Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	battle_n	king_n	lift_v	3,025	5	10.8885	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04192	A treatise of the consecration of the Sonne of God to his everlasting priesthood And the accomplishment of it by his glorious resurrection and ascention. Being the ninth book of commentaries upon the Apostles Creed. Continued by Thomas Iackson Doctor in Divinity, chaplaine in ordinary to his Maiesty, and president of C.C.C. in Oxford.; Commentaries upon the Apostles Creed. Book 9	Jackson, Thomas, 1579-1640.	1638 (1638)	STC 14317; ESTC S107491	209,547	394

My soule longeth yea even fainteth for the Courts of the Lord My heart and my flesh crieth out for the living God Yea the sparrow hath found an house and the swallow a nest for her selfe where she may lay her young even thine Altar O Lord of hosts my King and my God Blessed are they that dwell in thy House they will be still praising thee Psal 84. ver 1. 2. c. and againe ver 9. Behold O God our shield and looke upon the face of thine anointed After his restitution to his former freedome the kingly Prophet out of his consciousnesse of his owne integrity and righteousnesse of the cause for which he was persecuted by Saul and by others frames these divine characters of such as have interest in the blessings prefigured by free resort unto the service of the Tabernacle or of the Temple whose erection perhaps was in his project when he composed this 15 th Psal Who shall abide in thy Tabernacle or who shall abide in thy holy hill This Question he proposeth to Iehovah the Lord himselfe desirous to be instructed by him in this great mystery before he tooke upon him to instruct others in it And he receives this answer Hee that walketh uprightly and worketh righteousnesse and speaketh the truth in his heart ver 2. and thus concludes he that doth these things shall never be moved Which last words could not be exactly fulfil'd of the Tabernacle which it selfe was moveable None but men so qualified as the character of the Psalme imports had any just title or sure hope to be perpetuall partakers or inheritors of the blessings or comforts of this life which did attend the true service of the Tabernacle much lesse of the eternall blessings of the heavenly sanctuary The ungodly and prophane persons of those times or men tainted with the contrary vices unto those good qualifications which he there requires however they might by extraordinary mercies fare de facto did alwaies de jure or by the ordinary course of God's Iustice forfeit their interest in the blessings promised to sincere observants of the Lawes of the Tabernacle 6 So that this 15 th Psalme for its literal sense is a fuller expression of the matter contained in the first Psalme or a more lively character of the blessings there promised Now in as much as the Tabernacle whilst it was moveable in the wildernesse whilst it was pitched in Shiloh or in the Temple it selfe erected by Salomon on Mount Sion was but a Type or Figure of that heavenly Sanctuary which God by his owne immediate hand hath pitched Whatsoever was literally meant or verified of the first Tabernacle or Temple and of the visible Founders of them or sincere resorters to them was in the mysticall sense verified of the heavenly Sanctuary and of the invisible Founder of it Christ Iesus the Son of God who did consecrate it with his owne blood into this holy Temple He alone could enter by the sacrifice of himselfe he alone had right to dwell in it but through his mediation and intercession all such as follow the Psalmist's directions in that Psalme which are indeed the immediate precepts of God himselfe are admitted to be partakers of those joyes which by right as we said belong to the holy one of God alone as all the faithfull people during the Law were partakers of the sacrifices and services of the Temple though these were to be performed by the high Priest alone further in as much as none besides the promised seede of David or David's Lord could exactly performe or solidby expresse the qualifications in that Psalme required none but hee could have just right or tītle to enter into that most holy Sanctuary whereof the sanctum sanctorum or holy of holies was but the model nor ascend into that holy Mount whereof the hill o● Sion was at the best but the footstoole or lowest step to it Into this Sanctuary the Son of God our high Priest had better right to enter more absolute authority to ascend the royall throne in what part soever of heaven seated then the high Priest of the Law had to enter into the sanctum sanctorum or Sanctuary within the vaile into which he was to enter but once a yeare nor might hee then admit any 〈…〉 or attendants to goe in with him But into this heavenly Sanctuary into which our hopes even in this life doe enter Christ Iesus as saith the Apostle is gone before us being made an high Priest for ever after the order of Melchisedech and by verme of this Priesthood hee hath full power and authority to consecrate us to be Kings and Priests unto God even all us that feel●● to expresse the characters of the Psalmist's blessed man by sanctity of life towards God and syncerity of conversation amongst men 6 That by the Tabernacle or holy hill mentioned Psal 15 th the heavenly Sanctuary whereinto our high Priest is entred is principally intended according to the mysticall sense besides the conclusion of that Psalme the close of the 24 th Psalme makes it more cleere The Question and Answer proposed and made by this Psalmist is the same but more distinct with that mentioned 15. Who shall ascend into the hill of the Lord And who shall stand in his holy place He that hath cleane hands and a pure heart who hath not lift up his soule to vanity nor sworne deceitfully Hee shall receive the blessing from the Lord and righteousnesse from the God of his salvation ver 3. 4. 5. Psal 24. But there followes another remarkable Question twise proposed in words altogether the same and twise answered in the same words for equivalency of sense with a preface most majesticke Lift up your heads O yee gates and be yee lift up yee everlasting doores and the King of Glory shall come in ver 7. The Question followes ver 8. Who is this King of Glory Sure neither David who composed this Psalme nor Salomon his sonne but Iehovah potens in bello Iehovah the strong and mighty Lord puissant in in battaile ver 8. But least his posterity should not be so observant of these mysteries as was befitting immediately after the reiteration of the former preface Lift up your heads O gates c. and of the same Question Who is the King of Glory hee resolves us somewhat more fully then before ver 10. Iehovah exercituum ipse est rex gloriae the Lord of hosts he is the King of Glory and concludes the whole Psalme with Selah which as to my remembrance hath been observed before is not only a musicall note or modulation of the tone in singing but a character of some peculiar matter or mystery in the ditty deserving attentive meditation 7 Vpon the matter then or reckoning rectaratio being admitted Iudge this Psalmist by King of Glory and Lord of hosts meanes the same Lord and no other then whom in the beginning of this divine hymne he had acknowledged supreame Lord and

them It was by so much the welcomer by how much the accomplishment of it was lesse thought on 7 But were these two great Apostles altogether without blame in that before this time they knew not the Scripture that Christ was to rise from the dead They might be more capable or worthy of blame then we to lay any blame upon them wherefore not to pronounce what I think of them much lesse to determine any thing concerning them I must make bold to be the Reader 's remembrancer of that which our Saviour himselfe immediately after his Resurrection said unto two of his Disciples which did doubt of the truth of it albeit they had heard it in a sort testified the story is Luk. 24. 22. 23. Gertaine women of our company say those two Disciples which went with our Saviour to Emmaus made us astonished which were early at the Sepulcher And when they found not his body they came saying that they had also seene a vision of Angels which said that he was alive And certaine of them which were with us went to the Sepulcher and found it even so as the women had said but him they saw not Then hee said unto them O fooles and slow of heart to believe all that the Prophets have spoken Ought not Christ to have suffered these things and to enter into his glory How farre S. Peter and S. Iohn were lyable to this censure of the supreame Iudge that I leave for him to determine S. Iohn from this time did expressely believe Christ's Resurrection So did not S. Peter till afterwards if we may believe the collections of cardinall Tollet upon this place 8 The point which from our Saviour's words unto these Discipels Luk. 24. and from our Evangelist's confession of himselfe in the 9. ver of the 20. Chap. I would commend unto the Reader 's consideration is this that our Saviour's Resurrection from the dead was fore-signified and might haue beene fore-knowne not from one or two places of Scripture only but from many from the current of that which Moses and the Prophets had written So it followes Luk. 24. 27. Beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himselfe And when S. Iohn saith that the Disciples as yet knew not the Scriptures this is more then if hee had said that they knew not the Scriptures that hee must rise againe from the dead The phrase imports as much as if the whole drift and scope of Scripture was to fore shadow setforth or exemplifie the power and vertue of Christ's Death and Resurrection from the Dead CHAP. 30. That the Death and Resurrection of the Sonne of God was aenigmatically fore-told in the first promise made to our Father Adam and our Mother Eve That his Resurrection was exquisitely prefigured by Isaac's escape from death and the Propagation of his Kingdome after his Resurrection by the strange increase or multiplication of Isaac's seede A parallel betwixt our Saviour and Ioseph in their affliction and exaltation THe truth of our Saviour's Resurrection is necessarily though but aenigmatically included in the first promise made to mankind Gen. 3. ver 15. And I will put enmity betweene thee and the woman and betweene her seede and thy seed it shall bruise thy head and thou shalt bruise his heel This sacred oracle as hath been to diverse purposes before observed includes a literall and an emblematicall ormysticall sense To the present purpose by the heele of this womans seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of the ancients understand the Humanity of our Saviour and not amisse so it doe not point out the similitude too precisely The warrantable punctuall meaning of the place is thus As a bruise in the heele to an ordinary man is not deadly so neither was death it selfe unto our Saviour because he was God as well as man and by the vertue of his divine power could as easily recover life againe after he had been put to death as a strong body whose vitall or internall parts are whole and sound can recover health after some bruise in the heele or other infirmity in his outward or extream parts but so could not Saran recover the blow which our Saviour by his Sufferings gave him in the head hee hath been ever since diminuti capit is deprived of his wonted power and dispossessed of such as were before his captives So saith our Saviour Ioh. 12. ver 31. Now is the judgment of this world now shall the Prince of this world be cast out And I if I be lift up from the earth will draw all men unto me And his drawing of men unto him was a drawing of them out of Satan's bondage and dominion So that Lucifer as wee may hence gather had a two-fold fall The one from heaven or his sear of Angelicall glory when hee sought to be like God his Creator The other from his power or dominion over this inferior world or morrall men And this befell him by seeking to make the Sonne of God more miserable than other men by attempting to have him lifted up upon the Crosse as the brasen Serpent was in the wildernesse The same nailes that nailed our Saviour's feete to the Crosse did pierce the old Serpent's head In briefe Christ was to crush the old Serpent's head by conquering death and death could not be fully conquered but by dying So that when it offered it selfe unto our Saviour he was to meete with it and to fight with it not a farre off but hand to hand yea to close with it and to receive the utmost force and power of it in every part Not thus throughly to have tasted it had beene to eschew it or to have fled from it not to have conquered it But thus to abide the extremity of it to receive the full dint of all the blowes that death and hell or all the powers of darknesse could reach mortality and yet to put all off or rather to redouble their forces upon themselves was truly to subdue death and him that had the power of death This is our Apostle's inference Heb. 2. ver 14. For asmuch then as the children are partakers of flesh and blood He also himselfe likewise tooke part of the same that through death he might destroy him that had the power of death that is the Divell 2 Our Saviour as some of the ancients have wittily said did as it were bait his divinity with his humanity that hee might catch Satan in his owne net or with his owne hook Satan being by nature an immortall spirit did take upon him the bodily shape of a Serpent to beguile the first woman and our Saviour being the eternall Spirit and Sonne of God did take our flesh that is the womans seed upō him thereby to deceive or intrappe the great Tempter For unlesse the Godhead had been invested with the weaknesse of mortall flesh the old Serpent would not have so desperately adventured his