews be of good comfort and regard not this calansity which is coming on you for you shall have a more powerfull Ruler then ever you had born in Bethleem Ephrata and therefore you shall be given into the enemies hand and carried away captives into Babylon there to remain untill the daughter of Zion who shall be in pain and labour to bring forth like a woman in travail shall be delivered there of them whom the Lord shall redeem from the hand of their enemies and bring into their own land And then shall the Gentiles adjoyn themselves to the Jews and both shall become one Church And now good Reader utrum horum mavis accipe either follow me in a smooth and plain way wherein no truth here foretold and since accomplisht or to be accomplisht is crost or conceal'd Or else follow Mr. Petrie who leads thee athwart so many rubs and stumbling blocks For first he gives thee a therefore without a wherfore a punishment without the intimation of any transgression And secondly he makes the Jews that were to be given up and She that travaileth in the time of their giving up to be one people which is so unlikely that his comparing of this phrase with that which is spoken in the 4. Ch v. 10. will not prove it For although they be the words of the same Prophet yet they are not in the same particular prophecy and therefore not fit to interpret each other unlesse there were withall some other circumstance to confirm it Neither is it likely that the travailing where it is said of the daughter of Zion expresly be in pain and labour to bring forth like a woman in travail is meant of such a travailing as that is meant of where no such pains are spoken of And thirdly he affirms against the plain history of Gods Word that upon the coming back of the Jews from Babylon the Gentiles were called to the faith of Christ for of them he understands the remnant of his brethren Whose return was immediately to succeed the time of her that was to travail which he applyes to Zions travailing in Babylon And lastly by interpreting the remnant of his brethren of the converted Gentiles shews his willingnesse to take away all future hope of the National conversion of the Jews Whereas the remnant of his brethren here being the same with the remnant of Jacob in the 5. and 8. ver and with the remnant of Israel Ch 2. v. 12. is meant onely of the elect Israelites that should be converted to the Christian faith after the conversion of the surrogated Gentiles as Christ himself Matth. 24. v. 22. and St. Paul R●m 9. v. 27. and Ch. 11. v. 28. do expound it And consequently by her that travaileth here cannot be meant the daughter of Zions travailing in Babylon to which the Jews return from that captivity did put an end Neither will it follow as Mr. Petrie would have it that by the remnant of his brethren here are meant the Gentiles because they are distinguished from the children of Israel for how are they distinguished Surely not in respect of their stock and naturall descent which would indeed have shew'd them to have been a different people had they been thus distinguished but onely in respect of the distinct times of their calling

been hitherto joyn'd to this Church And further though it be not said expressely here that the children of Israel shall returne into their Land yet other parallel Prophecies doe shew that the word returne doth imply this and so doe some of the contents of this Prophecie For whereas it is said they shall be many dayes without a King it is to be understood that after the end of these dayes they shall againe have a King to wit one to reigne over them in a temporall Monarchy as before they had when David did reigne over them for such a King it is that the Prophet saith they shall be without and he saith not that they shall be without him alwayes but many dayes and therefore after the expiring of these dayes they shall againe enjoy such a King and consequently they shall againe become a Kingdome on Earth too As for the other part of the Dilemma you had nothing at all to say to it and therefore you fight with your owne fancies onely first in saying ●hat Christ came not till the Scepter was departed from Judah which though it is not easily to be maintain'd I have neither affirmed nor denyed but onely urg'd the Prophecie of Jacob to shew that the Scepter could not depart from Judah till Christs comming for whether it was to depart immediately before or shortly after it is not materiall in this Argument and consequently that if this Prophecie were to be understood of the two Tribes the punishment in abiding many dayes without a King and without a sacrifice c. could not be fulfill'd on them till their Captivitie under the Romans at the destruction of their City from whence also it will follow that their returne here foretold must needs be as yet to come And secondly in saying that the latter dayes are not to be refer'd unto the 4. v. as if the Israelites should abide many dayes without a King and sacrifice in the latter dayes and then returne but unto the 5. v. in the end whereof they are For I never thought that the latter dayes did comprehend the many dayes spoken of in the 4. v. but I know that they doe shew what a long continuance and space of time the many dayes doe imply for 't is not before but afterward that is at the end of the many dayes that the latter dayes doe begin in which the contents of the latter part of the Prophecie are to be fulfill'd as the contents of the first part of the Prophecie are in the many dayes And as I have already prov'd these latter dayes not to be begun so you your selfe seeme to confesse as much saying and so in the latter dayes they shall returne and seeke the Lord their God and Christ their King as they did Acts 2.41 and chap. 4.4 but whereas you adde and in severall ages surely the conversion of the Jewes did even wholly weare away in a very short time after the preaching of the Gospel For they were St. Paul and Barnabas that told them It was necessary that the word of God should first have been spoken unto you but seeing yee put it from you and judge your selves unworthy of everlasting life loe we turne to the Gentiles Act. 13. ver 46. and that their behaviour was the same towards the Apostles in other places as well as at Antioch in Pisidia you may see in the 1 Thess 2. chap. at the 14 15 and 16. verses And therefore their conversion held not one ago so short was the continuance of the Jewes joyning with the Gentiles in the Christian Faith yea too short and too small to prove that the uniting of the Jewes and Gen●●●es into one Church is already accomplish't and so the truth of both parts of this Argument doth appeare the more firme by your indirect and slight answer Israel's Redemption CHAP. II. Of the Jewes pious and prosperous estate after their returne BUt we are yet to shew the Jews pious peaceable and prosperous estate after their returne Read then what Jeremiah hath written in his 23. chap. at the 3. ver I will gather the remnant of my flocke out of all countries whither I have driven them and will bring them againe to their folds and they shall be fruitfull and increase and I will set up Shepherds over them which shall fe●de them and they shall p Isa 33.20 21 22.24 Zep. 3.14.15 fedre no more nor be dismaid neither shall they be lacking saith the Lord. And in his 31. chap. at the 10 11 12 13 14.27.28.31 32 33.34 verses And in his 32. chap. at the 37 38 39.40 41 42. verses And in his 33. ch at the 6 7 8 9. ver And in his 46. chap. at the q ch 30. v. 10 11. 27 28 r Deut. 32.26 27.36.43 Psa 89.31 32 33 34. Psal 94.14 15. ver and 50. chap. at the 19 ●0 ver Read * I appeale here to the consciences of all men that shall read these or the like prophecies in the word of God whether they can thinke it possible that the time appointed by God for the dispensation of such extraordinary blessings should be the very fame in which the world and especially the Christian part of it was to groane under the continued plagues written in the Revelation which yet we must needs grant to be so if we rest on those interpretations by which all such prophecies are onely or chiefely applied to the anticipated conversion of substituted Gentiles also what Ezek. hath written In his 28. chap. at the 25 26. verse And in his 34. chap. at the 12 13 14 15 16.25 26 27 28 29. verses And in his 36. chap. at the 8 9 10 ſ Isa 45.25 Ezek. 37.11 18. c. ch 39.25 Ier. 12.14 15. Rom. 11.32 11 12 13 14 15.24 25 26 27 28 29.30 31 33 34 35 36. verse And in his 39. chap. at the 25 26 27 28 29. verses And lastly looke what is said in the 10. chap. of Zech. at the 6 7 8 9. ver Mr Petrie's Answer 1 All these prophecies are to the same purpose and therefore it was needlesse to have rehearsed so many of them unlesse he had a minde to muster them all But number prevaileth not in this case 2. None saith that these prophecies were onely accomplished at the some time of the plagues but wee deny that the plagues were continued seeing the Christians have their owne times of joy as well as of mourning and the woman is cloathed with the Sun howbeit at other periods she be forced to f●ee into the wildernesse and therefore both the appeale at the beginning and the supposition in the closure of this marginal note is a vaine bragge Why should one appeale in this manner to the consciences of all seeing interpters from the beginning of the Christian Church except a few Millenaries till this time have exponed these texts not of the Jews onely but of the Christian Church and it may be easily understood that those

time have expo●●●d these texts not of the Jews only but of the Christian Church which is as if you had said that all interpreters doe write for you besides those that write against you And doe you not remember what you said before even of the scriptures themselves that number prevaileth not why then doe you urge us now with the greater number of interpreters I am sure you will not be content that the triall of the truth shall be put to most voices betwixt Protestants and Papists if not why would you have it so here But were the prophets thus interpreted from the beginning of the Christian Church no it could not be for we have learned from the Dialogue betwixt Tripho and Justine Martyr that then no other Christians weree steemed orthodoxe but those of the Millenarian faith therefore it may easily be conceived how the Prophets were expounded in those days and that they then began to interpret the scriptures my stically when errour had taken hold not onely on the most but the most powerfull patrons in the Church also on such who by their place and authority could force the truth either wholly to hide it selfe or to be knowne no otherwise then by the ignominious name of an heresie which was not till some ages after the Apostles dayes as you your self confesse in your Preface But you say that these Interpreters have written according to their consciences And so our Saviour ●●d the Disciples that they should be put out of the Synagogues yea that they should be kild by such as should thinke that they did God service Joh. 16.2 and St. Paul was mov'd by his conscience to raise a very tyrannous persecution against the Saints as he confesseth Acts 26.9 I verily thought with my selfe saith he that I ought to doe many things contrary to the Name of Jesus of Nazareth which thing also I did c. and so although he went not against his conscience yet he went against the truth for his conscience was a blind and ignorant conscience as he saith in the 1 Tim. 1.13 but I obtained mercy because I did it ignorantly in unbeleefe And such consciences no doubt were the consciences of many if not of all of those Interpreters in relation to the truth in controversie who had they first made diligent search after this truth of the Jewes generall conversion and returne and of our Saviours personall reigne on earth they would never I presume have spent their time and paines in such Expositions But these Interpreters are dead for the most part long agoe and there is scarcely one of them now living and we appeale not to the dead but to the living who are or may be acquainted with what is said on both sides and therefore cannot passe sentence against us out of ignorance although they may out of prejudice and so not according to conscience And who ever heard till now that it is a vain● bragge to appeale to mens consciences in giving their judgement about a truth certainely he that feares to appeale unto this Judge doth feare the uprightnesse of his owne cause for what saith Saint Paul in the 2 Cor. chap. 4. ver 2. We have renounced the hidden things of dishonesty not walking in craftinesse nor handling the Word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God Israel's Redemption Which Prophecies as they doe containe many evident and unanswerable arguments for a future restauration of Israel I meane a restauration yet to come so they have such correspondence with that of Isaiah in his 59. ch at the 20. ver and with that of Amos in his 9 ch at the 11. ver both which Prophecies are alledged by the Apostles St. James t Act. 15.16 and St. Paul u Rom. 11.27.26 for the conversion of the Jewes after the fulnesse of the Gentiles is come in that is after all those of the Gentiles which are appointed to be cal'd before Christs comming againe be c●●verted or rather perhaps when the fulnesse of the Gentiles shall come in that is when the time shall come in which not a part as now but all the Gentiles that are left shall through the wonderfull deliverance of the Jewes together with them serve the Lord that seeing these are not yet fulfill'd neither can any of the other betwixt which and that of Amos there is not any materiall difference and no other betwixt them and that of Isaiah then there is betwixt a Comment and the Text betwixt a briefe Intimation and large explication of one and the same thing Mr. Petrie's Answer We grant that these Prophesies containe evident arguments for a future restauration of Israel if you will acknowledge that which is before clearely proved by the testimony of the Apostles and by experience that is that they are begun already in part we grant also that they have such correspondencie with these Texts of Esay and Amos and many moe too but we deny 1. Your manner of restauration and we hold that the spirituall restauration is more glorious for the honour of God and weal of Israel 2. We deny that the Apostle James alledgeth the prophecy of Amos for such a conversion of the Jewes for he speakes expresly of visiting the G●●tiles to ●●ke out of them a people unto his name Act. 15.14 and of this visiting he expones the words of Amos and the other Prophets he speaks not ●●●ly of Amos but saith generally and to this agree the words of the Prophets 3. We deny that the Apostle Paul alledgeth the prophecy of Esay to that pretended purpose for he saith not and then all Israel shall be saved but and so all Israel shall be saved he shewes no order and distance in time but makes a conclusion out of the former words where he saith Blindnesse in part is hapned to Israel untill the fulnesse of the Gentiles shall come in and then he inferreth And so all Israel shall be saved and therefore the conclusion must be exponed according to the preceding words that is all Israel are the called of Israel and of the Gentiles there is a distinction twixt Israel and all Israel and all Israel is more then Israel seeing it includes likewise the faithfull Gentiles and in this signification the proofe following in the cited testimony must necessarily be understood and not of all calling of the Jewes after the full calling of the Gentiles and far lesse of that calling which he saith shall perhaps be not in part but of all the Gentiles that shall be left Yea these conjectures destroy one another for if the calling of the Jewes shall be after the fulnesse of the calling of the Gentiles then all the Gentiles that are left cannot be called through the wonderfull deliverance of the Jewes And this last conjecture destroyeth a maine tenet of the Millenaries who say that the Jewes shall rule over all Nations and hold them in subjection

take of them for Priests and for Levites saith the Lord. For as the new Heavens and the new earth which I will make to wit at the judgement of the dead when this Heaven and Earth shall passe away as it is in the 20. chap. of the Rev. at the 11. ver and in the 21 chap. at the 1. ver as these shall remaine before mee saith the Lord so shall your seed and your name remaine to wit after their foresaid returne from captivitie And it shall come to passe that from one new Moone to another and from one Sabbath to another shall all flesh come to z Psal 68. ver 29.31 Psal 100. v. 1 2.4 worship before me saith the Lord and they shall goe forth and looke upon the carkasses of the men that have transgressed against me for their worme shall not dye neither shall their fire be quenched and they shall be an abhorring to all flesh Read also in the 61. chap. the a Isa 53. v. 12. 4 5 6 7. verses and in the 60. chap. the 9 10 11 b Jer. 12. ver 14 15 16 17. 12 13 14 15 16. verses and in the 49. chap. the 22 23. ver and in the 25. chap. the 6 7 8. verses and in the 14. chap. the c Dan. 7. ver 18.21.27 1. d Isa 55. v. 5. Zech. 2. v. 9.11 2. e Ezek. 39. ver 10. 3. ver and in the 2. chap. the f Isa 49. v. 6. chap. 60. v. 3. 1 Tim. 2. v. 4. 2 3 g Psal 46. v. 9. Hosea 2. v. 18. 4. verses The same Prophecie also you may finde in the 4. chapter of Micah at the 1 2. verses and not much unlike unto this is that in the 8. ch of Zechariah at the 20 22 23. verses and that in the 1.4 chap. at the 16 17. ver c. Mr. Petrie's Answer It is now manifest that these forenamed Prophecies are not of the earthly prosperity of the Jewes onely and we know certainly that the Gentiles are partakers with the Jewes so that the proofe of this point is needlesse and neverthelesse he filleth up some pages with Prophecies to this purpose Reply Now we are come to the Prophecies that decide the difference for the very ground of the controversie is Whether the Jewes and Gentiles are already joyn'd into one Church which you affirme and we denie and yet both agree that these Prophecies doe foreshew their uniting And what then doe they say of it certainly they say not that the Jewes and Gentiles were united into one Church whil'st the Church was amongst the Jewes onely and some Gentiles were cal'd into it as i● was before Christs comming neither doe they say that they are united into one Church whilst the Church is to be amongst the Gentiles onely and some Jewes cal'd into it as it hath been since Christs comming but this they say that at their uniting the whole Nation of the Jewes and all Nations of the Gentiles that are left shall worship God after the same manner at Ierusalem This they shew of themselves and compar'd with the Prophecies which concerne our Saviours reigne on earth they infallibly declare too that at their uniting all Nations in the world shall make but one Church and Kingdome under the government of our Lord Jesus Christ which is enough to shew that in the ensuing discourse you doe but vainly kick against the pricks and manifest an obstinate apostasie from the truth But lest the unlearned Reader should mistake mole-hils for mountaines and shadowes for substances wee must proceed to examine your Answers And first you tell us It is now manifest that these forenamed Prophecies are not of the earthly prosperity of the Jewes onely What is it manifest that these forenamed Prophecies speake not onely of the prosperity of the Jewes because the prosperitie of those dayes belongs not to the Jewes onely because I say these Prophecies here doe shew that the Gentiles shall be partakers with them in the peace piety and plentie of that time who sees not this non sequitur the independencie of this inference These last Prophecies shew that the prosperous estate of the Gentiles shall be dependent on their voluntary submission to and union with the Jewes therefore those forenamed Prophecies touching the Jewes returne unto and prosperitie in their owne Land are not of the prosperitie of the Jewes onely such bald untruths and sophisticall Arguments doe stop many a breach in this worke of yours and help very much to gaine the simple and to hold up the considence of the prejudio●te Christian You goe on and say we know certainly that the Gentiles are partakers with the Jewes Partakers of what of the happinesse which the accomplishment of the Prophecies here alledg'd was to bring forth unto them You must first prove that these Prophecies are fulfill'd before you can affirme that they are partakers of the contemporating happinesse reveal'd in them and unlesse you meane that they are partakers with them of the happinesse foreshewed in these Prophecies you doe but equivocate in saying that the Gentiles are partakers with the Jewes And yet you conclude so that the proofe of this point is needlesse and neverthelesse he filleth up some pages with Prophecies to this purpose Doubtlesse this is spoken of purpose to b●ffle the Reader from a serious consideration of the union which these Prophecies speake of which is so obvious that every ordinary apprehension may of it selfe perceive that it is not yet accomplished and this you knew very well and therefore have not so much as quoted the Chapters or bookes where these Prophecies are reveal'd Was not this after all your braving to plead guilty For if this point was needlesse you might so much the rather have afforded the Reader a sight of or at least a direction unto the Prophecies so needlessely alledged seeing you could not have wisht for a greater advantage against me But when you passe over the former Prophecies untoucht and keep these wholly out of sight who will not conclude from hence that you could not possibly disprove the proper and historicall accomplishment of them and consequently that the time of their accomplishment is not yet come Israel's Redemption I know that most of these Prophecies are chiefly interpreted of the joyning together of the Jewes and Gentiles in one Church and rightly Mr. Petrie's Answer If they be chiefly and rightly interpreted so why should we not acquiesce shall we goe about to inerpret them unrightly that were to put out our eyes and deceive our selves and others Reply As I say that Interpreters doe rightly affirme that these Prophecies doe concerne the joyning together of the Jewes and Gentiles into one Church so I say also that they doe wrongfully apply the accomplishment of these Prophecies to the time of the substituted Gentiles calling And therefore by your fallacious dividing of these words from that which followes you doe wilfully put out your owne eyes that so