Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	wit_n	word_n	world_n	111	3	4.1256	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88953	Israel's redemption redeemed. Or, The Jewes generall and miraculous conversion to the faith of the Gospel: and returne into their owne land: and our Saviours personall reigne on Earth, cleerly proved out of many plaine prophecies of the Old and New Testaments. And the chiefe arguments that can be alledged against these truths, fully answered: of purpose to satisfie all gainsayers; and in particular Mr. Alexander Petrie, Minister of the Scottish Church in Roterdam. / By Robert Maton, the author of Israel's redemption. Divided into two parts, whereof the first concernes the Jewes restauration into a visible kingdome in Judea: and the second, our Saviours visible reigne over them, and all other nations at his nextappearing [sic]. Whereunto are annexed the authors reasons, for the literall and proper sense of the plagues contain'd under the trumpets and vialls.	Maton, Robert, 1607-1653?	1646 (1646)	Wing M1295; Thomason E367_1; ESTC R201265	319,991	370

could now rule the Nations with a rod of iron break them to shivers as a Potters vessell Yea why have the Saints on earth been so long time persecuted afflicted tormented and still are if the Saints in heaven have power to deliver them and tread down their enemies And why are there still so many large heathen Kingdomes not yet subdued to the faith or government of the faithfull if the Saints in heaven can rule them as they please Certainely if you can make this good that our Saviour hath already given to the Saints in heaven that power over the Nations which he here speakes of to wit a conquering and commanding power a power to rule them with a rod of iron you will helpe the Papists to a better ground for their supplication unto Saints then was ever yet thought of by themselves For doubtlesse if the Saints in heaven have now command over this inferiour world they must needes be acquainted with all passages of importance in it as Kings and their Agents are with the affaires of State in the Kingdomes over which they rule and so may wel be sought to if nor for spirituall yet for outward and temporall advice succour and defence Israel's Redemption The like encouragement he gave also to his Disciples before his passion Ye are they said he which have continued with me in my temptations therefore I appoint unto you a Kingdome as my Father hath appointed unto me that ye may h Matth. 26.29 Mark 14.25 Luk. 14.15 cha 22.16.18 cha 24.42.43 Acts 10.41 eate and drinke at my table in my i Dan. 2.44 cha 7.14.27 Kingdome and sit on k Dan. 7.22 Revel 20.4 Matth. 19.29 seates judging the twelve Tribes of Israel Luke 22.28 Mr. Petrie's Answer It might be more for his purpose to have concealed this text which makes the 12 Tribes of Israel the persons iudged all the texts quoted on the margin speake of the Kingdome of God except that of Luke 24.42 43. where is mention of no Kingdome but of eating and drinking after Christs resurrection and if that be the Kingdome whereof our Saviour speakes eb 22.29 that Kingdome is come already Reply It might have been more for my purpose you say to have concealed this text And why because you have nothing to say to it that it makes the twelve tribes of Israel the persons iudged What doe you thinke then that in our Saviours Kingdome in the restored Kingdome of Israel there shall be no government or that it is a token of the unrighteousnesse of a Kingdome to have governours in it Certainely unrighteous Judges are a ready meanes to make a Kingdome unrighteous to make charity waxe cold and envy and contention grow hot But upright Judges are as effectuall a meanes to preserve righteousnesse in a Kingdome to cherish and strengthen love and unity and to chase away all hatred and dissention and how righteous then shall that Kingdome be where our Saviour himselfe shall be King and the Disciples and other Saints governours under him And surely seeing the twelve Tribes of Isael cannot be taken for the reprobate nor for the Saints already departed and to depart or to overcome before our Saviours appearing for these must be Judges as well as the Disciples as our Saviour himselfe doth testifie Rev. 3.21 To him that over cometh will I grant to sit with me in my Throne that is to have power over Nations as it is Rev. 2.26 27. and to reigne on earth as it is Rev. 5.10 Seeing I say the twelve Tribes of Israel can be taken for neither of these they must needes be taken for the Kingdome of Israel which is againe to be restored on earth where onely the glorifi●d Saints can sit as Judges over others For in the new Jerusalem they are all to be partakers of the same glory though not of the same measure of glory they are all to have equall interest in the tree of life and river of life and therefore there shall neither be need of judging nor any temporall possessions and affaires to be judged of For the heavens and the earth that now are and all the creatures on the earth being to last no longer then the first death shall last shall be then all dissolved And those new ones mentioned Rev. 21.1 that new heaven I say from which and that new earth to which the new Jerusalem shall descend created in their place You tell us next that all the texts quoted on the margine speake of the Kingdome of God except that of Luke 24 42 43. where is mention of no Kingdome but of eating and drinking after Christs resurrection c. But doe not the other texts speake also of something to be done in the Kingdome of God as well as of the Kingdome of God Surely our Saviour saith Matth. 26.29 I say unto you that I will not drinke henceforth of the fruite of the Vine untill that day when I shall drinke it new with you in my Fathers Kingdome as it is Marke 14.25 in the Kingdome of God and Luke 22.15 he saith I have earnestly desired to eate this Passeover with you before I suffer for I say un●o you Henceforth I will not ease of it any more untill it be fulfill'd in the Kingdome of God And he tooke the cup and gave thankes and said Take this and divide it among you for I say unto you I will not drinke of the fruite of the Vine untill the Kingdome of God become Loc here is mention of eating and drinking too and that of our Saviours eating the Passeover and drinking wine againe with his Disciples but not untill the Kingdome of God be come And therefore unlesse you will deny that the Kingdome of God shall come you cannot deny that our Saviour and his Disciples shall again eate and drinke together nor consequently that the Kingdome of God is meant of our Saviours Kingdom on carth Of that Kingdome of which he said to his Disciples Luke 22.28 Yee are they which have continued with me in my temptations therefore I appoint unto you a Kingdome as my Father hath appointed unto me that ye may eate and ●rinke at my table in my Kingdome c. For where is a Lambe for the Passeover where growes the Vine but on earth and when could the Disciples eate the Passeover and drinke wine againe with our Saviour at his table but after the resurrection of their bodies And that text Luke 24.42.43 was quoted onely to shew that glorified bodies can eate and consequently that the denyall of this can be of no force against the proper sense of our Saviours words whose single affirmation of his eating and drinking with his Disciples after his next appearing ought to be of more account with us and to gaine more beliefe from us then all other mens negation of it And this selfe same Kingdome of our Saviour on earth is sometimes called the Kingdome of the Father because it is appointed unto him

recompence when this Kingdome of God shall beginne And it being evident from the text that this Kingdome of God is to be a Kingdome in which there shall be eating of bread that is according to the signification of this phrase in the Gospell of such creatures as God hath ordained for mans food on earth this Kingdome of God must needes be meant of a Kingdome on earth and consequently the recompence our Saviour spake of is to be given on earth and the resurrection of the Saints to enjoy this Kingdome is to precede the rising of all others which shall not be till the time of this Kingdome be sully expired The second testimony is in Joh. 6.39 40 44.54 of which the last ver is this Who so eateth my flesh and drinketh my bloud hath eternall life and I will raise him up at the last day And these last words are the close of the other verses also whence you argue thus If the last day be the day of the generall judgement as certainely it is even supponing the temporall Monarchy for a 1000 yeares and the elect shall not be raised till the last day as these words imply then there shall not be a first and second resurrection unlesse the second resurrection be after the last day And what coherence is there in this argument what appearance of truth certainely it savours not of your great skil in Logique For neither the first not the last resurrection shall be till the last day and yet both shall be in the last day seeing the last day shall beginne with the first resurrection and end with the last But yet we have good reason to beleeve that our Saviour spake here only of the first of these resurrections because in v. 54. he speakes onely of raising them that should be worthy partakers of the Sacrament of his body and bloud which Sacrament is to shew forth the Lords death till he come as Saint Paul affirmes 1 Cor. 11.26 and for ought we yet know no longer If therefore you have no better arguments to support the spirituall interpretation of the first resurrection Rev. 20.4 5 6. then this it were farre better that you did lay your hand on your mouth then plead for it And indeede how could you imagine that God should reveale unto S. John the rising of men from sin as a secret then unknown unto the world that I say he should foreshew this as a thing then to come which began ●n Adam himselfe and was at that time the daily effect o● the preach ng of the Gospell The third text is that of Saint Paul in Phil. 3.11 If by any meanes I might a●t ●ine to the resurrection of the dead To which you answer these words name h● dead generally c. Certainely no more generally then the same Apostles words in 1 Cor. 15.42 c. doe Where he saith S● also is the resurrection of the dead it is sowne in corruption it is raised in incorruption it is sowne in dishonour it is raised in glory it is sowne in weakenesse it is raised in power it is sowne a naturall body it is raised a spirituall body And doe any besides the just rise in glory in power and with spirituall bodies or do you thinke that it was need full for Saint Paul to use his utmost care and endeavour that he might attaine to rise at that time when th● unjust should rise The resurrection therefore which the Apostle strove so much to attaine unto was no other then the resurrection of the dead in Christ then the first resurrection of which it is said that he who hath a part in it the second death hath no power over him As on the contrary all that dye before this resurrection and are not raised in it shall perish everlastingly But because you had no more to say to the text which I have quoted you alledge the 20 ver of the same chapt out of which you raise these arguments If the Politeuma the freedome of the godly be in heaven then they expect not a Monarchy on earth And if their bodies shall be like unto Christs glorious body they shall not live an earthly life nor dye againe But as we allow your last argument for we know not who doth affirme the contrary to wit that the Saints shall after their resurrection be either mortall or sinne●ull so in your first argument we first deny your translation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you make the ground of your argument For it signifies not there a freedome or priviledge but a manner of living as by the Apostles opposing of his owne conversation to the conversation of some carnall minded Ministers of the Gospell it is apparent and therefore it is rendred by Piscator word for word for our civill life or behaviour is in heaven that is is as temperate as if we were inheaven in the presence of God and the holy Angels And secondly we deny the argument it selfe For though we suppose that the godly have now no outward freedome on earth for an inward and spirituall freedome you must needes grant them seeing he that is called in the Lord is the Lords free-man as it is said 1 Cor. 7.22 and all the royall dignity which you allow the Saints consists in this though then we suppose I say that they have now no outward freedome for this also they have as appeares in 1 Cor. 7.21 and chap. 9. ver 19. yet it will not follow from hence that they exp●ct none on earth hereafter when Christ shall change their vile bodies that they may be like unto his glorious body The two next texts are one in 1 Thes 3.13 and the other chap. 4. ver 14 15 16 17. in both which the Apostle speaks of the rising of none at Christs comming but of the dead in Chr st And seeing the resurrection of their bodies doth equally belong to the godly and the ungodly why should we not thinke that he would as well have spoken of the resurrection of these also as of the other if they had been to rise at the same time with the other Doubtlesse you could shew no reason why the Apostle should speake so much and so often of the resurrection of the godly at Christs comming and nothing of the resurrection of the ungodly if they had been to rise all together And therefore you have here also strugled onely with your owne fancy and now the third time strangled this deformed issue of your slanderous imputation to wit that the raised Saints shall dye againe and rise againe For this opinion is indeed altogether inconsistent with the truth which we hold touching the reigning of the raised Saints with Christ a 1000 yeares before the last resurrection And suppose any one had vented this errour yet it is an argument of your malice to prosecute the confutation of it in your answer unto me I say thus to prosecute it as if it were the common opinion of us