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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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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

31. ver 38. and Isa chap. 60. and 62. and in many other places This is your first parallell for which you had no ground in the text The rest are these Christ is called the salvation of the Lord and Simeon saith My eyes have seene thy salvation The Messiah is called a light unto the Gentiles and Simeon saith a light to lighten the Gentiles Christ i● called the glory of Sion and Jerusalem and Simeon saith the glory of thy people Israel And will it follow from this that Isaiah's prophecies were at that time fulfilled surely no more then it will that they were fulfilled when Isaiah spake the same words but this will follow that these texts of Isaiah and Simeon's prophecy are one in their contents and that the fore Simeon's words doe no more shew that Isaiah's prophecies were fulfilled at Christ's first comming then Isaiah's doe that Simeon's prophecy was then fulfilled Which doe indeed shew that Christ is to be the glory of his people Israel at his next appearing and not before For seeing to be the glory of his people implies a greater happines to belong to the Iews of whom the Redeemer came then to the Gentiles to whom he is said to be a light is it likely that this should be fulfilled when now and then a Jew should seeke God amongst the Gentiles or rather when the Gentiles in generall should seeke God amidst the whole Nation of the Jewes or rather I say when as Isaiah speakes the Tribes of Iacob shall be raysed up and the preserved of Israel restored when they shall come from the North and from the West and from the land of Sinim When the waste and desolate places and the land of their destruction shall be even now too narrow by reason of the inhabitants and they that swallowed them up shall be far away When the Lord shall feed them that oppresse them with their owne flesh and they shall be drunken with their owne blood as with sweet wine and all flesh shall know that the Lord is their Saviour and their Redeemer the mighty one of Jacob. When the glory of the Lord is risen upon Sion and the Gentiles shall come to their light and Kings to the brightnes of her rising When the abundance of the sea shall be converted unto her and the forces of the Gentiles shall come unto her When the multitude of Camels shall cover her the Dromedaries of Midian and Ephah and all they from Sheba shall come and shall bring gold and incense and shew forth the praise of the Lord. When all the flocks of Kedar shall be gathered together unto her and the Rams of Nebaioth shall minister unto her when they shall come up with acxceptance on God's altar and God shall glorify the house of his glory When the glory of Lebanon shall come unto her the firre tree the pine tree and the boxe tree together to beautify the place of God's Sanctuary and when God shall make the place of his feet glorious When the Nation and Kingdom that will not serve Sion shall perish yea shall be utterly wasted When violence shall no more be heard in her land wasting nor destruction within her borders but she shall call her walls salvation and her gates praise When the Gentiles shall see her righteousnes and all Kings her glory when she shall be called Heph-Zibah and her land Benlah In a word when the Jewes shall be cal'd The holy people The redeemed of the Lord and Sion shall be called Sought out a City not forsaken When the time comes wherein all this and much more which is revealed in the chapters of Isaiah cited by you shall come to passe then and not til then shall our Saviour declare himselfe to be the glory of his people Israel as Simeon hath foretold And so by the testimony of these prophecies that part of Simeon's prophecy which concernes the glory of the Jewes is to be referred wholly to our Saviour's second comming when as well the residue of men the Gentiles that are yet uncal'd as the Gentiles on whom God's Name is already cal'd shall all goe up to worship the Lord at Ierusalem shall all seeke salvation amongst the Iewes and not the Iewes amongst the Gentiles And therefore when the Iewes and Gentiles shall be so united as these and many other prophecies doe foreshew there is to be no disagreement at all betwixt the Iewes or betwixt them and any other nation in the practise of religious duties Which thing too this marginall note doth so clearely prove out of the prophecy of Amos alledged by St. Iames that you could make no better reply to it then to call it a long tailed note and a frivolous discourse And whereas you say that there was an unanimous consent in the true worship of God betwixt the Jewes and other Nations when they did conveen in the generall Synode Act. 15. Surely there was not one whole City and much lesse was there any one Nation of the Gentiles at that time converted And if a few Turks should become Christians you might as well infer from this that there were an unanimous consent in the worship of God betwixt Christians and the Turkish Nations as you can conclude from that meeting or from all that were then converted that the Jewes and any much lesse all other Nations were united in the true worship of God And indeed the uniting of the Jewes and Gentiles into one Church so often and so plainly foretold by the Prophets and confirmed by our Saviour Ioh. 10. ver 16. is not of some Jewes and Gentiles onely as it was in the first dayes of the Gospel nor of some Nations of the Gentiles and a few Jewes as it hath been since the conversion of the substituted Nations of the Gentiles nor of all the Jewes and some Gentiles as it was under the Law nor of all the Jewes and a part of the Gentile Nations but of all the Tribes of the Jewes and all the Nations of the Gentiles The marginall Note But it matters not much which of the two is here spoken of for seeing the Prophet doth plainly shew a future restoring of the Jewes and yet the intent of the Apostle was onely to prove that God had then cal'd the Gentiles it cannot otherwise be but that the words after this in the prophecy being applyed to the foresaid visiting of the Gentiles by the preaching of the Gospel must needs conclude that the extraordinary restauration of the Jewes foreshewne by the Prophet was to follow the calling of the Gentiles then begun by the Apostles Mr. Petrie's Answer The Prophet Amos in that chap. before ver 11. speakes not of the calling of the Gentiles and the Apostle cites the same words of ver 11. for the calling of the Gentiles neither hath the Prophet these words after this but in these dayes and howbeit the Apostle cite them so yet this must be understood of the order of things mentioned by the Prophet which

on earth for it is their priviledge at their entrance into their Kingdome and throughout the whole space of their reigne to judge the world that is all Nations of the Gentiles with the Judgement of Government and Reformation with the exercise of a Civill and temporall power over them as in the Prophecies of the Gentiles subjection unto them it may plainely be seene And it is their priviledge at the last resurrection to judge the world and the Devill that is all evill as well Angels as men by a joynt approbation of their finall and perfect condemnation of the full accomplishment I say of their eternall reprobation that is the wicked men that have been their oppressours and judge the Angels that is the evill spirits that have been their tempters and therefore shall not be thrust downe to the barre amongst them but advanced to the bench against them an addition doubtlesse to their former happinesse and no abatement of it Mr Petrie's Answer Some word of Isaiah 35.10 must be taken in another then the proper signification for if the word Sion be not taken for the Christian Church but for that bill within Jerusalem and the word Returne be meaned of bodily returning of the Jewes the words everlasting joy being taken for worldly joy ●oo●er ●dicts the ●●ne● of the thousand yeares Monarchy which shall end with an insurrection of the Gentiles against the Jewes but if the redeemed of the Lord be expoued s●n the faithfull whom Christ our Lord hath redeemed with his bloud and their returning and comming to Sion be their repenting and joyning to the society of the Saints then the everlasting joy is cleare by the words of our Saviour John 16.22 Ye now have sorrow but I will see you againe and your heart shall reioyce and your joy shall no man take from you And as the Judgement is unquestionable so it is justly doubted whether the Apostle meaneth the Jewes 1 Cor. 2.3 seeing our Saviou● saith Matth. ●9 28 Ye who have followed me in the regeneration when the Sonne of man shall si● on the Throne of his glory shall sit upon twelve Thrones judging the twelve Tribes of Israel where the twelve Tribes are not Judges but judged But certainly be meaneth not of their judging in the temporall Monarchy seeing the Angels shall not be judged before the universall Judgement And the Apostle saith how much more things appertaining unto this life whereby it appeares that in the first part of the verse he understands a Judgement not in this life And in both respects these words of the Apostle are a diminution doubtlesse unto that imagined Monarchy Reply Without doubt if the Reader will take all to be true that you say he shall never finde you in an errour But if you have no better reason to prove that the words Sion and Returne must be taken in another then a proper signification but because you conceit that the worde everlasting joy cannot consist with the insurrection of the Nations at the expiration of the thousand yeares you doe but deceive your selfe with this reason For though the thousand yeares peacefull reigne shall be terminated by the Gentiles insurrection at the loosing againe of Satan yet the joy of the Jewes here reveal'd is not limited by it For we read indeed of the surrounding of the Saints by the Nations Rev. 20. ver 9. but we read not there of any feare in them or hurt done unto them yea wee read onely of the finall overthrow of their enemies And whereas the better to countenance your Argument you call the everlasting joy here a worldly joy I pray what reason moves you to imagine that the joy promised by God to the converted Jewes whom he calls his elect and whom others he saith shall call the holy people and the seed which the Lord hath blessed should rather be a worldly joy then such a joy as our Saviour promised his Disciples John 16. ver 22. Is it because the Jewes are to be Inhabitants on the earth after they receive this everlasting joy and were not the Disciples Inhabitants of a more sinfull world then these Jewes shall be when they were made partakers of the joy which no man could take from them This reason then cannot prove your Epithite to belong rather to the joy of the Jewes then to the joy of the Apostles and yet unlesse this be the reason of your calling it a worldly joy I cannot conceive why you should thinke that after the Jewes are so plentifully inspir'd with the Spirit of God as the Prophets doe foreshew they shall be their joy should not be as spirituall and inseparable as the Apostles was And although it be unquestionable from the passage of St. Paul in the 1 Cor. chap. 6. ver 3. that the Judgement of all evill as well Angels as men is at the last resurrection to be passed on them by the joynt-approbation of the whole number of the elect yet seeing it is not unlikely that by the world ver 2. the Apostle meanes rather the Nations of the Gentiles in the time of Christs reigne on earth then the number of the reprobate at the generall Judgement of the dead it may justly be doubted whether by the word Saints in that place also the Nation of the Jewes be not comprehended with the faithfull which our Saviour shall bring with him as well as in the 20. chap. of the Rev. where it is foreshewed that the Nations of the foure quarters of the earth shall be gathered together against the Saints at the end of the thousand yeares And the words of our Saviour to his Disciples Matth. 19. ver 28. Ye who have followed mee in the regeneration when the Sonne of man shall sit on the Throne of his glory shall sit upon twelve Thrones judging the twelve Tribes of Israel doe help to confirme and not to confute the Government of the Gentiles by the Jewes For as the Apostles shall be made the supreme Governours of their owne Nation under our Saviour so doubtlesse shall other glorified Saints both of the Jewes and Gentiles be chiefe Governours under our Saviour over other Nations according as it is satd Rev. 5. ver 10. and chap. 20. ver 4. and as the parable Luke the 19. of the Noble-mans distributing of ten Cities to one servant and five to another doth imply for who is that Noble-man which is gone into a farre Countrey to receive for himselfe a Kingdome and to returne but our Saviour whom the Heavens must receive untill the times of restitution of all thing c. Act. 3. ver 21. who also spake that Parable because he was nigh unto Jerusalem and because the Jewes erroneously thought that the Kingdome of God should immediately appeare should be set up then at his first comming And as the glorified Saints shall be chiefe Judges under Christ so wee may well thinke that many of the unglorified Saints of the Jewish Nation shall be imployed by them in the