Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	gate_n	lord_n	mighty_a	2,585	5	9.3604	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32350	The blessed Jew of Marocco: or, A Blackmoor made white. being a demonstration of the true Messias out of the law and prophets / by Rabbi Samuel, a Iew turned Christian ; written first in the Arabick, after translated into Latin, and now Englished ; to which are annexed a diatriba of the Jews sins and their miserie all over the world, annotations to the book ... with other things for profit in knowledge and undertanding, by Tho. Calvert ...	Samuel, Marochitanus.; Calvert, Thomas, 1606-1679.	1648 (1648)	Wing S545; ESTC R8621	114,898	246

Lord of Hosts mighty in battell is the Prince of Glory Certain and plain it is O Master that this righteous Lord of Hosts had no battell but in his first comming for in his last comming who shall dare fight with him for when he shall sit on his Seat of judgement and a fire round about him shall flame and burn up his enemies and shall purifie the righteous by fire as it were silver and all this in his last comming then none shall fight against him no place shall there be for any to resist him by battell Of the exaltation of this Righteous One the Prophet Esay speaks Who is that that commeth from Edom with garments dyed red from Bozrah this that is glorious in his apparell And the righteous One thus makes answer I that speak righteousnesse a Defender to salvation mighty to save The Angels then say unto him Why are thy garments red like him that treadeth the Wine-fat He answers them again I have trodden the Winepresse alone and there was not a man with me See here O Master how properly Esay speaks yea I fear the answer of this righteous one much toucheth us and none but us when he saith I have trod them in mine anger and their blood is sprinkled upon my garments and I have stained all my raiment For the day of vengeance is in my heart and the yeer of retribution is come O where have we any hopes in that Righteous One when we see that he complaines of us to the Angels in Heaven and makes knowne to them that he trod the Winepresse alone Whom as it that he trod in his wrath but us who after the Battell in his first comming hath thrown us down and we lie prostrate and trampled under foot now a thousand yeers and still there is a black day of vengeance waits for us in his last comming and a year of retribution is in his heart I would to God O Master when we with murderous hands slew the Prophet Esay wee had laid hands upon this Prophecie also and quite blotted out this fair authoritie out of his Booke that no eye might ever have beheld or read it against us And you may observe that which David cals a Battell The Lord of Hosts mighty in Battell Esay calls a Wineptesse Alas for us O Master we drink that new sweet Wine of which Iacob the Patriarch and Prophet speaks in the Book of the Generation of the Creatures that is Children of Judah He washed his cloathes in the blood of the Grape as it is falne out in us at the first comming of the Messiah that is We washed our garments in his Blood But what shall we wretches do in his last comming when all men shall stand before this man comming to judgement and a furious fire shall be ready to devour them round about him against whom he shall pronounce sentence Then is the time of Battell ceast he shall be no more then trod in the Winepresse then shall there be neither place nor time for repentance all refuge shall then fail onely Justice shall remain that as he was unjustly judged when they found no sinn in him so he shall justly judge all sinners For God saith in the Prophesie of Salomon If the righteous receive judgement where shall be the wicked and the sinner If the righteous scarcely be saved what shall then become of the ungodly CHAP. XIII He more strongly proves the corporall Ascension of Christ FEar as a Furie haunts me O Master and possesses me with this that those Testimonies recited by me out of the Prophets are all as points drawn from the Circumference and meeting all in that Just One as their Center viz. That he was sold for silver as the Prophet Amos avouches That he trod the Winepresse as Esay averrs That he was in battell with our Fathers as David affirms That he was caught as in a Net by our sins as Jeremie alledges That he was wounded in his hands as Zacharie asserts That upon his Vesture they cast Lotts as David assents That he ascended into Heaven as the same Prophet and others with an unanimous testimonie give up Which is not compatible nor can it stand with meer God considered in his Divine Essence and nature for the Deitie has neither Resurrection Exaltation Descension or Session properly Out of what hath been said this must issue with a necessary consequence That this Righteous one is already come to whom all the foresaid things very aptly agree and are fitly accommodated to his corporeall and humane nature which he assumed Now because O Master I know how hardly this enters into thy beliefe as a most improbable paradox that a man should bodily ascend into Heaven ponder these authorities and examples which we meet with in Scripture which underprop and confirm this truth In the first place I rank the Prophet David who saith God hath ascended on high he hath led captivitie captive and given gifts to men Again he speaketh of his Ascension Sing unto God and glorifie his name make way for him that ascendeth from the Western parts the Lord is his name Again David speaks of him in that Psalm which thou hast in thine heart Sing praises to God that ascends above the heaven of heavens to the East After him the Prophet Amos in like manner saith It is the Lord that hath built his Seat on high Of him again the Prophet David God is gone up with a shout the Lord with the sound of a Trumpet Likewise the Prophet Aser in his second Chapter saith I saw a man descending from the midst or heart of the Sea and he came up to heaven But because we want that Prophecie I omit to write many other things which that Prophet hath concerning this And yet wee have that Prophet but he knew not then that he who is Aggaeus in Latine is the same with Aser in the Arabick tongue Moses in his Song saith I lift up my hand to Heaven So Esay Awake or Arise arise O Arm of the Lord. Hannah the Mother of Samuel sings The Lord shall give strength unto his King and exalt the Horn of his Anointed David again The Lord ascended upon the wings of the winde These authorities have I met with in Scripture serving to prove the corporeall Ascension of Christ into heaven Many more there are to this purpose as thou O Master very well knowest Now will I annex some examples out of our Law to follow these Authorities being a thing so convenient for the establishing our belief in the point of Christs bodily ascent into Heaven This in the first place must be taken into consideration that the true and glorious God hath assumed and translated to himself out of the earth many holy men among our forefathers as the Law and Prophets will witnesse and if we doubt not of the ascent of these induced to beleeve it for the sanctitie of the men

calls it the Well of salvation spoken of by Esay the Prophet Nay further behold this Jew turned perfect Christian for he confesses the summary of the Gospell the chief sentence of it to be very true which is this This without all doubt saith he is to be held that none are saved but those that beleeve Christs first comming and those that beleeve not there is no ground for them to hope for salvation at his second comming This is the maine matter of faith in the New Testament so that this Jew confesses like Peter Thou art Christ the Son of the living God And I see no reason but it may bee said to him as to Peter Blessed art thou Samuel the Israelite for flesh and blood hath not revealed this unto thee but my Father which is in Heaven He affirms the very same that is affirmed in the Gospell He that beleeveth on the Sonne hath everlasting life and he that beleeveth not the Sonne shall not see life but the wrath of God abideth on him In the tenth Chapter we have some places brought in to prove the second comming of Christ which will not bear it and yet divers of our Christian Expositours have taken leave to be mistaken as well as this Jew or rather worse and so much the worse because they crie out of all which will not sing to their Violl when they themselves are out of tune Cramer undertaking the clearing of Prophecies concerning Christ finding fault with those that do not make Zach. 14. 3 4 5 c. to be meant of Christs Ascension and the cleaving of the Mount of Olives c. to be meant of the Apostles sending out to the Gentiles he names among the rest our Marochian in this place applying Zachary to the second comming of Christ Surely it is not meant of Christs second comming but as Calvin hath it of an illustrious presence and manifestation of God in his power and might evident to all that Jerusalem shall not be in a shady Valley but shall be conspicuous and open to a glorious view for all Nations to see it and admire it It is true Samuel is mistaken and so is Cramer too for because there is mention of the Mount of Olives it doth not follow that therefore Christs Ascension must be pointed at But the Lutherans Cramer Hunnius and others plow deep furrows upon Calvins backe because he will not swear to their Interpretations Our Christian Moore makes use of the third of Malachie too to prove Christs second comming But who may abide the day of his comming Divers of ours are also to be blamed for this that wheresoever in Scripture they meet with a terrible day of the Lord they presently apply it to the day of Judgement yet he sees little that sees not this to be meant of Christs first comming whose preaching and pure doctrine of Gospell was terrible to prophane ones and Hypocrites Scribes and Pharisees Besides it signifies the misery sorrow and captivitie which should befall the Jews in and after the comming of Christ not by Christs fault but by their impietie and infidelitie rejecting Christ so as his comming proves terrible to them In the end of the 11 chapter he hath two excellent things concerning Christ wherein he speaks Christianisme most Christianly and brushes himself clean of the least Jewish moat 1. He concludes it from Scripture that Christ and Christ alone is the True and Righteous One All men best of men were sinners but Christ was sinnlesse And in this he preferrs him before Moses and all other holy Ones which no Jew will do just as Christ is preferred in Hebr. 3. 2. He makes disobedience and infidelitie in Christ the damning sin This he proves as the Authour to the Hebrews proves it compare his words and those of Hebr. 10. 28 29. and you shall see such an agreement as if he had proposed those words and that Text to be followed He that despised Moses Law dyed without mercy under two or three witnesses He has it like to that If they were worthy of death who beleeved not Moses who was two degrees behinde Christ he was but a temporary Saviour and hee was a sinner Of how much sorer punishment suppose ye shall he be thought worthy c. how much more saith our Samuel are they worthy of this Iudicatorie of fire who beleeve not nay who blaspheme this Christ who is a Righteous One and who saves eternally O that this lightsom beam of truth had pierced the hearts and breasts of all the dark-spirited Jews O that all of them saw with Samuels eyes The Lord perswade these Israelites to dwell in the Tents of Samuel and to come and see CHAP. XII THe Ascension of Christ he proves and beleeves which no stone-hearted Jew will by any means admit into thoughts of probability for they are so farre from beleeving his glorious Ascent into Heaven that they make his Descent into Hell their chief and unquestioned Article with the most horrible blasphemy affirming that our Christ is tormented in Hell in boyling and scalding Zoah Dung because he rejected and despised the Traditions and Doctrines of their holy Elders and Chachamims Yea they make him a false Prophet and to be a prophane wretch as Esau And in the most secret Books and Papers kept among the Jews which they will not let every eye see but such as are rightly Jewish that is stiffe enemies of Jesus this they teach and write That the soul of Esau entred into the body of Christ and so he was just such a wretch as Esau or Edom. And this may perhaps be one main reason why they call all Christians Edomites as thinking wee follow and put our trust in Christ who is as Edom with them He applyes the 24 Psalm to the Ascension of Christ which divers Christian Expositours by Prophesie will have pointed at and by allegory allude to This Author makes some ask the question Who is this King of glory And he sets the Angels to answer the question The Lord of Hosts he is the King of glory This way Ierome goes making a Dialogue betwixt Angels and Devils Who is the King of glory say the Devils The good Angels answer The Lord of Hosts mighty in Battell he is the King of glory This Jew it seems had studyed not onely the Christians Gospell but Christian Interpretours and Expositours of the Bible And though this be no strong proof of Christs Ascension but rather Davids Song about the building and setting up the Temple and the glorious gates thereof for the Lord of Hosts to come enter and dwell in it yet the Jew shews us how willing he is to admit the doctrine of Christs Ascension and to follow Christian Doctors This Jew though he sometimes uses the Scriptures with meanings and applications scarce genuine yet in his application of the 63 chapter of Esay vers 1. to the exaltation and

the Son of Man came in the Clouds of Heaven and came to the Ancient of dayes and they offered him before him And he gave him Dominion Glory and a Kingdome and all people Nations and Languages shall worship and serve him The Hebrew hath it Tribes and Languages shall honour him his dominion shall be everlasting and not passe away his Kingdome shall not be destroyed Our Translation hath it Tribes and Languages shall serve him his Power shall be an everlasting Power which shall not be taken away and his Kingdome shall not be corruptible otherwise his Power shall not fail otherwise his Power shall be for ever and his Kingdom remain for ever Out of all which these things appear with evidence O Master that Christ in his second comming shall sit before the Ancient of dayes as a God come to judgement contrary to that of his first comming where he stood before our forefathers the Jews and received their judgement against him To these two commings of the Messias that is Christ the Prophet David hath respect in that Psalm where he saith For he commeth for he commeth to judge the world His first comming was but simple and mean to which purpose those words are barely set down for he commeth without any addition But as the first was poor so the second will be powerfull and therefore is added this clause to the second for he commeth to judge the world His second comming is mentioned by the Prophet Zacharie His feet shall stand in that day on the Mount of Olives c. You know well enough O Master none of us are so grosse-witted as to hold that God considered in his divine Essence and Nature hath either flesh or feet or any corporeall Members for to have feet is proper to corporietie David alledged in the place before saith of his second comming A fire shall burn before him and round about him For all this O Master we do not say God is circumscriptible for place that any thing may be said to stand about him as he is God but therefore it is thus written because these authorities have a literall veritie in that Righteous One described by the Prophets when one while they speak of his Humilitie another while of his Majestie The Prophet Malachie saith Behold the Lord commeth and who may abide the day of his comming For he shall sit as a refining fire and shall melt the silver and gold Here behold how that Just One once judged shall appear at his second comming Attend O Master and marke how in the same chapter the Prophet further expresses the glorie of his person I will come near to you in judgement and be a true witnesse against adulterers c. In the same sort doth Ezechiel describe him speaking of the Shepherds and Sheep I will separate between them that is I will separate the transgressors from the Righteous and the unbeleevers It is not thus in our Translation but the Arabick reads it so Lo here how in his second comming he will separate the unrighteous from the righteous as Malachie and Ezekiel are both clear in this point At his first comming none of us knew him for hee went beyond the limits of humane nature as God by Esay saith He was reckoned with transgressors and we therefore esteemed him not And Jeremie saith This is the man and who knows him Wherefore O Master this fear dwels upon my soul that our Fathers in the first comming of the Messias fell off and rann into errours and because of this we groan under our endlesse Captivitie Yet what ever fall out we belong unto God and in him we hope CHAP. XI Of the second comming of Christ that he then will judge with Power THese two things O Master I am in no small fear do agree to him 1. That he was manifested as a Saviour to all them that beleeved in him at his first comming 2. That he shall be a just Judge to judge all with power at his second comming David the Prophet speaks of him The Lord hath made known his salvation he hath openly declared his righteousnesse in the sight of the heathen Esay doth not dissent Ye shall draw water out of the wells of salvation or of the Saviour which so far as my eyes serve I can interpret those Wells of salvation to bee meant of nothing else but Baptisme Thus his double Advent hath a double Element his first comming in water to save by Baptisme his second comming in fire to trie all by judgement a Saviour by water a Judge by fire Of this Saviour do those words mean I know that my Redeemer liveth and that in the last day I shall rise from the earth and my eyes in my flesh shall see my God Observe here O Master how he calls this Just One both Saviour and God It is confest and manifest that God being a Spirit cannot be seen with any eye of flesh Scripture gives it out that the Saviour is the Righteous God and he alone challenges the name of that True Iust One of whom that saying is He did no sinne neither was guile found in his mouth Esay the Prophet testifies this of him This cannot be said of Moses or any of the Prophets that he is a Righteous Saviour and without sinne you Master know well enough that both Moses and the Prophets were sinners which the Scripture makes plain in that none is called the Righteous One but Christ and that name is reserved as onely proper to him And this without all doubt is to bee held that none are saved but those that beleeve his first comming and those that beleeve not there is no ground for them to hope for salvation at his second comming This argument has a marble reason to lay the foundation strong for it for I reason thus If they were worthy of death that beleeved not Moses who was two great degrees below Christ for Moses was but a temporary Saviour and a sinner how much more are they worthy of this judicatory fire that beleeve not nay and worse that blaspheme this Righteous One the Lord that never knew any sin Yet nothing can so fall out as to take this from us our relation and belonging to God CHAP. XII Of the Ascension of Christ DIgging into the precious earth of the Scriptures we have found O Master that Christ shall be exalted from earth to Heaven and hence arises my fear that this was fulfilled in him whom our Fathers Butchered and that the Prophet Davids acclamation is of his exaltation Open the gates of your Principality O ye Princes and be you lift up O ye everlasting doors and the Prince of glory shall enter in To which words I intreat your attention O Master that you mark how the Angels in Heaven make answer Who is the Prince of Glory and he will answer again to them The