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	head_n	lift_v	2,371	5	9.6688	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85774	Christ tempted: the divel conquered. Or, A short and plain exposition on a part of the fourth chapter St. Matthew's Gospel. Together with two sermons preached before the University at Oxford, some years since. By John Gumbleden, B.D. and chaplain to the Right Honourable the Earl of Leicester.	Gumbleden, John, 1598 or 9-1657.	1657 (1657)	Wing G2232; Thomason E912_11; ESTC R207548	83,000	98

In which words the Circumstances considerable are four and that either concerning The Person that was Tempted 't was Jesus or The Person of whom he was tempted 't was the Divel or The place where he was tempted 't was in the wildernesse Led up thither to that end of the Spirit Or The time when he was tempted Then these are the circumstances in words not much but in matter much We go on in order And First The Person that was tempted was Jesus by Interpretation a l Matth. 1.21 Saviour not a typical but a real not a Joshua the son of Nun to lead the people into the land of Canaan and there by lot divide their earthly possessions among them but a Jesus the son of God able to conduct his people his Flock his Church whom he saveth from their sins safely through all the boisterous stormes and tempests and temptations raised against them by those three grand Enemies of mankind the World the Flesh the Divel on earth to that heavenly Canaan to the haven of eternal rest to the full possession of everlasting glory in the Kingdome of Heaven this is the work of Jesus this at all times to save his m John 10.27 28. people yet at this time such was the condition of Jesus that was tempted Who is Immanuel God with n Esay 7.14 Matth. 1.2 3. us God manifested in the flesh 1 Tim. 3.16 in whom the fulness of the Godhead dwelleth bodily o Col. 2.9 He that but a little before was baptized by John in Jordan Matth. 3.16 who knowing the Worthinesse and Dignity of the Person judged himself altogether unworthy to do it untill by his Masters command suffer it to be so now v. 15. the servant condescended and immediately became obedient to that command He to whom the Heavens were opened He on whom the Spirit of God the Holy Ghost descended like a Dove after he was baptized to Initiate and Consecrate him for the effectuall execution of his Propheticall office He who by his Fathers voyce from Heaven was publickly declared at Jordan to be his beloved Sonne in whom he was well pleased v. 17. which the Divel afterwards so much excepted against v. 3 6. Lo t was this Jesus that was tempted Who though he were a Saviour the Sonne of God the sonne of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God man that in one person though at the time of his Baptism and afterwards so highly honoured that even the Heavens were opened unto him Mat. 3.16 then a present figure of his future glorious Ascention into Heaven foretold by p Psal 24.7 9. Augustin Titleman in locum David Lift up your heads O ye gates and be ye lift up ye everlasting doors and the King of glory shall come in Though the Spirit of God descended and remained on him to the end that by that Sign John might know him and teach others also to know him Behold the Lamb of God that taketh away the sinnes of the World q John 1.29 32 34 36. Nay though the Father had acknowledged him for his own onely naturall Son God of God yet none of all these high and incomparable Prerogatives could any waies exempt him at this time from being tempted and that for us tempted Now the reason why for us at any time he suffered himselfe to be tempted the Apostle renders Heb. 2.18 this even to shew that having suffered being tempted he is able to succour them that are r Hand ignara mali miseris succurrere disco tempted And again We have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted as we are yet without sin knowing that we who are fraile and sinfull men want his succour in every temptation not able of our selves without his strength to stand even against the least blast of any temptation But our comfort is that we have such an High Priest who touched with the feeling of our infirmities was tempted that we tempted might not be overcome 2. This Jesus was tempted of the Divel And now chiefly as touching our Saviour who at this time cloathed with humane flesh became a publique Person did that enmity which God threatned to put between the serpent and the womans seed ſ Gen. 3.15 begins to break forth and operate effectually Too too much familiarity had there been before while man stood in a slippery place between the woman and the serpent the one as it were by way of Dialogue mutually entertaining conference with the other The serpent said unto the woman lo he begins the Discourse Gen. 3.1 4. and the woman said unto the serpent v. 2. she continues it Not wise enough either to understand the subtilty of Satan or to prevent the sequel of his temptation which proved ominous to the womans seed for after the woman by the serpents by the Divels motion had tasted the forbidden fruit and the man obeyed the voyce of his wife Gen. 3.6 immediately as a punishment of that sinne was this familiarity turned into enmity and from thenceforth was the sharpest and keenest edge of this irreconcileable enmity turned on the Divels part with all violence against Christ and his Church against his Church even from the fall of man by a long long series of temptations to the worlds end Against Christ himselfe his Church in the mean time being never freed from the sting of that enmity turned it was from the time of his Birth that manifest proof of his Incarnation to the very houre of his death For the Divel from whom our Saviours miraculous conception by the Holy Ghost in that his mother the Virgin Mary was espoused unto t Matth. 1.18 Joseph was purposely concealed u Ignat. citant Haymo Homil. in vigilia Nativit Domint lest he should attempt to destroy the blessed Infant in the womb knowing that he was born at Bethleem of Judea and called by the name of the King of the Jews which no doubt he understood well enough by the Discourse that passed between the chief Priests the Scribes of the people the wise men that came from the East to Jerusalem on the one part and Herod the King on the other part touching this matter w Math. 2 1 2 4 5 7. Soon after his Birth mindfull of that enmity that was between them covertly sought the young childs life under the persecution and bloody massacre of Herod x Matth. 2.13 appearing at first in form of a serpent Gen. 3.1 but then in the form of a Tyrant whose cruelty Joseph wisely declined by flying into Egypt with the young child y Matth. 2.14.22 untill the death of Herod And by his turning aside into the parts of Galilee after his return thence when Archelaus not much inferior to his Father in cruelty a Joseph Antiquit Judaic lib. 17. c. 11 15. reigned in Judaea in the room of Herod and for this cause also not

not for easier it shall be in the day of judgement for impenitent men then for monstrously maliticious Divels though no ease at all can there be for unbelieving and therefore unpardoned men continually tormented with Divels Then saith Jesus unto him Get thee hence Satan And then began our Saviour to be thus wrathfully incensed when his Father's glory began first to be questioned for 't was not so when the Divel tempted him after his long fasting to distrust and diffidence in his Father's Providence v. 3 4. nor was it so when he tempted him to vain-glory by casting himself down from the pinacle of the Temple v. 5 6 7. Satan received then no rebuke at all from our Saviour No and the reason was because in those Two Temptations the injury was more properly and more immediately done unto himself and therefore he could without any indignation at all patiently bear and sleight that But when he saw that the Divel had appropriated unto himself the honour that was peculiarly due unto God All these things will I give thee tempting him to become an Idolater and so fall away from his God from his Father If thou wilt fall down worship me v. 9. then his patient meekness was much moved his wrath was very much kindled and his fury exasperated to the highest to teach us to bear with all patience and long suffering our own wrongs and injuries But to be more zealous alwaies in God's cause then our own as our Saviour here e Aquin. 3. pars Sum. q. 41. Concl. 4. was who justly provoked by the wrong done unto his Father most sharply reproved the Divel that had done that wrong unto his Father saying Get thee hence Satan bold impudent malitious exceeding sinful Satan Get thee hence I detest thy self I abhor thy gift neither am I at all in the least beholding unto thee in that thou madest the first offer thereof unto me who will none of thy promises none of thy Kingdomes none of thy glory none of thy power as Abram said to the King of f Gen 14.22 23. Sodome I have lift up my hand unto the Lord the most high God the possessour of Heaven and Earth That I will not take from a thred even to a shoo-latchet and that I will not take any thing that is thine lest thou shouldest say I have made Abram rich So our Saviour to his and his Father 's malitious Adversary Satan here I will not accept of any thing thou offerest me of any thing thou falsly callest thine or if it were properly thine own I abhor and detest both it and thee Therefore away with thy Kingdoms away with thy promises away with thy gift away with thy condition away with thy self Get thee hence get thee behind me Satan Yet though wrathfully and justly moved thereunto our Saviour did not thus with indignation dismiss and send away Satan without a special Warrant from his Father's word to doe it he did not but as twice before v. 4. 7. So now again v. 10. he strongly opposeth his false suggestions with full power and authority from the Word of truth and his authority is It is written Thou shalt worship the Lord thy God and him only shalt thou serve Note him only which positively concludes that the Divels motion was but in vain If thou wilt fall down and wholy excluded him from what he so much desired even from all manner of religious Worship and Adoration as not at all due unto him his proposal conditionally If thou wilt fall down being answered here in sense with our Saviour's flat denial positively I will not fall down and worship thee thou wilt not Why for it is written and one word of my Father's writing is more available to keep me in his fear then all that thou canst either say or doe to remove me from it Thy Ifs and thy Conditions which are nothing else but the forerunners of thy Temptations shall never take at all with me and though thou wilt not alledge a Text rightly when it makes for me against thy self witness thy false dealing with me on the pinacle of the Temple yet I do rightly alledge here what makes for my self and wholy against thee It is written Thou shalt worship the Lord thy God and him only shalt thou serve Him only and I may not fall down before thee this is my Father's Word this is my Father's will to keep his own Worship entire unto himself and so will I keep it and Worship him only Thus and thus did our Saviour Answer Satan partly rebuking his bold impudency with Get thee hence and partly denying his suit with It is written and this his denial from which we may we will open our way to a further discourse briefly includes in it Two things 1. A most just claiming of all Religious worship as peculiarly due unto God onely And 2. as just a disclaiming from and a disavowing of any such worship as due to any creature on any specious pretences whatsoever according to the Rule of Affirmative Precepts which alwaies include in them their Negatives as on the contrary the Negatives alwaies include their Affirmatives Now the Precept here is Affirmative Thou shalt worship the Lord thy God and him only shalt thou serve therefore the Negative thereof must needs be thou shalt not religiously worship any of the Creatures no not the Divel Let us then weigh the words impartially knowing that we can have no better Argument to defend the Cause of God then that which is immediately drawn as this is from the written Word of God which is that touchstone to distinguish between counterfeit Gold and true that Rule to discern between streight and crooked that Ballance wherein falshood is overpoysed by truth and such a Ballance such a Rule such a Touchstone is this Word here of our Saviour It is written But Where is it written Answ Deut. 6.13.10.20 where God's command to the people by the mouth of Moses is Thou shalt fear the Lord thy God and serve him words aequipollent in sense though I confess somewhat fuller in the Sentence as it is here in the Text cited by our Saviour and if aequivalent they be and aequipollent in sense that is sufficient Now that the sense is one and the same in both will evidently appear by comparing both Texts together Thus Moses saith Thou shalt fear g Timebis the Lord thy God Our Saviour saith Thou shalt worship h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord thy God Where worship is put in stead of fear Again Moses saith And him shalt thou i Ipsi servies serve But our Saviour saith And him onely k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illi soli servies shalt thou serve Where this word onely is more according to the letters then is in Moses Yet in sense not more then is in Moses the sound indeed varieth somewhat but not the substance not the meaning for our Saviour who is the best