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
A94207	An analysis of the I. Timoth. I. 15. and an appendix, which may be called Chronologia vapulans. / By Laurence Sarson, Batchelour in Divinity and Fellow of Immanuel Colledge.	Sarson, Laurence, fl. 1643-1645.	1645 (1645)	Wing S702; Thomason E315_8; ESTC R200515	164,409	194

Prophecy may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to both respects mentioned I adhere rather to the first as the reason of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majestas divina which rested upon Prophets with the Jews frequently is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the spirit of Jacob revived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 45.27 in Jarchie's comment is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The resting of the spirit of prophecy upon Prophets is called descensio Quandoquidem genus humanum in infimo loco infimóque gradu constitutum est respectu Dei ipse autem Deus in supremo gradu non quidem ratione loci sed ratione essentiae majestatis potentiae ideò quando ipsi placet sapientiam largiri alicui vel prophetiae donum super quosdam ex nobis effundere vocatur mansio prophetiae super aliquo vel habitatio majestatis praesentiae divinae in loco aliquo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Descensio è contrario ablatio prophetiae ab homine aut recessio majestatis divinae è loco quopiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascensio Maimon in More Nevoch part 1. c. 10. quievit super eo divina majestas In Onkelus his paraphrase by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quievit Spiritus sanctus super Jacobo in Jonathan by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quievit Spiritus prophetiae † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non quiescit shechinah nisi super forti See Elias in his Tisby upon the word See also Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 7. sect 1. and 5. The places of the Talmud c. quoted by Vorstius upon these of Maimonides to wit which had forsaken him by reason of his mourning for the supposed death of his son These glosses upon Gen. 45.27 unlesse we conceive the authours of them all or some of them heterodoxicall will perswade that shechina ruach hakkodesh and the spirit of prophecy had sometimes with Hebrews the same signification I shall adde another authour for further confirmation Our Doctours saith Elias Tisbites upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call the holy Ghost shechinah because it resteth upon the Prophets In the authours words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Gemara of Massecheth Joma cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are reckoned as two of five distinct ornaments in which the second temple came short of the first It 's there enquired why the word by which God signified that he would be glorified in the second temple Hag. 1.8 should suffer an Apocope of He written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will be glorified The answer there given is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These five things were wanting by which the first and the second Sanctuary differed these are they Arca cum propitiatorio Cherubim Ignis coelestis Majestas divina Spiritus sanctus Vrim Thummim In Shulchan Aruch under the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the five things mentioned by Talmudists in the place quoted are thus distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arca operculum Cherubim una res Majestas divina res secunda Spiritus sanctus qui prophetia res tertia Vrim Thummim res quarta ignis de coelo res quinta The same are reckon'd up but in other order by R. D. Kimchi upon Haggai 1.8 The first is omitted by Rasi upon that text who yet quoteth Massecheth Joma There is nothing in these testimonies howsoever they have been misinterpreted repugnant to what I have asserted It 's clear that by shechinah they mean the glory of God appearing between the cherubims I see not but that according to the minds of Hebrew Doctours God may be said to dwell or to abide wheresoever he declareth himself by any supernaturall effect as in the bush in which he appeared to Moses or mount Sinai where he gave the Law in the first Sanctuary in the minds of Prophets and of all sanctified persons Nothing 's more usuall then that the effect which manifesteth divine power should be called shechinah Divine abode or dwelling in this notion is abstracted from brevity and longinquity of time unlesse with Ramus and his sectatours we comprehend eternity within the latitude of time as common to all durations is indifferent to all times howsoever extended * Shechinah properly signifieth abode or dwelling any where but tropically that which abideth or resteth in any place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any extraordinary effect of divine power such a glorious symbole of Gods presence and power hath the Name of God Exod. 24.10 And they saw the God of Israel c. is in Onkelus his Targum And they saw the glory of the God of Israel in the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they saw the place where the God of Israel stood Shechinah is the same that Gods presence by supernaturall manifestation of himself As shechinah call'd the spirit of the Lord Ezech. 11.5 and with Jews commonly the holy spirit is said to have rested upon certain persons and in certain places so the spirit of glory and of God is said to rest upon those who are reproched for the name of Christ 1. Pet. 4.14 Gods glory is manifested by those gracious effects of his spirit wherewith he supporteth those who suffer for his sake The heart of a believer reproched for the name of Christ is as Onkelus paraphraseth upon Gen. 28.17 in which Comma the place in which Jacob slept is called the house of God and the gate of heaven no private place but a place wherein God taketh pleasure and over against this place is the gate of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza did not apprehend may be an exegesis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack Interpreter saw as much with whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is construed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quia Spiritus gloriosus Dei quiescit super vos * See Esay 4.5 and D. Kimchi upon that text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the●e words of Kimchi the cloud which rested over the Tabernacle and that which in the Sanctuary of the Temple as also one feigned about to over-shadow by day the houses of Jews eminent above the vulgarin wisdom religion in the times of restauration and refreshment is called a cloud of glory A cloud in which God appeared to the Israelites Exod. 16.10 is called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Onkelus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Lord. The clouds by which God was manifested in the Sanctuary is call'd by Hebrews Shechinah God promiseth Exod. 29.43 that the tabernacle should be sanctified by his glory And vers 45. that he would dwell among the children of Israel in Onkelus his translation that he would settle his shechinah in the midst of the children of Israel We cannot doubt but that the spirit of glory in that place of S. Peter quoted if we appeal to Jews as

Interpreters will prove the same that shechinah Gods manifestation of his presence in his Church upon earth for a deteermined time is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 21.3 and is also shechinah There is in Christs humane nature a shechinah which shall never expire The place in which Jacob slept as he was going from Beersheba toward Haran in Onkelus upon Gen. 28.16 is a place in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Lord rested To a place so graciously visited by God is contradistinguished in the same paraphrase on the verse following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a private place It 's competently clear that each supernaturall effect of divine power may be called shechinah I see not but * Ruach hakkodesh or the Spirit of God the third person of the sacred Trinity excepted and shechinah are of equal latitude Ruach Hakkodesh as without the sacred Trinity and shechinah may be esteemed reciprocall Prophecy is called the spirit of the Lord Ezech. 11.5 wisdome understanding counsell and might knowledge the fear of the Lord are called the spirit of the Lord Esa 11.2 See also Ezech. 11.19 1. Pet. 4.14 Exod. 21.3 with Jews and Mahumedans which learned M. Selden observes in Eutychii origines p. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Spiritus sanctus super ordinatos quiescens Ordination with the Jews saith the authour prais'd ibid. according to it 's externall effect reddebat idoneos judiciis exercendis adeò ut in * viz. sive vigintitrium virale sive septuaginta unius virale Synedriaerite cooptari possent The internal effect was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost If any Jewish writers affirm that this gift was conferr'd in ordination towards the latter times of the second Temple they must understand if they will consist with themselves some vertue distinct from prophecy which might enable to decide causes propounded It 's generally confess'd by Jews that God withheld from their forefathers the spirit of prophecy within short time after the building of the second house What may be objected concerning their dissensions in judicature may easily be removed unlesse it can be prov'd that Jews thought that such vertue was perpetually conferr'd in ordination and could not be forfeited The Seventy of which the first great Sanhedrin consisted as soon as they were ordained by God were endued with the spirit of prophecy From this event I conjecture Spiritus sanctus began to signifie the inward effect of ordination in what sense soever us'd afterwards No one can doubt but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit is as Onkelus paraphraseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of prophecy Num. 11.25 29. I deny not but Ruach Hakkodesh Shechinah signifie distinct things in Massecheth Joma and some other places quoted It 's sufficiently known that ob defectum vocabulorum words frequently without additament are by use determined to part of their primary significations I may adde that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in this sense Iohn 7.39 Acts 19.1 Ruach Hakkodesh the holy Ghost or the spirit of God is more frequently used for the spirit of prophecy then for other exhibitions of Gods extraordinary presence This occasion'd a mistake in Bomberge's and Buxtorf's edition of Onkelus upon Exod. 31.3 They insert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The spirit of God conferr'd upon Bezaleel Exod. 31.3 with Onkelus according to the Spanish Bible is a spirit from before the Lord but with Bomberge and Buxtorf the spirit of prophecy from before the Lord. The spirit of prophecy evermore inform'd what was is or should be done The spirit conferr'd upon Bezaleel onely enabled him to do somewhat The holy Ghost suggested to Bezaleel skil in order to the structure of the Tabernacle Those have mistaken them to have been reciprocall Those who are reproched for the name of Christ may probably be said to have the spirit of glory resting on them in regard of their present glorious condition by reason of the value and excellency of grace to be preferr'd before worldly prosperity to have the spirit of God resting upon them in that they are assured by * Prophecy is archetypally in God in those who are instructed by Gods prophets as commodities in the possession of those who have purchased them at the second hand Who instructed by a Prophet relates future contingent things cannot without acyrologie be called a Prophet Aquin. 2.2 quaest 173. art 2 3. yet may be said to have the spirit of God resting upon him as affected with any prophecy applyed to his own occasions by speciall aid from Gods spirit To interpret prophecyes contained in sacred Scriptures is to prophecy 1. Cor. 14.1 3 4 5 6. I deny not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consequently be attributed to those who interpret Scriptures immediately doctrinall but to prophecy seems to signifie as I have said in 1. Cor. 14. as in the 6. verse distinguished from doctrine See Beza upon the place divine revelation and the comfortable influence of Gods spirit that God will adde a gracious event to their sufferings Their sufferings if we subduct the spirit of glory and the spirit of God will be much sunk below nothing That I may yet more fully explain this Scripture the spirit of glory seems to allude to Esay 4.5 6. and to the pillar of the cloud which marched before the Israelites by day and that of fire which went before them by night in the wildernesse The comfortable influences of Gods spirit in the hearts of those who are reproched for the name of Christ may be fitly called the spirit of glory in that a pledge of Gods extraordinary presence but moreover as like the pillar of fire illuminating and comforting them beset with gloomy afflictions and like a cloud sheltring them from temptations which are suggested by their sufferings That I may adde another glosse a cloud of afflictions resting upon Gods children is so farre from intercepting the light and sun-shine of Gods countenance that with the cloud which overshadowed the tabernacle and that which rested in the temple it 's a token and pledge of his more then ordinary presence It may be enquired how ruach hakkodesh if it signifie propheticall influence can be said to have been wanting in the times of the second Temple unlesse Haggie Zachary and Malachy be denied to have been Prophets R. Bechai upon the paraschah in Genesis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endeavoureth to remove this scruple The Scripture saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it should say * The latter times as well as the first under the second Temple are to be excepted The Jews in whose age John the Baptist lived counted him a Prophet Matth. 14.5 21.6 Our Saviour is said in Josephus Antiquit. Judaic lib. 18. c. 4. to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wise man he meaneth a Prophet Josephus in his