Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	body_n	differ_v	star_n	2,507	5	9.4364	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29432	A dissuasive from the errours of the time wherein the tenets of the principall sects, especially of the Independents, are drawn together in one map, for the most part in the words of their own authours, and their maine principles are examined by the touch-stone of the Holy Scriptures / by Robert Baylie ...	Baillie, Robert, 1599-1662.	1645 (1645)	Wing B456; ESTC R200539	238,349	276

to this day which were much against the currant of scripture since all this while he hath beene sitting upon the Throne of his Father David and ruling his Church as King and Monarch thereof yet it were uncomely to confine the time of his reigne to come to a thousand yeares this were too small an endurance for his Monarchy Many humane Principalities sundry States and Empires which have beene and this day are in the world might contend for a longer continuance for this cause it seemes to be that Master Archer the most resolute Doctor in this question that I have met with makes the thousand yeares we debate of to be onely the evening of Christs Personall reigne but to the morning therof wherein at leisure all the processes of the Last Judgement are gone through he ascribes a great many more yeares readily another thousand and why not two or three or more thousands It is good to be wise to sobriety arrogant curiosity and presumptuous wantonnesse of wit ●s detestable though in the best men Seventhly the place makes Satan to be bound up onely from seducing the Nations that he should not be able as before the comming of Christ he was to misleade the Nations of the whole world to Idolatry a free doore then being opened to the Gospell in every Nation for their conversion to the truth but our new Doctors extend the place much further they will have Satan bound up for a 1000 yeares not onely from seducing Nations to Idolatry but from tempting any person to any sin this is contrary to these Scriptures which makes every Saint in all ages to fight not onely with flesh and bloud but with Principalities and Powers which makes Satan always to goe about like a roaring Lion seeking whom he may devoure and that so boldly that in the very presence of Christ he doth seeke to winnow the best of his Disciples yea the place in hand gives to Satan in the very time of the thousand yeares so great power upon multitudes of men who never were sanctified but ever his vassalls led by him at his will that he makes them compasse the holy City and the Campe of the Saints to fight against God till fire from heaven did destroy them Beside this famous place Master Archer Master Mattoun and T. G. in his glimps bring a number of other scriptures for their Tenet wherewith we neede not meddle for Master Petree and Master Hayne in peculiar treatises have answered them all onely the cheife of them which Master Burrows in his treatise upon Hos 1. is pleased to chuse out we will consider He builds much upon Daniel 12. as if it did prove the resurrection of some of the godly to an earthly glory a thousand yeares before the last Judgement he borroweth from the glimpse foure arguments word by word there is a fifth also in the glimpse which the most of that party doe much insist upon the first is taken from the second verse of that 12 chap. At the last Judgement say they all shall rise but in that place many doe rise not all Answer We prove that the Prophet speakes here of the last resurrection by two grounds which our Brethren will not deny First the resurrection unto life eternall is onely at the last day but the resurrection whereof Daniel speakes is expresly to life eternall not that prior resurrection which out Brethren aime at to a temporall Kingdome of a thousand yeares Secondly the resurrection of the wicked to eternall shame is onely at the last day for according to our Brethrens Doctrine the wicked have no part of the first resurrection and rise not till the thousand yeares be ended now the resurrection whereof Daniel speakes in verse 2. is expressely of the wicked to shame and death as well as of the godly to life and glory As for their Argument from the word Many it proves not that all did not rise but onely that these that did rise were many and a great multitude Therefore Deodate Translates the words well according to the sence of the Originall The multitude of these that sleepe in the dust The Collectives omnes multi are sometimes Synonemy's according to the matter in hand as omnes must sometimes be taken for multi so multi must sometimes be taken for omnes Secondly They reason from the third verse that in the last resurrection the bodies of all the Saints shall shine as the Sunne But in the resurrection whereof the Prophet speakes no body shines as the Sunne but some as the Starres others as the Firmament Answ The preceding verse evinces unanswerably that the Prophet here is speaking of the last resurrection to life everlasting as for the argument it doth not follow that they who here are said to have so much glory may not elsewhere be said to have more for that which here the Prophet intends to expresse is not the absolute but the comparative glory of the Saints however the least disciple should shine as the Sunne yet if ye compare his glory with the greater light of an other you may expresse the glory of both in the similitude of lightsome bodies lesse glorious then the Sunne if so these bodies differ one from another in degrees of glory for all that the Prophet here aimes at is onely this difference of glory Christ in the Gospell makes all the Saints to shine as the Sunne yet the Apostle 1 Cor. 15.45 distinguishing the different degrees of glory that is among the Saints scruples not to expresse the glory of the most of them in the similitude of bodies lesse glorious then the Sunne There is one glory of the Sunne another glory of the Moone another of the Starres for one Starre differeth from another Starre in glory so also is the resurrection from the dead Further will our Brethren affirme that the bodies of the Saints on earth during the time of those thousand yeares shall be so farre changed as to shine like the Starres and yet to eate drinke and sleepe so much glory can hardly stand with so much basenesse Thirdly They reason from the fourth verse The last resurrection is no mystery nor any secret to be sealed up to the end of the vision But the resurrection here spoken of is such a mystery as must be sealed up Answer First according to Mr. Burrowes expresse profession in the same place the Argument may be inverted for the first resurrection to the thousand yeares of glory he makes a Doctrine very well knowne and much insisted upon by all the Prophets before Christ but the Generall resurrection and life everlasting he makes to be a hid and secret Doctrine which the Prophets in the old Testament doe scarcely touch Secondly Life eternall and death eternall heaven and hell are to this day very great Mysteries to the most of the world and Scriptures concerning these are hid and closed above any other Thirdly The words speake not onely of the resurrection but of the

the heavens must receive till the time of the restitution of all things which God hath spoken by the mouth of all the holy Prophets since the world began This place proveth clearely the aboade of Christs body in the heaven till the time of the restitution of all things So much our Brethren grant but they deny our assumption that the time of the restitution of all things is the last day this therefore we prove not by the Testimony of all the reformed who unanimously bring this place as a maine ground against the Papists and Lutherans in the questions of Transubstantiation and Ubiquity but by three reasons from the Text it selfe First that time here is understood when all things that are spoken of by all the Prophets are performed But all things spoken of by all the Prophets are not performed till the last day Master Burrowes alleadgeance that all the Prophets are frequent and large upon the Raigne of the 1000 yeares but rare and sparing upon the doctrine of the last Judgement and life eternall might well have beene spared for the one halfe of it and left to the Socino-Remonstrants but suppose it were all true yet if any of the Prophets have spoken any thing at all of the last Judgement as the Apostle Jude puts it out of question even of Enoch it is cleare that the time of the performing of all things which any of the Prophets have spoken cannot possibly exist before the last Judgement as we may see Rom. 8. ver 21. compared ver 18.23 where the restitution of the creatures to their desired liberty comes not before the redemption of our bodyes and the glory to be revealed upon the whole Church at the last day Secondly the time here spoken of is when the Jewes to whom Peter did speake were to be refreshed by the Lords presence but this shall not be before the Generall resurrection for the Chiliasts doe maintaine that all the Jewes shall not rise neither that any of them to whom the Apostle did then speake shall be partakers of the first resurrection unlesse some of them who were Martyres for the honour and Glory of this first resurrection the most of them make it so rare and singular a priviledge that Daniel himselfe does not obtaine it but by a speciall promise Thirdly The time when God doth solemly before Men and Angels declare the absolution and blotting out of the sinnes of all his people is not before the last day But this is the time whereof the Apostle Peter speakes in the present place as appeares by the 19 verse That your sinnes may be blotted out when the times of refreshing shall come from the presence of the Lord. Take but one other place for Christs aboade in the heaven till the last day John 14.2.3 I goe to prepare a place for you I will come againe and receive you to my selfe that where I am there you may be Behold Christ goes to the heaven and comes backe againe but once for this very end to take his Disciples with him not to abide with them upon the earth but to place them in the Mansions of his Fathers House in the Heavens which he went to prepare for them wherein all the time of his absence he himselfe was to remaine A Second argument we take from Christs sitting at the right hand of God This errour how innocent soever it seeme to some yet it perverts the true sence of sundry articles of our Creed and forceth its followers to coyne new and false senses to a great many Scriptures whereupon these articles were builded This was the reason why neither Piscator nor Alstedius nor Mead when they laide too fast hold upon some of the branches of Chiliasme yet the bulke and roote of that Tree Christs comming downe to the earth in his humane nature a thousand yeares before the last day they durst never touch but our Brethren have more venturous Spirits they see much further then their Masters they scruple nothing to make all these things popular and Catecheticke doctrine The reason I spoke of is this Christ sits at the right hand of God till the last day Ergo he comes not to reigne on earth a thousand yeares before the last day The consequence is builded upon this Proposition Christs sitting at the right hand of the Father is not in earth but in heaven which many Scriptures prove Ephes 1.20 He set him at his own right hand in heavenly places Heb. 1.3 He sat downe at the right hand of the Majesty on high Heb. 8.1 He is set on the right hand of the Throne of the Maiesty in the heavens The antecedent I prove thus He sits at the right hand of God till all his enemies be made his footstoole So speakes the Psalmist Psal 110.1 But all his enemies are not made his footstoole till the last day for till then Satan Sinne Death and all wicked men are not fully destroyed Our third argument we take from the resurrection of the dead All the Godly at Christs comming from heaven doe rise immediately to a Heavenly Glory Ergo none of them doe arise to a Temporall glory of a thousand yeares upon earth The antecedent see in Heb. 9.28 Vnto them that looke for him shall he appeare the second time without sin unto salvation Christ hath but two times of comming to the earth first in weakenes to die upon the Crosse The second time in glory to give eternall Salvation without distinction to all beleevers who looke for his comming Also 1 Thes 4.14 Them which sleepe in Jesus will he bring with him The Lord himselfe shall discend from heaven with a shout and the dead in Christ shall rise first then we which are alive shall be caught up together with them in the clouds to meete the Lord in the ayre and so shall we be ever with the Lord. The ground of comfort which the Apostle propounds to the Thessalonians for all their dead as well Martyrs as others was their resurrection not before the Lords comming with the voice of the Archangell but at that time when all the dead in Christ without exception do arise and non of them abide on the earth but all are caught up in the ayre to meete the Lord and all remaine with him eternally thereafter without any separation See also 1 Cor. 15.22 In Christ shall all be made alive but every man in his owne order Christ the first fruits afterward they that are Christs at his comming then commeth the end when he shall have delivered up the Kingdome to God The Apostle here speakes of the Resurrection of all and particularly of the Martyrs such as with the Apostle dyed daily and every houre were in jepoardy and fought with Beasts although he professes to distinguish the diversity of order that might be in this great worke of the Resurrection yet he affirmes that these who are Christs do not arise till his comming and his comming he makes not to be