and indeed as by shadows we are sometimes to understand the Jewish administration of affairs under the old paedagogy so by day the time of the dispersion of those Shadows and the introduction of the Gospel-Churcâ—-state Cant. 2. 17. 4. 6. The whole of what Mr. T. would infer from this place would not only be enervated but a Sword ready furbished put into the hands of his Antagonist to put an end to his expiring cause Nor wil it at all avail him to say that the Gospel-administration was already introduced and brought in for although that was afoot some while before yet many Jewish Ceremonies were yet winked at and practised by the believing Jews of whom the charge was committed unto Peter Gal. 2. 7 8 9. to whom he writes these Epistles who were much in practise of their old Ordinances some of them till the time of the ruine and devastation of their Temple by Titus Vespasian when some think 2 Pet. 3. 7 9 10. of the burning and consuming of the then Heavens and Earth viz. the Jewish Paedagogy and old Administration of affairs had its accomplishment and the new Heavens or Gospel-Church-state was fully introduced Though we need not assert any thing of this nature The Apostle as was said is treating not of the Worship but Doctrine of the Messiah in particular of his Glory Power and Coming which the Prophets he tells them had abundantly bore witness to and to their Testimony it was their duty is ours to attend That hence such a conclusion as this is or can be logically inferred that therefore the Precepts and Directions of the Old-Testament are to be heeded and learned in respect of the matter therein contained and the persons that reveal it with respect to Worship of which he must speak or he saith nothing to the matter in hand is the first-born of absurdities and needs the abilities of one transcending the degree of a B. D. to make good But this Mr. T. thought not of No wonder his late Writings as he complains find so little acceptance amongst persons inquisitive after Truth if there be such chasma's betwixt the head and heels of his Arguments that 't is impossible the Reader should find mediums enough to fill up and render them in the least conclusive But he goes on and tells us that he meets with no prohibition to hear any but false Prophets Mat. 7. 15. Deceivers Tit. 1. 10. That teach other Doctrine 1 Tim. 1. 3. 2 John 10. Another Gospel Gal. 1. 8 9. Answ 1. Christ's institution of Officers of his own for the administration of the affairs of his House had there been no express interdiction had been interdiction sufficient to hear a Ministry not of his appointment The Lord having caused Fire to come down from Heaven and giving a charge that it should be kept alive continually upon his Altar was such an interdiction of offering Sacrifice with strange Fire that Nadab and Abihu not observing it though no express command against offering strange fire die by the immediate hand of the Lord as a punishment for their transgression But 2dly we reade of other prohibitions in the Scripture though Mr. T. is not pleased now to take notice of them as Mat. 15. 14. which about twenty five years ago he seems to suppose to be an injunction of Christ not to hear the Scribes and Pharisees and indeed the word there used plainly imports as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to remove from forsaken so as never to come at them more which Beza saith is the proper signification of the word and the learned Grotias * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut remittere proprie et primigenio significatu est a se amovere atque ita sumitur Mat. 4. 20. et alibi saepe unde sumpta metaphora significat deserere dimittere permittere frequentissime autem rationem alicujus rei non habere quod Latini simili locutione dicunt missum aliquid facere ita sumi haâ—c voâ—em apparet Mat. 15. 14. Gâ—ot de saâ—is Christi saith little less and in them a prohibition to hear such as should act like them viz. teach for doctrines the traditions of men Nor is the Animadverter a stranger to that solemn Injunction of the Apostle 2 Tim. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from such turn away The word signifies devocare avocare saith Aretius whence saith he we may understand that 't is our duty to shun them that we be not made like them That there is a dispensation granted to abide with Ministers of such a complexion I never yet read 3dly Were there no more prohibitions than those instanced by Mr. T. these were enow to prove it the duty of Saints to separate from the present Ministers of England That they are false Prophets Mat. 7. 15. we have evinced ch 6. of S. Test which is vindicated from Mr. T. his Exceptions chap. 7th of this Treatise and Sect. 10. of this chapter That they are Deceivers according to Tit. 1. 10. the second place instanc'd in by him were easie to demonstrate That they teach other Doctrine according to 1 Tim. 1. 5. the third place he is pleased to introduce he that thinks it any part of his concern to examine what they do cannot be ignorant Is not Canonical obedience compulsion in matters of Religion and Faith conveniency at least of Surplice Organs Cross in Baptism Regeneration thereby with many more that might be instanced in as a National Church in the time of the Gospel Communion with persons visibly wicked and prophane Subjection to which they have a Law to compel men to the necessity of Godfaâ—hers and Godmothers another Doctrine Did they learn these things from Christ and his Apostles or from the Cabal at Rome Nor will it avail this Animadverter to say that these cannot be called anotheâ— Doctrine because some of them not expresly forbidden nor directly contrary to what is taught by them For what is more than they taught is another Doctrine though not directly contrary thereunto Hear what the Assembly in their Annotations upon the place say Teach no other doctrine the chief Pastors of the Church who were endued with Apostolical Authority as was Timothy were to forbid any to preach not only doctrine that was contrary but that which was beside that which the Faithful have received from the Apostles And indeed the word is plainly so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e. i. saith Piscator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they teach not things divers viz. from the Doctrine of the Apostles So Beza And Hyperius is very full that they teach no other Doctrine either for matter or manner for substance or circumstance As to what he adds that Christ more especially tied his Disciples to hear his Apostles and such as were sent by them to them yet when all the Church at Jerusalem except the Apostles were scattered abroad by persecution and went every where preaching the Gospel Acts 8.
and they also which pierced him and all kindreds of the Earth shall wail because of him And Mat. 24. 30. Then shall appear the Sign of the Son of Man either per Synechdochen the great signs of Glory and Majesty which then shall compass him round about or the Son of Man himself as the sign of Circumcision is nothing else but Circumcision it self in Heaven And then shall all the Tribes of the Earth mourn and they shall see the Son of Man coming in the Clouds of Heaven viz. in Majesty and great glory The sight whereof shall be the meaâ—s of their miraculous Conversion Accordingly you have here in Isa 66. vers 5. The appearing of the Lord. The issue whereof is 1 The ruine of his enemies vers 6 14 15 16 where you have Christs appearance largely discoursed of Rev. 19. 2 The Conversion and Restauration of the Jews vers 7 8 9. 3 The concomitant Glory in the new Heaven and new Earth state or the time of the restitution of all things vers 10 11 12 13 14 22 23. All which considered I humbly conceive I had ground enough to assert That Isa 66. 8. is a Prophesie expresly relating to the Jews and their miraculous Conversion That because t is said Rom. 11. 25 26. When the fullness of the Gentiles is come in all Israel shall be saved Therefore I may find something of a National Church consisting of several Parish Churches bounded by old Customs Laws Constitutions c. in subordination to Diocesan Metropolitan Churches with their several Officers of Priests Arch-Deacons Bishops Arch-Bishops on the head of them which is the National Church we are enquiring after in Isa 66. 8. is a Consequence I shall never see Mr. T. make good That he should do so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the number of those things that are impossible And once for all I desire him when he writes next not to think so highly of himself as to conceit that his dictates must pass without controle but to remember he is as well as other men obliged to give us a reason of them else we shall not think our selves bound to take any further notice of them then to reject them as sayings of no weight or value Sect. 15. Of National Ministers Peter Paul Titus no National Ministers Ephes 4. 11 12 13 explained The Body of Christ there not the Church-Catholick visible but a particular Church of Christ proved Pastors and Teachers are only belonging to one particular Congregation If a man be a Minister by the appointment of Christ of a Church-Catholick visible he cannot be a Minister of Christ of a National Church The Ministers of Christ are either Extraordinary or Ordinary Of Saints Interest in each 1 Cor. 3. 22 23 expounded THE second Querie in the S. T. is Whether National Ministers are the Ministers of Christ Or Whether there can be a true Ministry in a false Church as a National Church must be if not of Divine Institution To this Mr. T. pretends to answer Sect. 16. And after conjectures of what I mean by National Ministers he gives us such a description of them as he could not sure think any man besides himself would subscribe to but it served his design he thought By National Ministers I mean such as are members of a National Church related to it as the Ministers thereof as such Ordained and set apart by National Officers bound up by its Canons and Laws in their Ministrations who when Mr. T. shall prove to be Ministers of Christ he will be supposed to say something in answer to the Querie which as yet he hath not done His ensuing Arguments speak not a word for such National Ministers himself being Judge 1st Peter though he had the Apostleship of Circumcision and Paul of the Gentiles were not National Ministers 2dly Nor Titus though left in Crete to set in order things that were wanting and to ordain Elders in every City Tit. 1. 5. Fâ—r they were First No members of a National Church Secondly Not related to it as the Ministers thereof Thirdly Not Ordained or set apart to their Office by Natinnal Officers Fourthly Not bounded and circumscribed in their Mâ—nistrations by any devised Institutions or Canons thereof None of which were then in being as is known He goes on and tells us 3dly They that may be Ministers of Christ though they be Ministers for the Body of Christ and all the Members thereof maâ— be Ministers of Christ though National But Pastors and Teachers are given for the edifying of the Body of Christ Therefore c. Answ 1. If by the Body of Christ Mr. T. means the Church-Catholick visible The Apostle Eph. 4. 11 12 13. speaks not a word of it not the Body of Professors or multitude of persons professing Faith in Christ is there intended but some particular Instituted Church of Christ Which we prove 1. The Body of Christ Eph. 4. 11 12 13. is the same with the Body and Church of Christ 1 Cor. 12. 27 28. as by the serious perusal of both places comparing the one with the other will to the sober and judicious be evident That there it signifies a particular Church of Christ we have demonstrated Sect. 13. therefore here it also so signifies 2. Here Pastors and Teachers are said to be given for the edifying of the Body of Christ i. e. particular instituted Churches of Christ and accordingly we find them ordained in every Church Acts 14. 23. Tit. 1. 5. and the whole of their charge limited to particular Churches Acts 20. 17 28. 1 Pet. 5. 2. 1 Tim. 3. 15. Col. 4. 17. who are commanded to obey them in the Lord 1 Thess 5. 12. Heb. 13. 17. from whom they might not upon every occasion nor without â—he consent of the Congregation upon any pretext whatsoever remove See Calv. Institut l. 4. c. 3. s 7. of which Mr. Paul Bains speaks in his Exposition on the Ephesians chap. 2. 3. p. 350 351. As the Lord doth give a Calling and Grace so a People towards whom it is especially blessed It is true the Apostle had a more large Flock the care of all Churches was upon him but wheresoever God giveth a Calling there he giveth a People of whom the Minister may say Toward you Grace is given me of God Acts 20. 28. 1 Pet. 5. 2. God hath assigned every ordinary Minister a portion of his People for this is the difference between extraordinary as the Apostles Evangelists the seventy Disciples and our ordinary Pastors The Apostles had an Universal Commission and the Evangelists were Delegates of the Apostles The Seventy if not Evangelists which some of the Ancients encline to yet they were illimited helpers and fellow-labourers in the work of the Lord. But ordinary Ministers the Lord commanded to fasten them to certain places Tit. 1. 5. Ordain Elders City by City And in the Council of Chalcedon chap. 6. Let none be ordained at large lest he prove a wandring
the God that made the Heaven and the Earth Mr. T. replies 1. To worship the Creatures terminatively is most gross-Idolatry the Israelites Exod. 32. and many Heathen Idolaters did not do so 2. 'T is not true that few or none worship the Creature terminatively for the most of the Idolaters of old worshipped the Host of Heaven and at this day the Devil himself is worshipped in the East and West Indies Answ 1. That most of the Idolaters of old worshipped the Host of Heaven is granted that they worshipped these or any other Idols terminatively our Dictator attempts not the proof of What is said of Baal 1 Kings 16. 31. or Molech Psal 106. 37 38. who is also call'd Moloch Amos 5. 26. and Milcom 1 Kings 11. 33. and Malcham Zeph. 1. 5. i. e. the Sun proves not that they so worshipped the Sun in commemoration of which these Images were erected 'T is true Psal 106. 37 38. 't is said They sacrificed to Devils but that therefore they worshipped the Devil as the utmost terminus cannot be conceived 'T is call'd Devil-worship because it was not from God but of the invention and instigation of the Devil as all the false worship in the World is Of their worshipping Molech or Milcham 't is expresly said that they worshipped the Lord too when they worshipped him Zeph. 1. 5. Heb. to the Lord and in Malcam as the Papists say they direct their worship to God only in or through their Images which fully answers what can be pleaded from Acts 7. 41 42 43. 2. The most learned of the Heathens do affirm That their Images were dedicated to the true God whom in them they worshipped reputing the Images themselves but Stooks and Stones and that in them they worshipped but one God Seneca saith By Jupiter standing in the Capitol with Lightning in his hand they understand the Preserver and Governor of all things the Maker of all the World Qu. natur l. 2. c. 45. Who it was that sang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr. T. is not ignorant See Arnobius l. 6. contra Gent. We premise 2dly That there is a somewhat more refiâ—ed Idolatry and to this Head we refer 1. The ascription of a God-head to any creature as to Herod Acts 12. 22. 2. The ascription of the properties of the God-head to any Creature 3. The worshipping God in any other way than what he hath prescribed which is the Idolatry forbidden in the second Commandment 4. The Oblation of Worship and Service to God that hath been offered up to Idols for which there is no prescription in the Scriptures 'T is this second sort of Idolatry we say the present Ministers of England are guilty of Mr. T. answers 1. The definition of Idolatry by Dr. Rainold â—ath hitherto been received by all Protestants that he knows of that it is exhibiting Divine Worship to a Creature proved from Rom. 1. 15. Answ 1. That this is Idolatry I grant that nothing else is so will not be proved Protestants affirm otherwise as Calvin Perkins Ames Paraeus Though 2. the very truth is when we submit to a Worship of humane devising we exhibit Divine Worship to a Creature viz. the deviser imposer thereof we worship him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the Creator as Hilarius Beza expound the Phrase Rom. 1. 25. And Paraeus Explicat cate p. 3. Q. 9. p. 528. saith What is required in the second Commandment Answ That we express not God by any Figure and that we worship him not in any other way or manner than he hath in his Word commanded us to worship him 1 Sam. 15. 23. Deut. 12. 30. Mat. 15. 9. Idolatry is contrary to this Commandment which is a false and superstitious worship of the Deity of which there are two chief kinds one more gross ☜ as when a false Deity is worshipped this is forbidden in the first Commandment another more refined when the true God is pretended to be worshipped but there is a mistake in the kind of Worship i. e. when Worship is pretended to be performed to God in some work which he hath not required this is condemned in this second Commandment p. 529. Those who sin against the second Commandment sin also against the first because they who worship God otherwise than he will be worshipped they feign to themselves another God and indeed worship not God but the figment of their own brain To feign another Worship of God is to feign another will of God and by consequence another God Mr. Perkins Vol. 1. p. 659. saith When God is worshipped otherwise and by other means than he hath revealed in his Word that is Idolatry Idolatrous Worships are all they which are appointed without the Command of God Mel. Tom. 2. p. 107. We shall onely add what we find mentioned by the Learned Peter Martyr in his Comment on the first of Sam. ch 7. p. 40. Men are wont sometimes to feign to themselves Commentitious gods as Jupiter Neptune Mercury Sometimes to worship the one and true God but with a Worship that is forbidden or strange i. e. not commanded as if any one should slay his Son or do what King Ahaz did who constituted a Damascene Altar in the Temple of God To do thus is nothing else than to worship an Idol For men do hereby feign a God who will so be worshipped who is in truth no God Therefore August Quest 29. in lib. Jos in which place the same thing is proposed to the people by Joshua that is here by Samuel He that feigns to himself God to be other than he is doth carry in his heart another God Wherefore not only Jupiter and the vain Deities but also those Idols and Phantasms are altogether to be cast out of our mind This will be done if we constitute to our selves God to be such as he is described to us to be in the Holy Scriptures Tertul. in lib. de idololat saith Not only the Cross and made Worship of Images is Idolatrous for the Antients of old had Temples †The Romans for above 170. years worshipped the Godds without Images say Vario Plutarch without Images who were nevertheless Idolaters It matters not whether thou make to thy self a God of Plaiscering or Marble or of a Trunk of a Tree I add saith P. Martyr or of thy own Phantasm an Idol is so call'd of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Form an Idol therefore is a little Form Samuel therefore exhorts chap. 7. 3. that they cast away commentitious Godds and vain Worship and evil Opinions of God out of their minds What this Animadverter mentions out of Tertullian in his Book of Idolatry c. 15. makes for us If Idolatry be when any thing that is not God is extolled beyond the measure of humane honour then when the Prescribers of Divine Service are so extolled as they are when the Service prescribed by them is subjected to it being the peculiar honour
besides the Church of England but of the Church of Rome the Basis upon which her pompous Worship is built which being removed would fall to the ground and perish with its own weight Yea but Thirdly The Ceremonies of the Church of England are for Decency and Order To which I shall onely say what one said of the like speech of the Monks of Burdeaux when they affirmed That the Signs added to Baptism were an Ornament to it We Reply saith he to them Num igitur sunt c. Are they wiser than Christ Jesus who hath ordained his Sacrament in so great Purity and simplicity and who knoweth better than all the men in the world what Ornament was sittest for it If it be but the Covenant of a man when it is confirmed no man abrogateth it or addeth any thing to it What arrogancy is it then to add to the Institution of Christ What the Animadverters private thoughts of the Ceremonies of the Church of England are with respect to their Decency and Oâ—der I know not as wise men as he think the contrary The Ceremonies which have been abused to Superstition as the Ceremonies of the Church of England have been can never serve for Order or Comeliness say the Divines of Germany who stood against the Ceremonies then enforced And for the Surplice one calls it A Player-like apparel Gualt in Hos 2. and Calv. Instit Lib. 4. Cap. 10. Sect. 29. A vain Vizard Another Baleus in Declar. of Bon. Arti. p. 100. A pretty Toy And Dr. Taylor Act. and Mon. p. 1659. An Apish Toy Another Baecon p. 1. Cathe p. 486. Histrionical Scenical and Scorner-like As for their being 4thly Imposed by Publick Authority So were the Jewish Inventions Jeroboam imposeth them upon the People who are so far from being excused upon that account that they are condemned for their fearful and slavish subjection to him Hos 5. 11. and elsewhere But Fifthly Their Inventions were such as drew them to serve other Godds and forsake the Lord. Answ If he means that they were by these immediately influenced to the rejecting the true God that made the Heavens and the Earth he talks like himself confidently and without proof This indeed they did draw them to a rejection of Divine Appointments and casting off that Obedience and Subjection they owed to God and so do the Inventions and Ceremonies of the Church of England No Innovation in Worship but is a stealing from God that Obedience and Service that is alone due to him and giving it to another viz. the Innovator In time also God gives them up in a judicial way as a punishment of this their departure from Divine Institutions to the Inventions of man to blindness of mind and strong delusions Thus he dealt with Israel Isa 6. 9 10. and 29. 10 13. So that they at last grew so sottish as to fall down before the stump of a Tree yet without the utter rejection or denial of the true God whom they worshipped through that false Medium They sware by the Lord i. e. Worshiped him when they sware by Malcham Unto what blindness of mind God hath given up many of the Pleaders for and Conformers to the present Inventions and Ceremonies I had rather leave to the silent thoughts of the Reader than express And what in time as a punishment for mingling the Worship of God with the Inventions of men and departure from Divine Institutions befel the Synagogue of Rome in respect of their Icolatria or Image-worship and the Church of England in dayes past and now in their falling down before the Sacrament of which in its proper place we must speak is known to all And I heartily wish that the review thereof might make us to tremble to provoke the Lord to jealousie by the works of ourhands But he adds None of the Inventions of men mentioned in the places cited are such as can be charged upon the Church of England for that I take to be his meaning nor are any threatned by the Lord or did he contest with the Jews upon the account of any Customs of the Nations but such as were Idolatrous and of this he saith Let all the Texts alledged be viewed Answer And we are contented they be reviewed only we crave leave to premise 1. That this Animadverter doth not deny that the Ceremonies of the Church of England at least some of them are derived from the Customs of the Nations nor indeed that mediately through the Church of Rome from whom we immediately received them they are so can be denied The Surplice Durandus indeed thinks Rational Lib. 3. Cap. 1. was borrowed from the Jews It was rather as we said from the Heathen Priests who were clad in white in their Ministration The Riâ—g in Marriage the Cross in Baptisme the distinction of the Priests from the Roman Heathen Flamins and Arch-Flamins and many of their Feasts as Eostar or Easter Epiphany c. smell of the same Forge which is directly contrary to many Precepts of the Lord in the Scripture Lev. 20. 23. Deut. 12. 30. So will I do i. e. not unto Idols but unto the Lord aâ— the next verse manifests Hereupon the Hebrews say Thou mayest not enquire or ask concerning the way of the service of an Idol how it is although thou serve it not for this thing occasions to turn after it and to do as they do Maimon Tract of Idol Cap. 2. Sect. 2. Not only the Worship of false Godds but false or Idolatrous Worship of the true God is here forbidden and all imitation of Idolaters is condemned 2 Kings 17. 15. Jer. 10. 2. Psal 106. 35. 2dly That this Animadverter supposeth That the Introduction of the Inventions of Men into the Worship of God is not Idolatry That such Ceremonies are not Idolatrous which we cannot yeild him it being the making an Image to our selves contrary to the second Commandment Nor am I singular in this opinion August de Consens Evang. Lib. 2. Cap. 18. Vasq de Adorat Lib. 2. Disput 1. Cap. 3. Dr. Bils against Apolog. p. 4. p. 344. assert That all Will-Worship is flat Idolatry And Mr. T. will yeeld That what is Praeter mandatum beside the Commandment is Will-worship 3dly That a departure from one or more of the Institutions of God to the embracement of the Customs of the Nations is in Scripture called a forsaking of God 2 Kings 17. 15 Deut. 28. 20 with 15. Isa 1. 4. which cannot be interpreted of their casting off the whole Worship of God which they did not for they continued to sacrifice to him to tread his Courts and made many Prayers they observed the New-Moons Sabbaths c. vers 11 12 13 so that totally they had not rejected him and his service but turning aside to the Inventions of men and mixing them with the Worship of God he saith They had forsaken him which that the present Ministers and Church of England have done we have evinced in Chap.
the first part of Mr. Gatakers notion That it had its fulfilling in Cyrus Artaxerxes Darius Ahashuerus with the Queens of some of them 2dly It s to receive its accomplishment after the Preaching of the Gospel to the Gentiles which was not till after the Ascention of Christ vers 1 6. which the Apostle cites Acts 13. 47. for his warrant in speaking the Word of God to them 3dly The Deliverance and Glory God doth in this Chapter engage to bestow upon the twelve Tribes as is evident from the Names of Israel vers 3 5 6 7. Of Jacob vers 5. Of the Tribâ—s of Jacob vers 6. The preserved of Israel ibid. i. e. the ten Tribes in way of distinction from whom the two Tribes are called Sion vers 14. evinceth that as yet it waits its accomplishment For though the two Tribes were delivered from the Babylonish Captivity yet the ten Tribes as it s known have remained in their graves ever since they were carried captive by Salmaneser to this day 'T is true God did once call his People of the two Tribes from the North in the time of Cyrus c. But from the West and from the Land of Sinim i. e. from all parts of the world into which they have been scattered they have not yet been called as 't is vers 12. 4thly When God doth this his People shall not hunger nor thirst neither shall the heat or Sun smite them vers 10. i. e. they shall hunger or thirst no more the heat or Sun shall never after more smite them Rev. 7. 16. i. e. they shall never be burnt by the heat or Sun of Persecution more all sorrow and crying shall depart and God shall wipe away all tears from their eyes Rev. 7. 17. which we are sure is not yet accomplished 5thly Vers 17. Was never yet fulfilled at their return from Babylon their destroyers and they that made them waste went not out of them There were then the crew of Sanballat Tobiah c. that opposed them and that so far that they put a stop at the last to the work of the Lord at Jerusalem into which anon after Alexander the Great enters after him Antiochus Epiphanes wasteth after these the Romans conquer it and now the Turks possess it Nor hath 6thly the 19th vers ever been accomplished since the carrying away the ten Tribes the Kingdoms of Israel and Judah were never full of their own Inhabitants Those sent to pâ—ssess it 2 Kings 17. 24. we never read were sent for home again They that swallowed up the twelve Tribes have been changed the Assyrians Greeks Romans Turks have interchangably done it but not removed All which abundantly evidence the truth of what I asserted That the Prophesie waits the time of its accomplishment If you apply the Scripture solely to the Gentile Saints 't is evident hitherto it hath not been fulfilled They are still under Sorrow Oppression Sufferings which at this day of its accomplishment they shall not be of whom this Prophesie speaks vers 10. Their Wasters Destroyers c. are not gone out from among them as 't is vers 17. The prey is not yet taken from the mighty nor the lawful Captive delivered Nor hath God contended with the Persecutors of his People according to the purport of vers 24 25 26. So that evidently the Prophesie had not its accomplishment in the days of the Persian Potentates or of Constantine c. or since in any of the ten Horns but waits the time thereof as we think Mr. T. himself will say we now assert with as much evidence as confidence The former whereof with a great abatement of the latter is much desired in the writings of this Animadverter by sober minded persons not a few who have spent some of their time in perusing them That the text Isa 66. 8. is a Prophesie expresly relating to the Jews and their miraculous conversion as is asserted in the S. T. Mr. T. tells us is not certain and cites Mr. Gataker acquainting us that the most Interpreters understand it of the suddein delivery of the People out of the Babylonian bondage by Cyrus Divers of the Restitution and Restauration of the Church under the Ministry of the Gospel when so many thousands were converted Acts 2. 41. 4. 4. Answ 1. But that learned person is no Oracle to whose dictates we are indispensably bound to attend and give evidence 2. Other Interpreters understand it of the miraculous conversion of the Jews and those not a few nor contemptible 3. That it hitherto hath not had its fulfilling we have the concurrent Testimony of some of the Antients Just Mart. in his Dialog cum Tryp pag. 312. refers this place of Isa 66. from the 5th vers c. to Christs second coming In which words saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Mr. Mede understands as meant of the Resurrection of the Godly the mystery of our being again generated or made new at the Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and absolutely of all who expect Christ shall appear at Jerusalem and by well-doing study to please him And the serious consideration of the context will afford that brightness to the understanding of the judicious Reader that will lead him captive to the belief thereof Let any one tell me when vers 6 11 12 14 15 16 19 22 23 24 ever had its fulfilling Now this one observation removes out of the way both the Expositions given in by that learned person It relates not to the time either of Redemption from the Babylonish Captivity or the conversion of those Acts 2. 4. For the context evinceth that it hath not yet been fulfilled 4. That the Jews shall not be converted by the ordinary preaching of the Gospel but by some extraordinary means and particularly the appearance of Christ in the Clouds is no private opinion of our own Mr. Mede in his Apocalyptical Key is of the same mind who thinks Pauls Conversion was a type hereof The Scripture leads us into the belief hereof Zach. 12. 10. And I will pour upon the house of David and the Inhabitants of Jerusalem the Spirit of grace and supplicatâ—on and they shall look on him whom they have pierced and they shall mourn for him as one mourneth for his only Son and shall be in bitterness for him as one is in bitterness for his first-born A few things are briefly to be remarked 1. That the Conversion of the Jews the whole Nation of them is here propesied of who are here called The House of David and the Inhabitants of Jerusalem 2dly That this their Conversion is attributed to the pouring down of the Spirit and their looking upon Christ 3 dly The Question is What is meant by their looking upon Christ That their seeing him in Clouds of Heaven in Majesty and great Glory is hereby intended we have an unquestionable infallible Interpreter assuring us Rev 1. 7. Behold he cometh with Clouds and every eye shall see him