Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	appoint_v	day_n	world_n	2,711	5	5.3002	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90621	Chiliasto-mastix. Or, The prophecies in the Old and Nevv Testament concerning the kingdome of our savior Iesus Christ. Vindicated from the misinterpretationes of the millenaries and specially of Mr. Maton in his book called Israels redemption, / by Alexander Petrie Minister of the Scots Kirk at Roterdame. The epistle shevves the ground and pedigree of the mistake. To shew the originale of an errour is a convincing of it.	Petrie, Alexander, 1594?-1662.	1644 (1644)	Wing P1878; Thomason E24_17; ESTC R7754	63,328	79

the Apostle hes another purpose there for v. 4 he telleth of scoffers jeering at the promise of Christs coming because all thinges continow as they wer and so all thinges seem to have subsisting in themselves he refutes this imaginatione and shewes that the world both wes made and continoweth by the word of God who is able to destroy as somtyme he did and hes appointed a day of judgement and perdition of ungodly men Here he putteth the day of judgement and perdition of ungodly men fot that the scoffers say Wher is the promise of his coming so that at his coming he will judge and punish the ungodly which is contrarie to the opinion of the Millenaries Then v. 8 he answereth to that opinion of delay saying One day is with the Lord as 1000 yeers He sayth not One day is 1000 yeers as the Millenaries make the commentarie shorter than the text but is as a 1000 yeers and therfor here is no exposition but comparison as if he had sayd albeit a 1000 yeers seem a long tyme to us and so the world seemeth to have continowed long yet it is not so with the Lord to whom all time is short or none And then he shewes the end why God delayeth that coming towit in longsuffering toward men awaiting the repentance of the last of them Wherby yow see another meaning and another purpose even contrarie to that conceit of the Millenaries The Apostle micht have named many milliones of yeers as one day in respect of Gods eternitie but according to the usual custome of speach he nameth a round great number for any number And nevertheles in the end of that page it is sayd This being so I see not but that Gods foreappointment of 1000 yeers to the world for each several day of its first week micht in all lyklyhood be the ground of this prophetical sense of the word wherin it wes afterwards delivered by the infallible penmen of the holy write Ans The certantie of all the appointmentes of God we acknowledge and the infallibilitie of his penmen but wher is it reveled that God hes appointed 1000 yeers continowance to the world for each several day of the first week On the margine he citeth R. Ketina and Comment Apoca. par 2. p. 287 wher ar some testimonies of the Rabbines to this purpose Let Iewes follow Iewish fables to us Christianes hes God spoken in the last dayes by his Sone Heb. 1.2 whom he hes bidden us here certanly with a limitation to hear none others Inst It is sayd Mat. 24.31 he shall send his Angels with a great sound of a trumpet and they shall gather together his elect at which tyme two shal be in the field the one shal be taken and the other left and Luk c. 17.34 recordeth two men shal be in one bed But if our Saviour at his coming presently shall give sentence on all that ar not written in the book of life if he shall make no stay on earth before he undertake this businesse then why shall the elect only be gathered together and the rest left behind seing that great Assise is to be held chiefly for condemnation of the ungodly men Ans Here is nothing to prove the monarchie of the Iewes 2. the two Euangelistes speak there of the gathering the elect and taking them up al 's also 1 Cor. 15.23 yet they speak not exclusively as if the ungodly shall not be judged nor raised but they speak of separation and therby of taking up the elect into the aire and heavens wheras the wicked shall not be taken up but left on the earth and be condemned and sent to hell Mat. 13.40.41 and it followeth v. 43. then shall the richteous shine furth c. The particle then shewes that the wicked shal be cast into the furnace of fyre as soone if not sooner as the richteous shall shine in the kingdome of their Father 3. If the richteous shal be taken up and the ungodly left on the earth that is the one taken away from the earth and the wicked left on the earth then the godly shall not have earthly dominion 4. if Christ at his coming shall hold that great assise chiefly for condemnation of the wicked how then shall the godly be quickned and the wicked be left in their graves after them for the space of 1000 yeers These thinges can not aggrie Now such suppositiones being layd it is no wonder that many doutes arise therupon as whither the good angels be able to gather the reprobates or whither they shal be fetched by the wicked angels and they shal be left either to perish in the general destruction that shall come upon the enemies of the Iewes or ey-witnesses of Gods wonders What can either good or evill angels doe without the Lords authoritie and what can they not doe when he willeth but certainly the wicked shal both be witnesses of Gods wonders and lykwyse perish in that general destruction that cause of their condemnation is touched before Pag. 67. For that by Christs judging the quick and the dead mentioned 2 Timoth. 4.1 can not be meant the last and compleat bot rather a former and inchoate judgement it appeares out of Revel 20. wher it is shewen that the saintes enemies shal be all slain before the last resurrection And we can not say that these who ar to be left shal be a part of that armie there spoken of because that Gog and Magog is to be destroyed at the end of our Saviours reigne that is immediatly before the last resurrection wheras these shal be alive at the time of that general distresse which shall light on the world at his entrance into that kingdome as the gathering of the elect who ar to reigne with him doeth declare Ans Here as before ar strange imaginationes 1. that text 2 Timoth. 4.1 can not be meant of the last bot a former judgement Who ever sayd before that Christ shall yet appear twyce to judge the quick and the dead For suppone that only the godly shal be raised at Christs coming yet they will not say that he will judge them seing they say that they shall not stand at the barre 2. The judging of the quick and the dead shal be before the tyme of the last resurrection as that forme of arguing importes wherby it followes that Christ shall judge the quick and the dead in a former and inchoate judgement Who shall remain then to be judged in the complete judgement at the last resurrection 3. I will say no more of that fancie concerning these that shal be left and the destruction at the entrance of that kingdom but mark that Gog and Magog is to be destroyed at the end of our Saviours reigne that is immediatly before the last resurrection or which is one after the reigne of the Jewes But that armie of Gog and Magog is the same with the armie mentioned Revel 16.14 as Napeir proveth Prop. 32. and Mr.

yow as Sheep among Wolves Of whom certanly many becam sheep of Christs folde which is a more proper effect of knowledge than the changing of beastes affectiones Pag. 41. By which sense I am sure that passage of Sa. Paul Rom. 8.21 is so wel explained c. Ans The trueth of God needeth not the boulstering of mans devises 2. the Apostle is speaking there of the final deliverance of the creature from the bondage of corruption which is not cleared by that cohabitation of beastes unlesse we will contente with a smal portion of deliverance for the general deliverance of the creature which kind of contentment these Authoures will not acknowledge in the accomplishment of the promises no no● in a fuller measure The Authour collecteth nothing particularly from that text of Esa 65.25 nether is ther any word there of the Iewish Monarchie and seing it bes the same allegorie with that former c. 11 we goe foroward Pag. 42. Another prophecie touching the renewed estate of the creatures is to be seen Esa 30.23 Then shall he give the raine of thy seed that thou shall sowe the ground withall Ans Here he shewes no argument for his purpose bot gives a buze for reconciling the 26 verse with c. 60.19 bot all this travel micht been saved if he had considered that Esaie in c. 30. hes a particulare warning for the Iewes in his own time he speakes not there of any returning of the people but in the beginning he reproveth them for their confidence into Egypt and for their contempt of the word and in the midst he foretelleth the mercies of God on them and lastly assureth them of the destruction of their enemies the Assyrianes by name all which wer accomplished in his own tyme as we may find in c. 37. and for these causes nothing in that 30 chap can make for the restauration of the creatures at that imagined monarchie Inst It is more lykly to be so here because the happynesse which the Iewes shall then be made ●…eives of shall never again be interrupted by any miserie for the ransoned of the Lord shall returne and come to Zion with songes and everlasting joy upon their heades they shall obtain joy and gladnesse and sorrow and sighing shall flee away Esa 35.10 And lest we should conceive that the judgement of the dead plainly described Rev. 20 11.12 shall either suspend or disturbe this joy Saint Paul 1 Cor. 6. hes told us that the saintes shall judge the world that is the wicked men that have been their oppr●ssoures and judge the angels that is the evil spirits that have been their tempters and therfor shall not be thrust doun to the bar amongst them bot advanced to the bench aganst them An addition doutlesse to their happynesse and no abatement of it Aus Some word of that Esa 35.10 must be taken in another than the proper signification for if the word Zion be not taken for the Christian church bot for that hill within Ierusalem and the word Returne be meaned of bodily returning of the Iewes the wordes of everlasting joy being taken for worldly joy contradictes the tenete of the thousand yeers monarchie which shall end with an insurrection of the gentiles aganst the Iewes but if the redeemed of the Lord be exponed for the faithfull whom Christ our Lord hes redeemed with his bloud and their returning and coming to Zion be their repenting and joyning to the societie of the saintes then the everlasting joy is cleare by the wordes of our Saviour Ioh. 16.22 yee now have sorow bot I will see yow again and your heart shall rejoyce and your joy shall no man take from yow And as the judgement is unquestionable so it is justly douted whither the Apostle meaneth the Iewes 1 Cor. 6.2.3 seing our Saviour sayth Mat. 19.28 Yee who have followed mee in the regeneration when the sone of man shall site on the throne of his glorie shall site upon 12 thrones judging the 12 tribes of Israel Wher the 12 tribes ar not judges but the judged Bot certanly he meaneth not of their judging in the temporal monarchie seing the angels shall not be judged before the universall judgement and the Apostle sayth how much more thinges appertaining unto this lyfe wherby it appeares that in the first part of the verse he understandes a judgement not in this lyff And in both respectes these wordes of the Apostle ar a diminution doutlesse unto that imagined monarchie Pag. 44 is a protestation of God out of Ier. 31.35 and a complaint of Israel in Mic. 7.8 Ans We acknowledge both in their own sense and trueth bot nothing is in them nor collected out of them for proof of this purpose Pag. 45. And so I passe from the thing to be restored which is the kingdom of Israel to the persone by whom it is to be restored which is Christ the Lord at his nixt appearing Ans If the temporal kingdom of the Iewes could be demonstred out of the Scriptures the question anent the king micht more easily be resolued and neverthelesse these few Millenaries can not aggrie concerning the person of their king for Mr. Matoun thinkes that Christ shall continow visible king of this kingdome and M. Archer thinkes that Christ shall restore the kingdome unto the Iewes and returne into the heavens till the 1000 yeers be expired and in the mean time the Iewes shal be kinges Till these two questiones be decided we micht superside and nevertheles let us hear what they can say for a temporarie kingdome of Christ whither over Jewes and gentiles Pag. ead That our Mediatour Phath undergone the offices of a priest and prophet the gospel is our witnesse bot considering that the Iewes ar yet to receive askingdome a kingiome in which they shal hold them captives whose captives they ar and ●n which peace and richteousnesse shall floorish Isa 14.1.13 considering this we may justly dout whither our Saviour hath as yet executed the office of a king and so much the rather because he cook our nature on him as well to performe his kingly office herin amongst us as either his priestly or prophetical the glorie of this being indeed the reward of that contempt and torment which he suffered in the other and though it can not be denied that he hath alreadie spoiled principalities and powers that is the evil spirites and hes made a shew of them openly triumphing over them in his crosse nor that he is ascended up on high and hes led captivitie captive and given giftes unto men nor that he is become the head of all principalitie and power that is of the saintes and holy angels and ●s set doun at the richt hand of the throne of God so that he is able ●o subdue all thinges unto himself Yet that he doeth not now reigne in that kingdome which he shall governe as man and consequently in that of which he prophetes speake his own wordes in Rev 3 21. doe