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
A63067	A commentary or exposition upon the four Evangelists, and the Acts of the Apostles: wherein the text is explained, some controversies are discussed, divers common places are handled, and many remarkable matters hinted, that had by former interpreters been pretermitted. Besides, divers other texts of Scripture which occasionally occur are fully opened, and the whole so intermixed with pertinent histories, as will yeeld both pleasure and profit to the judicious reader. / By John Trapp M. A. Pastour of Weston upon Avon in Gloucestershire.	Trapp, John, 1601-1669.; Trapp, Joseph, 1601-1669. Brief commentary or exposition upon the Gospel according to St John.	1647 (1647)	Wing T2042; ESTC R201354	792,361	772

although sinne in the Saints hath received its deaths-wound yet are there still in the best 〈◊〉 stirrings and spruntings thereof as in dying creatures it useth to be which without Gods greater grace and the countermotion of the holy Spirit within them would certainly produce most shamefull evils This put S. Paul to that pittifull outcry Rom. 7. 24. and made him exhort 〈◊〉 though he were a young man rarely mortified to exhort the younger women with all 〈◊〉 or chastity intimating that thorough the corruption of his nature even whilst he was exhorting them to chastity some unchast motions might steal upon him unawares A tree may have withered branches by reason of some deadly blow given to the root and yet there may remain some sap within which will bud and blossome forth again Or as if some wilde fig-tree saith a Father that grows in the walls of a goodly building and hides the beauty of it the boughs and branches may 〈◊〉 cut or broken of but the root which is wrapped into the stones of the building cannot be taken away till the walls be thrown down and the stones cast one from another So sinne that dwelleth in us hath its roots so inwrapped and intertwined in our natures that it can never be utterly 〈◊〉 but pride will bud and the fruits of the flesh will be manifest though we be daily lopping off the branches and labouring also at the root Sinne is an inmate that will not out doe what we can till the house fall upon the head of it an hereditary disease and that which is bred in the bone will never out of the flesh a pestilent Hydra somewhat akin to those beasts in Daniel that had their dominion taken away yet were their lives prolonged for a time and a season 〈◊〉 7. 12. How much more will your father which is in Heaven give good things Give the holy Spirit saith S. Luke for Nihil bonum sine summo bono saith S. Austin when God gives his Spirit he gives all good things and that which is more then all besides For it is a Spirit of judgement and of burning of grace and of deprecation of knowledge and of the fear of the Lord of strength and of might enabling both to resist evil of sinne and to endure evil of sorrow And for good things temporall to trample on them spirituall to reach after them It is a free spirit setting a man at liberty from the tyranny of sin and terrour of wrath and oyling his joints that he may be active and abundant in the Lords worke This holy spirit is signified by those two golden pipes Zech. 4. through which the two Olive-branches the 〈◊〉 empty out of 〈◊〉 the golden oyles of all precious graces into the candle-stick the Church And how great a favour it is to have the holy Spirit 〈◊〉 inhabitant See Joel 2. where after God had promised the former and latter rain floores full of wheat and 〈◊〉 full of wine and oyl a confluence of all outward comforts and contentments he adds this as more then all the rest I will also 〈◊〉 out my spirit upon all 〈◊〉 He will pour out not drop down only sparingly and pinchingly as some penny-father but pour 〈◊〉 like a liberall housholder as it were by pailes or bucket-fulls And what my spirit that noble spirit as David calleth it that comforter counsellour conduit into the land of the living And upon whom upon all 〈◊〉 spirit upon flesh so brave a thing upon so base a subject Next to the love of Christ in dwelling in our nature we may well wonder at the love of the holy Ghost that will dwell in our defiled souls that this spirit of glory and of God will dain to rest upon us 〈◊〉 the cloud did upon the Tabernacle How glad was Lot of the Angels Micha of the Levite Elizabeth of the mother of her Lord Lydia of Paul Zacheus of Christ Obed-Edom of the Ark And shall not we be as joyfull and thankfull for the holy Spirit whereby we are sealed as merchants set their seals upon their wares unto the day of redemption If David for outward benefits brake out into What is man that thou art mindefull of him and Iob for fatherly chastisements What is man that thou shouldest magnifie him c how should this best gift of his holy Spirit affect and ravish us sith thereby all mercies are seasoned and all crosses sanctified neither can any man say experimentally and savingly that Iesus is the Lord but by the holy Ghost Give good things to them that aske him sc. If they aske in faith bring honest hearts and lawfull petitions and can weight Gods leisure Let none say here as the Prophet in another case I have laboured in vain and spent my strength for nought I have prayed and sped not the more I pray the worse it s with me The manner of our usage here in prison doth change saith B. Ridley in a 〈◊〉 to Bradford as sowr ale doth in summer and yet who doubts but they praid earn and earnestly when they were in Bocardo that Colledge of Quondams when those Bishops were there prisoners God is neither unmindfull nor unfaithfull but waits the fittest time to 〈◊〉 mercy and will surely avenge his own elect which cry day and night unto him though he bear 〈◊〉 with them The seed must have a time to grow downward before it grows upward And as that seed which is longest covered riseth the first with most increase so those prayers which seem lost are laid up in heaven and will prove the surest grain the more we sowe of them into Gods bosom the more fruit and comfort we shall reap and receive in our greatest need Verse 12. Therefore all things what soever ye would c. q. d. To winde up all in a word for it would be too tedious to set down each particular 〈◊〉 let this serve for a generall rule of direction in common conversation and mutuall interdealings one with another whatsoever ye would that men should doe to you 〈◊〉 ye 〈◊〉 so to them This is the royall Law the standard of all 〈◊〉 in this kinde a 〈◊〉 weight and rule according to which we must converse with all men Severus the Emperour had this sentence of our Saviour often in his mouth and commanded it to be proclaimed by the Cryer whensoever he punished such of his souldiers as had 〈◊〉 injury to others For there is no doubt saith Mr Calvin upon this text but that perfect right should rule amongst us were we but as faithfull disciples of active charity if we may so speak as we are acute Doctours of passive did we but love our neighbour as our self Charity t is true begins at home in regard of order but not in regard of time for so soon as thou 〈◊〉 to love thy self thou must love thy neighbour as thy self neither may any

the leaven of Egypt And was transfigured before them This was whiles he was praying as St Luke noteth Prayer rightly performed is a parling with God 1 Tim. 2. 1. a standing upon Intergatories with him 1 Pet. 3. 21. a powring out of the heart unto him Psal. 62 8. a familiar conference with him wherein the soul is so carried 〈◊〉 it self other whiles 〈◊〉 ut caro est penè nescia carnis as St 〈◊〉 speaks of certain holy women in his time that they seemed in place only remote but in affection to joyn with that holy company of heaven So Dr Preston on his death-bed said he should change his place but not his company Peter praying fell into a trance 〈◊〉 praying saw heavenly visions Mr Bradford a little before he went out of the Counter praid with such plenty of tears and abundant spirit of prayer that it ravished the mindes of the hearers Also when he shifted himself in a clean shirt made for his burning he made such a prayer of the wedding garment that the eies of those present were as truly occupied in looking on him as their ears gave place to here his prayer Giles of Brussels 〈◊〉 was so ardent in his prayers kneeling by himself in some secret place of the prison that he seemed to forget himself Being called many times to meat 〈◊〉 neither heard nor saw them that stood by him till he was lift up by the armes and then gently he would speak unto them as one awaked out of a deep sleep Amor Dei est ecstaticus sui nec se sinit esse juris Verse 3. Moses and Elias appeared Those 〈◊〉 is Candidati as the 〈◊〉 called them God had buried Moses but brought him forth afterwards glorious the same body which was hid in the vallie of 〈◊〉 appeareth here in the hill of Tabor Christ by rotting refines our bodies also and we know that when he who is our life shall appear then shall we also appear with him in glory 〈◊〉 3 4. As in the mean space be not we conformed to this world but rather transformed by the renewing of our mindes and in whatsoever transfiguration or ravishment we cannot finde Moses and Elias and Christ to meet as here they did in this sacred Synod that is if what we finde in us be not agreeable to the Scriptures we may well suspect it as an illusion Verse 4. Lord it is good 〈◊〉 us to be here 〈◊〉 plura absurda quam verba But he knew not what he should say he was so amused or rather amazed at that blessefull-sight So Paul whether in the body or out of the body when rapt into the third heaven he cannot tell God knoweth and again he cannot tell God knoweth 2 Cor. 12 2. 3. Only this he can tell that he heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wordlesse Words such things as words are too weak to utter and at the thought whereof Claudicat ingenium delir at linguaque mensque It is as impossible to comprehend heavens joyes as to compasse the heaven with a span or contain the Ocean in a 〈◊〉 No wonder then though Peter cry out it is good being here Or it is better being here then at 〈◊〉 〈◊〉 St Chrysostom senleth it whither our Saviour had said he must go and suffer many things of the Elders and be killed c. That St Peter liked not but would build here rather All men would have heaven but not the rough way that leads to it they would enter into Paradise but not through that narrow portall of afflictions they would sit in the seat of honour with Zebedees children but not drink of Christs cup much lesle be baptized with his baptisme that is be dowzed over head and eares in the waters of miseries They would feed on manchet tread on roses and come to heaven as 〈◊〉 at sea do many times to the haven whiles they are sleeping or before they are a ware But this is no lesse a folly then a delicacy thus to think to divide between Christ and his crosse to pull a rose without pricks to have heaven without hardship One for thee one for Moses one for Elias He never thought of one for himself he was so transported but he had provided 〈◊〉 for himself and us if Christ had taken his 〈◊〉 for so he should have declined death whereby life and immortality was brought to light to the Saints And this unadvised advie was so much the worse in Peter because but six daies before he had been sharply shent by our Saviour and called Satan for such carnall counsell and besides that even then he heard Moses and Elias 〈◊〉 with Christ about his departure confirming him against it It 's hard to say how oft we shall fall into the same fault though foul if left to our selves Verse 5. Whiles he yet spake But had no answer because he deserved it not to so foolish a proposition Only the Father answereth for the Sonne by the oracle out of the cloud according to that I bear not witnesse to my self but the Father that sent me he it is that beareth witnesse of me A bright cloud over shadowed them As a eurtain drawn betwixt them and the heavenly glory to the contemplation whereof they were not yet sufficient Hereby also their senses were drawn off from beholding Christs glory to hear the voice from Heaven which by the cloud as by a charet was carried into their ears with greater sound and solemnity Non loquendum de Deo sine lumine was a saying of Pythagoras God may not be mentioned without a light This is my beloved Son in Whom Here God maketh use of three diverse passages and places of his own book Psal. 2. 7. Isa. 42. 1. 〈◊〉 18. 18. to teach us when we speak to speak as the Oracles of God to inure our selves to Scripture language The voice also which Christ heard from heaven at his baptisme in his first inauguration is here repeated totidem verbis in his transfiguration which was no small confirmation to him doubtlesse as it was also to Peter and the rest that this voice was the same in esfect with his and their confession of Christ in the former Chapter ver 16. Thou art Christ the Sonne of the Living God In Whom I am Well pleased In whom I doe 〈◊〉 and have perfect and full complacency singular contentment And as in him so in us thorow him Zeph. 3. 17. he rests in his love 〈◊〉 his he will seek no further effecit nos sibi dilectos in 〈◊〉 Dilecto he hath made us accepted in that beloved one Here we have Gods acquittance for our better security Hear ye him As the Archprophet of the Church Deut. 18. 15. that Palmoni hammedabber as Daniel calleth him that excellent speaker that master of speech that came out of the 〈◊〉 of his father and hath his whole minde at his fingers ends as we say Hear ye him

hereticks And they knew him not As neither did they the Lord of glory because God had hid him under the Carpenters son Christians are all glorious within like the Tabernacle which was gold within and goats-hair without like Brutus his staffe which as 〈◊〉 reporteth was gold within horn without They are Princes in all lands but as Princes in forrain land they are 〈◊〉 and therefore unkist as the Northern proverb hath it But as had they known they would never have crucified the Lord of glory so did the world know the worth of a Saint of such a one as was the Baptist especially they would have given him but too much honour as Cornelius did Peter as Chrysostom did Babylas and as Tertullian did some other Martyrs to whom writing he sayes 〈◊〉 〈◊〉 sum ut vos 〈◊〉 I am not worthy once to 〈◊〉 unto you Verse 13. Then the Disciples understood Different measures of light and grace are given at severall times as God pleaseth to dispense Ioh. 12. 16. Ioh. 2. 22. Ioh. 10 41 42. Ioseph understood not his own dreams nor the 〈◊〉 what 〈◊〉 read 〈◊〉 afterwards Wait at Wisdomes gates wear out her threshold then shall we know if we follow on to know the Lord 〈◊〉 6. 3. Beg and dig for understanding and thou shalt be sure of it Prov. 2. 3 4 5. Verse 14. And when they were come to the 〈◊〉 That was the next day after the transfiguration Luk 9. and in that nick of time when the 〈◊〉 could neither cure the lunatick nor answer their adversaries who had now sport enough to see them brought into the briers and therefore jeered them before the people to some purpose Most opportunely therefore if ever comes Christ to their succour as it were out of an engine and both cures the childe and confounds the Pharisees His late honour hindred him not from doing his office his incomparable felicity made him not forget poor Josephs misery He knew he was much 〈◊〉 and waited for and therefore makes haste from the mount to the multitude Kneeling down to him Some understand the word of such an humble gesture of catching the party petitioned by the knees or feet as the Shunammite used to the Prophet the Shulamite to her spouse and Thetis to Iupiter when she sued to him in her sons behalf Verse 15. For he is lunatick Or he hath the falling sicknesse as the symptoms shew A common disease but besides that the devil was in it The old manslayer makes advantage of our naturall humours which are therefore the bath of the 〈◊〉 and the bed of diseases to exercise his cruelty upon the poor creature by divine permission seeking by the infirmities of the body to bring sin upon the soul. For oft times he falls into the fire c. The devil pushing him in as it were to destroy him but could not He is limited and 〈◊〉 doe as he would else he would soon end us If God chastise us with his own bare hand or by men like ourselves whip us as it were privately and at home let 's thank him and think our selves far better dealt with then if he should deliver us up to the 〈◊〉 officer to this tormentour to be scourged with 〈◊〉 at his pleasure The wicked he oft casts into the fire of lust and water of drunkenesse and they complain not like a sleepy man fire burning in his bedstraw he cries not out when others haply lament his case that see afar 〈◊〉 but cannot help him It hath set him on fire round about yet 〈◊〉 knew it not and it burned him yet he layed it 〈◊〉 to 〈◊〉 Isa. 42. 25. See Prov. 23. 34. 35. Verse 16. And they could not cure him The prayer of faith would have healed the sick Iam. 5. 15. as Luthers prayer recovered a godly Divine that was far gone in a 〈◊〉 and given up for a dead man by the 〈◊〉 beyond all expectation Iste vir potuit quod voluit saith one of him That man by the force of his faith could doe whatsoever he would with God Fiat mea voluntas Let my will be done said one in his prayer and then sweetly falls 〈◊〉 My will Lord because thy will and he had his request But let not the unbeleever 〈◊〉 that he shall receive any thing of the Lord Iam. 1. 7. sith he shuts heaven gates against his own prayers and by the evil operation of a misgiving 〈◊〉 denies them before he 〈◊〉 them Verse 17. O faithlesse and perverse generation He reproves the nine Disciples but rejects them not Christ in the very dunghill of unbelief and 〈◊〉 can finde out his own 〈◊〉 of faith and holinesse as we see in Sarah Gen. 18. 12. That whole speech of hers was vile and profane besides that for want of faith she laughed at the unlikelihood and was therefore checked by the 〈◊〉 One thing only was praiseworthy in that sinfull sentence that she called her husband Lord This God hath taken notice of and recorded to her eternall commendation and others imitation 1 Pet. 3. 6. And perverse generation Depraved distorted dislocated Homo est inversus decalogus Man now stands acrosse to all goodnesse is born with his back towards heaven a perverse and crooked creature Deut. 32. 5. having his upper-lip standing where his nether-lip should Pro 19 1. and all parts else out of frame and joint Rom. 3. How long 〈◊〉 I suffer you As they doe that willingly bear a burden and are content to continue under it Christ bears with our evil manners Acts 13. 18. as a loving husband bears with a froward wife but yet he is sufficiently sensible and therefore complains of the pressure Amos 2. 13. and once cried 〈◊〉 under the importable weight of it My God my God why hast thou 〈◊〉 me The earth could not bear Korah and his company but clave under and swallowed them up as it soon after 〈◊〉 out the Canaanites who had filled it with filthinesse from 〈◊〉 to corner Ezra 9. 11. Consider how oft thou hast 〈◊〉 over the mouth of the bottomlesse pit and art 〈◊〉 yet 〈◊〉 into the boyling caldron that fiery furnace Oh stand and wonder at Gods 〈◊〉 and be abrupt in thy 〈◊〉 〈◊〉 abused mercy turn into fury Verse 18. And he departed out of him Though with a very ill will for he tore the childe and well-nigh 〈◊〉 him So when we doe by the prayer of faith conjure and charm the devil out of our 〈◊〉 〈◊〉 is called a charm Isa. 26. 16. he will 〈◊〉 all the hutly-burly he can but out he must though never so ill-willing And the childe was cured By his Fathers faith What wonder then that the parents faith be beneficiall to the baptized infant Verse 19. Why could not we cast him out They had heard why before but either heeded it not or were not willing to hear on that ear Loth they were to yeeld that it was any fault of theirs that the