Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	cloud_n	lord_n	tabernacle_n	2,365	5	10.9748	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50278	Christs personall reigne on earth, one thousand yeares with his saints the manner, beginning, and continuation of his reigne clearly proved by many plain texts of Scripture, and the chiefe objections against it fully answered, explaining the 20 Revelations and all other Scripture-prophecies that treat of it : containing a full reply to Mr. Alexander Petrie ... who wrote against ... Israels redemption / by Robert Maton.	Maton, Robert, 1607-1653?	1652 (1652)	Wing M1293; ESTC R26193	319,725	373

of Esa at the 10. ver I could have sent you for an answer to the fourth chap. of the same Prophet at the 5. ver The Lord will create upon every dwelling place of Mount Sion and upon her assemblies a cloud and smoke by day and the shining of a flaming fire by night for upon all the glory shall be a defence And there shall be a Tabernacle for a shadow in the day from the heat and for a place of refuge and for covert from storme and from raine But seeing it is said The Sunne shall be no more thy light by day these places will be better reconciled if we acknowledge that in the 60. chap. there is a mixt rehearsall of those blessings which are proper onely to the heavenly Jerusalem which as it is Rev. 21. ver 23. and chap. 22. ver 5. hath no need of the Sunne neither of the Moone to shine in it with those which the Jewes shall receive at the restauration of their earthly Jerusalem for such a mixture of things which shall in their execution be many generations apart is very usuall in the Prophets Mr. Petrie's Answer Here he shewes no Argument for this purpose but gives a buze for reconciling the 26. ver with chap. 60.19 but all this travell might have been saved if he had considered that Isa in chap. 30. hath a particular warning for the Jewes in his owne time he speakes not there of any returning of the people but in the beginning he reproveth them for their confidence in Egypt and for their contempt of the Word and in the midst be foretelleth the mercies of God on them and lastly assureth them of the destruction of their enemies the Assyrians by name all which were accomplished in his owne time as we may finde in chap. 37. and for these causes nothing in that 30. chap. can make for the restauration of the creatures at that imagined Monarchy Reply How you say he shewes no Argument for his purpose but gives a buze for reconciling the 26. ver with chap. 60. ver 19. And doe you speake this in good earnest I pray then tell us when the light of the Moone shall be as the light of the Sunne and when the light of the Sunne shall be seven fold as the light of seven dayes if it shall not be fulfill'd at the time of our Saviours reigne on earth For as yet it hath not been thus and after the last resurrection it cannot be because then the day and night shall come to an end as it is Job 26. ver 10. because then these Heavens in which the Sunne Moone and Starres are set shall passe away shall be no more found as it is Rev. 20. ver 11. and Job 14. ver 12. And therefore it must needs be thus at the restoring of the Kingdome to Israel or as the Prophet here expresseth it in the Day that the Lord bindeth up the breach of his people and healeth the stroke of their wound and so here is not onely a buze but such an argument too for our purpose as you knew better how to avoyde then answer how to conceale then to reconcile with your opinion and yet if you like not the buze you speake of I can give you another buze for perhaps that text in the 60. ch may be thus understood to wit that the cloud which chap. 4. the Lord hath promised to create upon every dwelling place of mount Sion shall both defend it from the heat of the Sunne and be it selfe a light unto it by day and that the shining of the flaming fire which he will create shall be in stead of the brightnesse of the Moone unto it by night But all my travell in the reconciling of the 26. verse of this chapter with the 19. ver of the 60. chap. might have been spar'd you say if I had considered that Isa chap. 30. had a particular warning for the Jewes in his owne time and so repeating the severall heads of the chap. you conclude all which were accomplisht in the Prophets owne time as we may finde in chap. 37. And what doe wee finde there doe we finde that the threatning against the Jewes chap. 30. for their confidence upon Egypt and their contempt of Gods word was fulfill'd in Sennacheribs threatning to come up against Hezekiah no but the contrary that Sennacherib was disappointed of his purpose by Hezekiahs prayer unto the Lord. Doe we finde then that the destruction of the Assyrian which is foretold in the 30. chap. was fulfill'd in that slaughter of an hundred and fourscore and five thousand of Sennacherib's Army mention'd chap. 37 no for that slaughter was an extraordinary Judgement of God by an Angel sent in the night to destroy them but the destruction spoken of in the 30 chap. was to be in more then one place and to be performed with Tabrets and Harpes and in battles of shaking as the 32. verse doth declare Doe wee finde then that the mercies of God foretold in the midst of the 30. chap. for the people shall dwell at Sion in Jerusalem thou shalt weepe no more And there shall be upon every high mountaine and upon every high hill rivers and streames of water Moreover the light of the Moone shall be as the light of the Sun c. Doe we finde it recorded in the 37. ch that these things were fulfill'd in the Prophets dayes no wee finde not a word there touching ought of all this Prophecie and therefore the 37. chap. is onely a Chronicle of that which passed betwixt Hezekiah and Sennacherib and no Register of the accomplishment of what is foretold in the 30. chap. and consequently Mr. Petrie in affirming this of purpose to shift off the invincible evidence of that which wee have alledged out of the 30. chap. for the restauration of the creatures hath shewed himselfe a teacher fit for none but such as the Prophet mentions chap. 30. ver 10. who said unto the Prophets Prophecie not unto us right things speake unto us smooth things prophecy deceits Israel's Redemption And it is the more likely to be so here not onely because the words immediately following in both Prophecies are in sense all one for they shew the same reason wherefore the Sun and Moone should no more give light unto them but also because the happinesse which the Jewes shall then be made heires of shall never againe be interrupted by any misery For the ransomed of the Lord shall returne and come to Sion with songs and everlasting joy upon their heads They shall obtaine joy and gladnesse and sorrow and sighing shall flee away Esay the 35. at the 10. ver And lest one should conceit that the Judgement of the dead plainely describ'd in the 20. chap. of the Rev. at the 11 12 c. shall either suspend or disturb this joy Saint Paul in the 1. Epist to the Cor. the 6. chap. the 2. and 3. ver hath told us that the Saints shall judge

returne and build wherefore I say did he or rather the Holy Ghost in him make choyce of this paraphrase in place of the text if not of purpose to make that which hath been said the more plainly appeare to wit that the day of the Jewes deliverance is to await the accomplishment of the surrogated Gentiles vocation For though this consolatory prophecy according to the order of the things revealed to the Prophet hath relation only to a foregoing judgement denounced against the Jewes yet it is not therefore misinforred here by the Apostle as a subsequent too of the anticipated conversion of the Gentiles and that because the very same time which we fore appointed by God for the excecution of that punishment upon the forsaken Jewes was also fore appointed by him to be the time for the promulgation of his mercy towards the substituted Gentiles as these next words that the residue of men might seeke after the Lord and all the Gentiles upon whom my Name is cal'd doe most clearely intimate For what is meant by the residue of men but the remainder of those Nations which are not to be converted til the foresaid redemption of the Jewes their redemption I say as well out of all countries into which they are scattered and from all Nations amongst whom as was foretold they have been sifted so many hundred yeares as from all their sinnes which moved God to use such severity towards them And what by the Gentiles on whom Gods Name is cal'd but the remnant of those Nations which are now already or shall if any more shall while David's Tabernacle lies waste become the people of God in the hardned Jewes stead So that this prophecy doth as well prove a profession of the Gospel by a great part of the Gentiles before the Jewes deliverance and in the time of their blindnesse as by all that are left of them afterwards For that by a people on whom God's Name is cal'd or which is called by God's Name is to be understood a people belov'd of God and cal'd out from other Nations to serve him as the Jewes were heretofore and as Christians are now I thinke none will deny or that by the residue of men and all the Gentiles upon whom God's Name is cal'd all other Nations besides the Jewes are meant And was there then ever as yet such an unanimous consent in the true worship of God betwixt the Jewes and all other Nations as is here foretold surely never betwixt them and any one Nation No nor long betwixt themselves And the more the pity no lesse odds hath a long time been and stil is amongst Christian both in their opinion and practise of religious duties Vide Commenta●●omum Apocalyp partem primam de sigillis pag. 55.56 Mr Petrie's Answer This is meere cavilling Before the calling of the Gentiles was not God averse from them and they from him and therefore when he looked gratiously upon them he is truely said to returne unto them Againe in the words of Amos immediately preceding wee see that the Lord was offended with Israel and when he sent the salvation of God and glory of Israel among them it may be as truely said that he returned unto them Thirdly it is often in this note repeated that he had quite forsaken the Jewes but the Apostle cannot suffer this phrase Rom. 11.18 Hath God cast away his people God forbid for I also am an Israelite c. but more of this purpose thereafter Reply This is meere carping for to returne doth necessarily imply a former abode in that place or among that people to which the returning is or a former possession of that thing which doth returne For can it be said that you are returned to a place where you never were before or could Nebuchadnezzar have said I lift at mine eyes unto Heaven and mine understanding returned unto mee if he had not been formerly endued with understanding It is not a sufficient reason therefore to prove that God did returne unto the Gentiles when he look't graciously upon them because he was before their calling averse from them and they from him unlesse it can be shew'd withall that God was sometime before that aversenesse not averse from them And whereas you say further that in the words of Amos immediately preceding the Lord was offended with Israel and when he sent the salvation of God and glory of Israel among them it may be truly said that he returned unto them If you had said and when he shall raise up the Tabernacle of David that is fallen and close up the breaches thereof c. he may be truly said to return unto them you had said the truth for the Prophet saith it is this and not the first comming of our Saviour that declares Gods returne to Israel after the full accomplishment of the wrath before denounc't against it which wrath had not wholly seized upon them untill Judah and Benjamin were dispersed also at the destruction of Jerusalem by the Bomans and before this the Apostles were turned from the Jewes to the Gentiles so that God had then ceased to be their God as our Saviour had said Matth. 21. ver 43. and therefore when he shall againe become their God as he hath foretold he will at the rebuilding of Davids Tabernacle then shall this Returne the Apostle speaks of be fulfill'd unto them for as God cannot be said to returne to a people in respect of a donation of outward and temporall blessings unlesse they be first taken from them so neither can he be said to returne to a people in respect of a participation of inward and spirituall blessings unlesse they be first depriv'd of the meanes of salvation which formerly they enjoy'd And it is very remarkable here how wavering you are both in your interpretation and application of God's Returning mention'd by the Apostle for first you understand it of Gods returning to the Gentiles in calling them by the preaching of the Gospel and presently after you understand it of his returning to the Jewes in sending Christ among them of whom neverthelesse you have hitherto deny'd that this Prophecie doth speake But I have said that the Jewes were quite forsaken and the Apostle you say cannot suffer this phrase Rom. 11. ver 1. Hath God cast away his people God forbid c. And yet the same Apostle in the same ch at the 15. ver saith If the casting away of them be the reconciling of the world what shall the receiving of them be but life from the dead and ver 32. For God hath concluded them all in unbeliefe that he might have mercy upon all and was not the Nation of the Jewes quite cast off when all the Tribes were thus concluded in unbeliefe or will you say that they have still continued the people of God under the Gospel as well as under the Law if you will not you must needs grant that the Nation is quite forsaken quite cast off

say of what they had done and not the beholding of their pierced Saviour which the Prophet mentions as the onely occasion of their sorrow by whose mourning this Prophecie is to be fulfill'd And our Saviour himselfe also hath foretold Matth. 24. at the 30. ver that this mourning is to be fulfill'd at his next appearing his words are Then shall appeare the signe of the Sonne of man in Heaven and then shall all the Tribes of the earth mourne and they shall see the Sonne of man comming in the n Act. 1. v. 11. clouds of Heaven with power and great glory Whom then shall wee believe our Saviour and the Prophet or you For what though the Iewes which shall mourne for him so long after his suffering did not in their owne persons either pierce or see him pierced yet as Levi is said to pay tithes in the loynes of his Father Abraham so these are said to have done what their Fathers did and Mr. Brightman in his exposition of the 7. ver of the first chap. of the Rev. understands that too of the accomplishment of these words of Zech. which he expounds almost in the same termes as I have done pag. 16. 17. of his Rev. of the Apocalyps Israel's Redemption And what comparison is there betwixt the griefe of a few fearfull and scattered Disciples for a day or two and the solemne mourning of all Iudah and Jerusalem and that to every Famils apart and their wives apart As therefore this Prophecie doth concerne the Jewes onely and chiefly the Tribes that crucified their Saviour 〈◊〉 doubtlesse it shall then receive its accomplishment when God at their generall conversion Zech. 12. v. 10. shall poure upon them the Spirit of grace and supplications that so they may at once obtaine the forgivenesse of their sinnes and thus lament their forefathers malicious and cruell contrivance and their owne hereditary and wilfull approbation of the death of Christ who shall then descend unto them to restore their Kingdome and to reigne over all the earth as it is in the 14. chap. of the same Prophet at the 5. and 9. ver c. Mr. Petrie's Answer It is said ver 11. There shall be a great mourning in Jerusalem and ver 12. and the Land shall mourne every Family apart c. whereby is intimated a distinction of the mourning in respect of place and as they did mourne at Jerusalem publikely so we may easily conceive that these who had resorted at these publick Feasts unto Jerusalem did likewise mourne apart after their returning and were not contented with one dayes mourning all facts that are credible are not written And therefore this Prophecie doth concerne the Jewes but not onely seeing even the Gentiles may be said to have pierced his sides by their sinnes meritoriously and to looke on him by faith and mourne for their guiltinesse c. and chiefly the persons that crucified their Saviour So doubtlesse it is great impudence to affirme that the same Prophet chap. 14. 5. and 9. ver saith Christ shall descend unto the Jewes to restore their Kingdome for there is not one word of restoring nor of the Jewes Kingdome in these two verses Reply As in the preceding answer you have applied the accomplishment of Zech. words ch 12. ver 10. to the Jewes converted by St. Peters first Sermon so in this you endeavour to parallel their mourning with the great and solemne mourning so largely exprest in the following verses of the same Prophecie For it is said ver the 11. There shall be a great mourning in Jerusalem c. and ver 12. The Land shall mourne everie Familie apart c. whereby is intimated say you a distinction of the mourning in respect of place and as they did mourne at Jerusalem publickly so wee may easily conceive that these who had resorted at these publick Feasts unto Jerusalem did likewise mourne apart after their returning all facts that are very credible are not written And therefore on the contrary 〈◊〉 have written here what is not credible For is it credible that the mourning of 3000. is any way comparable to the solemne and universall mourning of all Judah and Jerusalem for Josiah 2 Chron. 35. ver 24 25. to which the mourning in this Prophecie is compated Or is it credible that any of these Jewes who resorted unto Jerusalem out of so many Countries as are rehearst Acts 2. ver 9 10 11. were of the Families of David and Nathan when as the Tribe of Judab wat not then carryed into captivitie by the R●mans And if they mourned after their returne into their severall Countries into Mesopotamia Cappadocia Pontus and Asia c. this was out of the Land whereas the mourning the Prophet foreshewes is to be fulfill'd onely in Ierusalem and in the land of Iudea and it is to be observed by men and their wives apart and what circumstance is there in the 2. chap. of the Acts from which you can gather that any of the 3000. you speake of were women yea it is to be observ'd by all the Families of the Jewes that remaine that is that are living at the accomplishment of this Prophecie and therefore the repentance of these 3000. could not possibly be the mourning here spoken of by the Prophet You say next that this Prophecie doth concerne the Jewes and chiefly the persons that crucified their Saviour but not onely seeing even the Gentiles c. And did you not tell us even now that you give no other interpretation of the Prophecies then is chiefly intended How then can you say here that this Prophecie is chiefly meant of the Jewes in a proper sense and yet meant also of the Gentiles in a figurative sense is not this to give another sense besides that which is chiefly intended and doe you thinke that both these senses are intended if so how shall we know certainly which is chiefly intended Surely to affirme that the Holy Ghost doth intend a double sense in these Prophecies is no small errour seeing it makes God to have as it were a heart and a heart to be I say as a double dealer who speakes one thing and meanes another and shall we conceit thus of God God forbid Yea let God be true and every man a lyar as truth then is but one so doubtlesse there can be but one true sense of any place in the Scripture but one sense intended by God and thefore to make the Scripture Janus-like to looke two wayes is from man and not from God and it is the readiest way that I know to foment division amongst men But there is yet the heaviest charge behinde for it is great impudence you say to affirme that Zech. chap. 14. ver 5. and 9. saith Christ shall descend unto the Jewes to restore their Kindome for there is not one word of restoring or of the Jewes Kingdome in these two verses And yet his descending and reigning over all the earth is