Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	door_n	gate_n	lift_v	2,757	5	9.7173	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46807	Annotations upon the five books immediately following the historicall part of the Old Testament (commonly called the five doctrinall or poeticall books) to wit, the book of Iob, the Psalms, the Proverbs, Ecclesiastes, and the Song of Solomon ... / by Arthur Jackson ...	Jackson, Arthur, 1593?-1666.	1658 (1658)	Wing J64; ESTC R207246	1,452,995	1,192

of any meat concerning which notice was given them that it had been offered to idols to wit because all the creatures being the Lords they were to use them to his glory and therefore might not eat them to the scandall of their brethren or because the whole world being the Lords they need not fear they should not have to eat seeing out of his rich store he was able to provide otherwise for them But if any man say unto you This is offered in sacrifice unto idols eat not for his sake that shewed it and for conscience sake The earth is the Lords and the fulnesse thereof Vers 2. For he hath founded it upon the seas and established it upon the flouds That is say some Expositours by the seas and by the flouds as we use to say in that sense that London stands upon the river of Thames But rather it is said that God hath founded it upon the seas c. because whereas the naturall place of the earth is to be under the waters God hath ordered it so that it is above the seas and above the flouds so that in outward appearance it seems as it were to stand upon the waters and hereby it was made fit for the habitation of his creatures See the Note Gen. 1.9 Vers 3. Who shall ascend into the hill of the Lord and who shall stand in his holy place As if he should have said Though all the inhabitants of the world be the Lords yet to dwell in Gods holy hill as members of his Church his peculiar people that 's a priviledge which few to speak of do enjoy yea even amongst those that are his people in outward profession But for the more clear understanding of these words see the Notes Psal 2.6 and 15.1 Vers 4. He that hath clean hands c. That is He whose works are blamelesse and a pure heart that is a heart purified by faith from all sinfull pollutions all erroneous opinions and carnall affections he that is carefull to approve his heart unto God as well as to avoid sin outwardly As for the following clause who hath not lift up his soul unto vanity that is diversly expounded Some understand it of the man that hath not worshipped idols which are often tearmed vanities in the Scripture see the Note 1 Kings 16.13 Others of him that doth not give his mind to vain and foolish sinfull practises or that doth not heed or trust in the vain and foolish designs of the world nor the allurements of Satans temptations see the Notes Job 31.5 and Psal 4.2 But there are two Expositions which most follow The one is that by lifting up his soul unto vanity is meant vain and false swearing for because they that swear do engage their souls thereby and as it were offer them up as a pledge unto God 2 Cor. 1.23 I call God saith the Apostle as a record upon my soul therefore the man that swears vainly and falsly may be said to lift up his soul unto vanity and so they make this to be much the same with that which follows nor sworn deceitfully The other is that by the man who hath not lift up his soul unto vanity is meant the man that doth not set his heart upon vanity because men are wont with much eagernesse to look and gape after those things which they earnestly desire Psal 123.1 2 therefore by a borrowed speech they that earnestly look after and greedily desire the vain things of this world riches and honours and pleasures or that prosecute eagerly any vain or sinfull desire they are said to lift up their souls unto vanity The same expression is used in the Hebrew much to the same purpose Deuter. 24.15 and Jer. 22.27 Vers 5. He shall receive the blessing from the Lord c. That is He and he alone shall receive the blessing which the Lord hath promised his people to wit all blessings temporall spirituall and eternall for thus are all these comprehended under this word the blessing 1 Pet. 3.9 knowing that ye are thereunto called that ye should inherit a blessing though indeed both here and there the blessing of eternall life may be principally intended concerning which Christ shall say Come ye blessed of my Father inherit the kingdome prepared for you c. Matth. 25.34 And so in the following clause and righteousnesse from the God of his salvation it is this blessing promised that is there tearmed righteousnesse to wit either because it shall be the reward of their righteousnesse or because God out of his righteousnesse or faithfulnesse will bestow it upon them in both which regards the glory of heaven is accordingly called a crown of righteousnesse 2 Tim. 4.8 See the Note Psal 5.8 Some I know understand this of the righteousnesse of God in Christ but in regard he speaks of rewarding the righteous the first Exposition must needs be intended Vers 6. This is the generation of them that seek him c. By a generation of men in the Scripture is usually meant some sort or kind of men as Matth. 12.39 An evil and adulterous generation seeketh after a sign and Luk. 16.8 The men of this world are in their generation wiser then the children of light and so it is taken here This is the generation of them that seek him that is These that I have before described are that sort or kind of men that do truly seek God and are the true people of God Yet withall I doubt not but that the title of the generation of them that seek him is here limited to these purposely to shew how vainly those Israelites boasted of being the seed and generation of Abraham and the peculiar people of God who in the mean time lived not as became Gods people and that though they went up amongst others to worship God in his holy place for this is spoken in reference to that before vers 3. who shall ascend into the hill of the Lord c. yet they did not indeed seek God and therefore in the second clause by turning his speech to God for so some read it as it is in the margin of our Bibles that seek thy face O God of Iacob he doth as it were call God to witnesse that it was so and so doth withall covertly imply that however men might esteem them Gods people yet before Gods tribunal it would not be so But if we read it as it is in our Text the meaning is this that seek thy face O Iacob that is seek to joyn themselves to the true Church and people of God according to that of the prophet Isa 44.5 One shall say I am the Lords and another shall call himself by the name of Iacob c. Vers 7. Lift up your heads O ye gates and be ye lift up ye everlasting doors and the king of glory shall come in In these words first David expresseth his earnest desire that the Temple might be built and the Ark settled therein and

therefore in a poeticall manner he speaks to the gates of the Temple calling them everlasting doors because the Ark that had been often removed from one place to another was now in the Temple to continue for ever according to that Psal 132.14 This is my rest for ever c. see also the Note 1 Kings 9.3 And by speaking to the gates to lift up themselves either first he may mean the building of them up Lift up your heads O ye gates that is Be ye built up that the Lord of glory in his Ark may enter into you or secondly the lifting up of the upper posts of the gates as if he had said Raise up and enlarge yourselves and become greater then you are because the great King of Glory is to enter in by you alluding to the custome of opening the gates of a house or city to the widest when some great Prince is to come in or thirdly the lifting up of their heads in a way of glorying and rejoycing as if he had said Triumph and rejoyce O ye gates thereby the better to set forth the solemnity and joy of the Arks removall into the Temple But secondly Doubtlesse under this type 1. he speaks to the Church the true spirituall Temple desiring that this Temple may be built up and that at her doors which are called everlasting because the Church shall continue for ever the Lord Christ the Lord of glory 1 Cor. 2.8 may be entertained with joy as their Lord and King and so he may enter and rule as king amongst them 2. to Christians the particular members of the Church or to all men in generall who being converted become the true Temples of the ever-living God 1 Cor. 3.16 at the doors of whose hearts called everlasting doors because they shall live for ever he knocks to have entrance Rev. 3.20 exhorting them to lift up their heads that is to raise up their hearts from all earthly things and to prepare them by faith that God in Christ the Lord of glory and by whose merits all his members are glorified may enter in and dwell and rule in their hearts by faith 3. as some conceive to Princes and Magistrates exhorting them to let in the Lord Christ and the Gospel and kingdome of Christ into their kingdomes and common-wealths expressing this in these tearms Lift up your heads O ye gates c. either as alluding to the custome of Magistrates sitting in the gates in those times when they judged the people or because of the great power that such men usually have either to let in or to keep out the profession of the Christian religion amongst the people and 4. to the gates of Gods holy Temple in heaven calling upon them with all joy to entertain the Lord Christ when he should after the accomplishment of the work of mans Redemption triumphantly ascend into heaven and so in these words Lift up your heads O ye gates c. there may be an allusion to those triumphall Arches which used to be set up for the entertainment of great Conquerours Vers 8. Who is this king of glory c. These words must be taken as a question propounded by David either in his own name as if he should have said But who now is this king of glory that I speak of that so he might take occasion to extoll this king of glory and shew what reason there was why they should gladly receive him or in the name of some other that might move this question as if he should have said But now if any one shall demand of me Who is this king of glory I answer the Lord strong and mighty c. I know many Expositours take them to be the supposed reply of those that were spoken to in that foregoing figurative expression Lift up your heads O ye gates c. and accordingly they conceive that this reply is made either by way of scorning and despising Christ as if they should have said What is this your glorious king that we should submit to him or else by way of desiring to be informed and satisfied concerning Christ yea they that understand the former verse of Christs ascension into heaven take these words as the reply of the Angels admiring that one clothed with a humane body should ascend above the heavens and enter in as the Lord of that Jerusalem But that which is first said of this seems most probable And however that which is answered The Lord strong and mighty the Lord mighty in battel plainly imports that it was he who being of infinite power was able to destroy those that would not submit to him and to protect his people against all their enemies both temporall and spirituall and to make them victorious over them all and it may have speciall reference to Christs conquest over Hell and death when after his Resurrection he ascended triumphantly into heaven Vers 10. The Lord of hosts c. See the Note Gen. 2.1 PSALM XXV Vers 1. UNto thee O Lord do I lift up my soul That is In thee only do I trust and hope and my hearts desire for help and comfort is only towards thee and with much eagernesse doth expect good from thee In the Hebrew this Psalm is so composed that we have all the letters of the Hebrew Alphabet one after another in the first letter of every verse except only in two or three verses and that as we may probably conceive that being a Psalm of singular excellency and speciall use it might by this help be the better remembred The like elegancy there is in the 34 37 111 112 119 and 145 Psalms Vers 2. I trust in thee let me not be ashamed To wit as they use to be that when they have hoped for any thing with great confidence and have boasted of their hope yet at last have been disappointed Vers 3. Yea let none that wait on thee be ashamed c. To wit neither by their own disappointments nor mine For this last some adde because if he should fail of his hopes he knew this would be a great discouragement to others that waited to see what the issue of Gods dealings with him would be Let them be ashamed which transgresse without cause that is that causlesly afflict and trouble me and oppose me in the businesse of the kingdome promised me see the Note Psal 7.3 Yet some conceive that by them which transgresse without cause is meant those that out of distrust do causlesly fall away from God and others understand it of all wicked men whatsoever all sin against God being in true judgement altogether unreasonable and causlesse But the first Exposition is the best Vers 4. Shew me thy waies O Lord c. That is the waies wherein thou hast appointed thy people to walk Or Shew me thy waies that is the waies thou usest to take with thy children as namely how gracious thou art unto them though thou dost usually afflict them how faithfull in

that doth righteousnesse at all times that is and he that accordingly liveth righteously and that both in prosperity and adversity implying that they that do thus constantly fear and serve God shall find God good and gracious to them though they may be in much distresse for a time Vers 4. Remember me O Lord with the favour that thou bearest unto thy people c. That is Whereas of late thou hast seemed not to mind us doe us good again and deliver us and blesse us according to what thou hast been wont to doe for thy people see the Note Psal 25.6 O visit me with thy salvation that is save us as thou hast formerly done out of our troubles see Psal 85.1 2 c. Vers 5. That I may see the good of thy chosen c. That is That I may enjoy the good which thou art wont to afford thy chosen people see the Notes Job 7.7 and Psal 21.4 that I may rejoyce in the gladnesse of thy nation that I may glory with thine inheritance that is that I may triumph with others for thy wonderfull deliverances and mercies to thy people But yet under these outward mercies spirituall and eternall blessings are likewise comprehended Vers 6. We have sinned with our fathers we have committed iniquity we have done wickedly Some conceive that this Psalm being composed in Babylon these words were by the Psalmist taken from Daniels prayer Deut. 9.5 where the very same expressions are used But however the drift of these words is doubtlesse not only by an humble acknowledgement of their sins to make way for Gods mercy but also especially to imply that seeing God had shewed great mercy to their fathers notwithstanding they had provoked him greatly by their sins therefore they hoped that God would after the like manner deal with them Vers 7. Our fathers understood not thy wonders in Egypt c. That is say some Expositours Though they saw the miracles which Moses wrought before them yet they laid them not so much to heart but that when Pharaoh upon the message of Moses to him did oppresse them worse then before they did then greatly murmure against Moses and Aaron Exod. 5.21 But rather I conceive that the Psalmist prefixeth this as the aggravation of their murmuring at the red sea whereof he speaks in the following words that notwithstanding the wonderfull works he had wrought in Egypt yet presently at the red sea when they were scarce gotten out of Egypt they provoked God by murmuring against him they remembred not the multitude of thy mercies but provoked him at the sea even at the red sea Vers 9. He led them through the depths as through the wildernesse That is He led them through those heaps of waters which stood up as a wall on each side of them see the Notes Exod. 14.22 and that on as dry ground as if they had gone through a dry sandy wildernesse Vers 12. Then believed they his words c. So it is said Exod. 14.31 But this is here added as an aggravation of their wickednesse that being thus convinced within themselves they should yet so soon again murmure against the Lord. Vers 13. They soon forgat his works c. For three daies after their removing from the red sea they murmured again because of the bitternesse of the waters at Marah Exod. 15.22 23 they waited not for his counsell that is they would not wait to see what God had determined concerning them or what God would enjoyn them to doe they would not patiently wait upon Gods providence as believing that he would provide for them as considering that it was Gods way to exercise his people with trials for a time but would prescribe both what he should doe and when he should doe it yet this may be referred to the following story Vers 14. But lusted exceedingly in the wildernesse c. To wit for flesh whereas in the wildernesse it was a great mercy to have necessary food See the Notes Num. 11.4 and Psal 78.18 and tempted God in the desart see the Note Exod. 17.2 Vers 15. And he gave them their request but sent leannesse into their soul That is upon their persons see the Note Psal 16.10 The meaning is that the dainties that God gave them with a curse instead of feeding them brought a deadly consumption upon them see the Note Numb 11.33 Vers 16. They envied Moses also in the camp c. See the Notes Numb 16.1 3 and Aaron the saint of the Lord that is whom the Lord had set apart to that holy office of being the high Priest so that their insurrection was by consequence against the Lord Numb 16.11 Vers 24. Yea they despised the pleasant land To wit by refusing to enter into it by speaking of it with contempt Numb 14.3 wherefore hath the Lord brought us into this land c. And he calleth it the pleasant land not only because it was such a rich fruitfull sweet and delightfull land the glory of all lands as it is called Eze. 20.6 but also because God had chosen it to be the peculiar seat of his word worship a sacramental pledge to them of his kingdom of glory their heavenly inheritance Vers 26. Therefore he lifted up his hand against them to overthrow them in the wildernesse That is He threatned and was ready to strike and that with great violence or rather he swore that he would destroy them Numb 14.21 28. for which see the Note Deut. 32.40 Vers 27. To overthrow their seed also among the nations and to scatter them in the lands Because though we find not this branch of Gods oath in expresse tearms where Moses relates this story of Gods anger against the Israelites for their refusing to enter into the land of Canaan yet we find the very same in a manner again affirmed only indeed there is no mention of their seed Ezek. 20.23 I lifted up mine hand unto them also in the wildernesse that I would scatter them among the heathen and disperse them through the countreys therefore some conceive that this was thus denounced at that time though it were not expressed by Moses and that it was fulfilled when upon the Israelites presumptuous attempting to enter the land after God had enjoyned them to return back into the wildernesse the Amalekites and the Canaanites smote them and discomfited them even unto Hormah Numb 14.45 and again after when Arad the Canaanite fought against Israel and took some of them prisoners Numb 21.1 And others hold that this is said only because under that threatning expressed by Moses the like was also covertly implyed concerning their posterity in case they should rebell against God as their fathers had done But I rather think that the true reason of this which is here said concerning the overthrowing of their seed is because at first God did indeed threaten to destroy the whole people of Israel and so to scatter them that they should never be a