Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	everlasting_a	king_n	mighty_a	2,880	5	9.3624	5	false

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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

Bernard who seek straws to put out their eyes withall If we break not off our sins by repentance that there may be a lengthening of our tranquillity a removall of our Candleslick may be as certainly fore-seen and fore-told as if visions and letters were sent us from heaven as once to the Church of Ephesus God may well say to us as to them of old Have I been a wildernesse unto Israel a land of darknesse Or as Themistocles to his Athenians Are ye weary of receiving so many benefits by one man Bona à tergo formosissima Our sins have long since sollicited an utter dissolution and desolation of all and that we should be made a heap and a hissing a waste and a wildernesse Quod Deus ave●tat Verse 2. And saying Repent ye Change your mindes now at the preaching of the Gospel as they changed their garments at the promulgation of the Law Rent your hearts and not your garments plough up the fallows of your hearts grieve for your sins even to a transmentation as those Corinthians did and as Simon Peter counselled Simon Magus that snake that had cast his coat but kept his poison For although he ca●ried the matter so cleanly and cunningly that Philip took him for a true convert and baptized him yet Peter soon saw that he was in the gall or venome of bitternesse for the word used Deut. 29. 18. whereunto the Apostle alludes signifieth both and therefore prescribes him an Antidote the very same that John doth here this generation of vipers Repent if perhaps the thoughts of thy heart may be forgiven thee His wicked thought is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the godly change of minde that the Apostle perswadeth him unto is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that by some mischance hath drunk poison must cast it up again as soon as he can ere it get to the vitals Repentance is the souls vomit which is the hardest kinde of physick but the wholsomest Happy is he that by the dung-port of his mouth in a sorrowfull confession can disburden himself of the sinne that both clogs and hazards his soul to death eternall We r●n from God by sin to death and have no other way to return but by death to sin For the kingdom of heaven is at hand q. d. Ye have a price put into your hands a fair opportunity of making your selves for ever Will ye like the vine and olive in ●othams parable not leave your sweetnesse and fatnesse your dilecta delicta beloved sins although it be to raign yea and that in Gods kingdome Knowest thou not that the goodnesse of God should lead thee to repentance Is there not mercy with God therefore that he may be feared should not men rent their hearts because God is gracious and turn to the Lord because he will multiply pardon To argue from mercy to liberty is the devils logick and makes God repent him of his favours to such as David did of his kindenesse to Nabal Rather we should argue from mercy to duty as Joseph did to his master in a temptation from deliverance to obedience with David Psal. 116 8 9. And therefore return to our fathers house with the Prodigall because there is bread enough therefore repent because his Kingdome is at hand and would be laid hold on As John Baptist was Christs fore-runner into the world so must repentance be his fore-runner into our hearts Verse 3. For this is he which was spoken of Whether these be the words of the Baptist or of the Evangelist it appears not skils not The most say of the Evangelist concerning the Baptist. By the Prophet Isaias Thus one Testament infolds another as those wheels in Ezekiel And the Law preacheth faith in Christ as well as the Gospel Rom. 10. 6. 7. The voice of one crying Loudly and lustily lifting up his voice as a trumpet or as the sound of many waters Semblably S. Paul was ordained to be a crier 1 Tim. 1. ●1 and so is every faithfull Preacher 2 Tim. 4. 2. He must cry and be instant stand to the work and stand over it Sta cum diligentia saith the Syriack there clangite clamate Jer. 4. 5. Ye have to doe with deaf men dead men living carcases walking sepulchres of themselves Now therefore as our Saviour lifted up his voice when he said Lazarus come forth So must Christs Ministers when they speak to such as lie rotting and stinking in the graves of their corruptions cry aloud Awake thou that sleepest and stand up from the dead that Christ may give thee light Ecclesia the Church is a word in use among the Athenians and signifies an Assembly of Citizens called out of the multitude as it were by name or in their ranks by the voice of the publike Crier to hear some speech or sentence of the Senate The Church in like sort is a company called out of the kingdome of Satan by the voice of Gods Ministers as it were criers to hear the doctrine of the Gospel revealed from heaven There are that observe that John Baptist entered upon his calling in the year of Jubilee which used to be proclaimed by a Crier with the sound of a trumpet and that in allusion thereunto he is called The voice of a crier Prepare ye the way of the Lord. 〈◊〉 the terrours of the Lord to seize upon your souls take not up bucklers against the stroaks of Gods Law bring not your buckets to quench the motions of his Spirit knocking at your hearts by the hammer of his Word Make much of the least beginnings of grace even those they call repressing since they prepare the heart for conversion Open the everlasting doors that the King of glory may come in that Christ may dwell in your hearts by faith As Esther leaned upon 〈◊〉 two maids when she came before the King So let the soul 〈◊〉 upon attrition of the Law and contrition of the Gospel so 〈◊〉 the King of glory stretch out the golden Scepter of his grace and we shall live As Iohn Baptist was Christs fore-runner into the world so must repentance be his fore-runner into our hearts for he that repenteth not the Kingdom of God is far from him he cannot see it for his lusts that hang in his light Make his paths straight Walk exactly precisely accurately 〈◊〉 line and by rule walk as in a frame make straight steps to your feet or else there is no passing the strait gate so strait that as few can walk in it so none can halt in it but must needs goe upright Plain things will joyn in every point one with another not so 〈◊〉 and rugged things In like sort plain spirits close with Gods truths not those that are swoln c. The old heart will never hold out the hardship of holines Verse 4. And the same Iohn had his raiment

in the same estate wherein they were before These that follow this latter sense read the text thus by an alteration of points Ye which have followed me shall in the regeneration when the Son of man shall sit in his glory fit upon twelve thrones c. Ye shall also sit upon twelve thrones As so many Kings Kings they are here but somewhat obscure ones as Melchisedech was but shall then appear with Christ in glory far outshining the Sunne in his strength higher then all the Kings of the earth When Daniel had 〈◊〉 the greatnesse and glory of all the four Monarchies of the world at last he comes to speak of a Kingdome which is the greatest and mightiest under the whole heaven and that is the Kingdom of the Saints of the most high So glorious is their estate even here what 〈◊〉 it be then at that great day And if the Saints every of them shall judge the Angells What shall the Apostles do surely as they 〈◊〉 or 〈◊〉 men in this world so shall it fare with them at the generall Judgement Verse 29. Shall receive an hundred sold In reference to Isaacks hundred-fold increase of his seed Gen. 26. 12. or that best of grounds Mat. 13 Those that do pillage us they do but husband us sow for us when they make long forrowes on our backs Psal. 126. and ride over our heads Psal. 66 12 Gordius the Mattyr said It is to my losse if you bate me any thing in my suffrings Crudelitas vestra nostra gloria said they in Tertullian your cruelty is our glory and the harder we are put to it the greater shall be our reward in heaven Nay on earth too the Saints shall have their losses for Christ recompensed either in mony or monies-worth either in the same or a better thing Iob had all doubled to him Valentinian for his tribuneship the Empire cast upon him 〈◊〉 〈◊〉 the Apostate who had put him out of office for his religion Q. Elizabeth whose life 〈◊〉 a long while had been like a ship in the midst of an Irish sea after long restraint was exalted from misery to 〈◊〉 from a prisoner to a 〈◊〉 Optanda nimirum est jactura quae lucro majore pensatur saith Agricola It is 〈◊〉 a lovely losse that is made up with so great gain 〈◊〉 Q. Elizabeth forknown whiles she was in prison what a glorious raign she should have had for 44 years she would never have wished her self a milk maid So did but the Saints understand what great things abide them both here and hereafter they would bear any thing chearfully An hundred 〈◊〉 here and 〈◊〉 〈◊〉 life hereafter On who would not then turn spirituall purchaser Well might St Paul say godlines is profitable to all things Well might the Psalmist say In doing in suffering thy will there is great reward Not for doing it only but in doing it for Righteousnes is its own reward St Mark hath it thus He that leaveth house brethren sisters father c. shall receive the same in kinde house brethren 〈◊〉 father c. That is 1. He shall have communion with God and his consolations which are better then them all as 〈◊〉 that Italian Marquesse that left all for Christ avowed them and as 〈◊〉 〈◊〉 when his City was taken by the Barbarians 〈◊〉 〈◊〉 us to God Lord let me not be troubled at the losse of my gold and silver for thou art all in all unto me 2. He many times gives his suffering servants here such supplies of their outward losses in raising them up other friends and means as 〈◊〉 abundantly countervail what they have parted with Thus though David was driven from his wife and she was given to another God gave him a friend Jonathan whose love was beyond the love of women So though Naomi lost her husband and children Boaz 〈◊〉 and Obed became to her instead of all The Apostles left their houses and houshold-stuffe to follow Christ but then they had the houses of all godly people open to them and free for them and happy was that Lydia that could entertain them so that having nothing they yet possessed all things They left a few friends but they found 〈◊〉 more where ever they came Wherefore it was a 〈◊〉 sarcasme of Iulian the Apostate when reading this text he jearingly demanded whether they should have an hundred wives also for that one they had parted with 3. God commonly exalts his people to the contrary good to that evil they suffer for him as Ioseph of a slave became a ruler as Christ that was judged by men is Judge of all men The first thing that Caius did after he came to the Empire was to 〈◊〉 Agrippa who had been imprisoned for wishing him Emperour Constantine embraced Paphnutius and kissed his lost eye The King of Poland sent 〈◊〉 his enerall who had lost his hand in his warres a golden hand instead thereof God is far more liberall to those that serve him suffer for him Can any son of Iesse doe for us as he can Verse 30. But many that are first c Because Peter and the rest had called for their pay almost afore they had been at any pains for Chtist he therefore quickeneth them in these words bidding them bestir themselves better left others that are now hindermost should get beyond them and carry the crown Lay hold on eternall life saith Paul intimating that it is hanged on high as a garland so that we must reach after it strain to it So run that ye may obtain Look you to your work God will take care of your wages you need never trouble your selves about that matter CHAP. XX. Verse 1. For the Kingdom of heaven c. THat last sentence Christ further illustrateth and enforceth by this following parable Peter and the rest were in danger to be puffed up with the preconceit of their abundant reward 〈◊〉 chap. 19 28 29. This to prevent and that they might not stand upon their tearms and tiptoes they are again and again given to know that 〈◊〉 that are first shall be last and last first Which 〈◊〉 out early in the morning God is found of them that seek him not Isa 65. 1. Yea the Father seeketh such to worship him Ioh. 4. 23. he solliciteth suitours and servants A wonderfull condescension it is that he looketh out of himself upon the Saints and Angels in heaven Psal. 113. 6. How much more upon us poor earth-worms Labourers into his Vineyard Not loiterers Iacob saw the Angels some ascending others descending none standing still God hath made 〈◊〉 to play in the waters not so men they must be doing that will keep in with God Verse 2. For a penny a day Not for eternall life for this those murmuring merit-mongers never had who yet had their peny but something what ever it were that gave the labourers good content that it was for which each of them followed Christ

her selfe Obscurum qua id fecerit ex causa It s hard to say wherefore she did this saith a learned Interpreter but likely out of modesty and that she may make no shew till she were sure as also that the miracle might appear the greater Verse 25. Thus hath the Lord She saw that all her prayers that she had haply forgot were not lost but laid up with God who now sends in the blessing that she had despaired of The Lord oft doth things for his people that they look not for Isaith 64. and stayes so long that when he comes he finds not Faith Luke 18. 8. Verse 26. Unto a City of Galilee God and his Angels can find out his hidden ones Psal. 83. 3. in what corner of the country soever Verse 27. Espoused to a man 1 The better to free her from suspition of fornication 2 That she might have one to provide for her when she was with Child 3 That the mystery of God manifested in the flesh might come to light by little and little Verse 28. Haile thou that art highly favoured A salutation and not a prayer as Papists pervert and abuse it And when the Ave-Mary-Bell rings which is at Sun-rising Noon and Sun-setting all men in what place soever house field street or market do presently kneel down and send up their united devotions to heaven by an Ave-Maria Also where one fasteth on Friday which they count our Lords day many fast on Saturday which they count our Ladies day Verse 29. She was troubled at his saying Affect not the vain praises of men saith one The blessed Virgin was troubled when truly praised of an Angel They shall be praised of Angels in heaven who have eschewed the praises of men on earth What manner of salutation Cujus esset saith one Interpreter voluit enim probare spiritum Qualis quanta saith another Id est quam honorifica magnifica ac proinde supra sortem suam pofita What an honourable salutation it was and more then she could acknowledge Verse 30. Feare not Mary We are not fit to hear till quit of carnall affections and passions The eare which tastes words as the mouth doth meat when filled with choller or other ill humours can relish no comfort Verse 31. Shalt call his name Jesus See the Note on Matt. 1. 21. If it were such a mercy to Israel that God raised up of their Sonnes for Prophets and of their young men for Nazarites Amos 2. 11. What was it to Mary and in her to all mankind that she should be mother to the Arch-prophet to that famous Nazarite Verse 32. Sonne of the highest Answerable to the Hebrew Elion whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sunne cujus antiquissima veneratio saith Beza whom the ancients deifie Verse 33. And of his Kingdom there shall be no end St. Paul saith indeed that he shall at the end of the world deliver up the Kingdome to God the Father not that his Kingdom shall then cease but that form of administration only that he now useth in the collecting and conserving of his Church Verse 34. How shall this be This is a speech not of unbeleif but of wonderment as desiring also to be better informed Verse 35. The power of the highest shall over-shadow thee As once he did the confused Chaos in the Creation This very expression was a great confirmation to the Virgins faith and may well serve for a caution to us not to be over-curious in searching into this secret Verse 36. Who was called barren It is observed that the barren women so called in both Testaments had the best Children as Sarah Rebecca Rachel Elizabeth c. because long held off and much humbled Some also have observed that the New Testament affords more store of good women then the Old Verse 37. For with God c. We never doubt of Gods will but we do in some measure doubt of his power See them both running paralell Job 42. 2. Verse 38. Behold the handmaid of the Lord Not Mall Gods maid as a black-mouthed Blatero hath blasphemed in print that the Puritans rudely call her Verse 39. Into the hill-country Of Juda southward of Jerusalem into the City of Hebron Josh. 21. 9. Verse 40. Saluted Elizabeth To whom she could not rest till she had imparted the good newes and both given and received some spirituall gift for mutuall confirmation and comfort Rom. 1. 11 12 Greif growes greater by concealing joy by expression Only the meeting of Saints in heaven can parallell the meeting of these two couzens Verse 41. The babe leapt in her womb Such comfort there is in the presence of Christ though but in the womb as it made John to spring What then shall it be in heaven think we Verse 42. Blessed art thou among women So is Jael the wife of Heber said to be Judg. 5. 24. who yet perhaps was hardly so good a woman as Deborah that called her so But it was no small confirmation to the blessed Virgin to hear the same words from Elizabeth that she heard before from the Angell And blessed is the fruit c. Or because blessed is the fruit of thy womb therefore blessed art thou c. Verse 43. That the mother of my Lord c. That the Lord himself should come amongst us as he did in the flesh and doth still by his Spirit Oh what a mercy Verse 44 Leaped in my womb More like a suckling at the the breast as the word signifieth then an Embryo in the womb The Spirit then worketh even in unborn babes that are elect some kind of saving knowledge of Christ answerable to faith in those that are grown up Verse 45. Blessed 〈◊〉 she Mary beleeved so did not 〈◊〉 though a man a Priest aged learned eminent and the message to him of more appearing possibility This Elizabeth here seems to have an eye to Beleeved that there shall be c. The same may be said of every beleiver It is true also in cases ordinary A perswasion that God will help and keep us will indeed help and keep us Marke 9. 23. Verse 46. And Mary said See the benefit of good 〈◊〉 and how one Christian kindleth another As Iron sharpneth iron so 〈◊〉 the face of a man his freind Doth magnifie the Lord Makes roome for him enlargeth her thoughts of him throwes wide open the everlasting doors that the King of glory may come in in State My spirit rejoyceth Tripudiat danceth a galliard which seemeth to come from the Greek word here used danceth Levaltoes in God or for God my Saviour as the matter and ground of my joy Verse 48. The low estate Vilitatem the 〈◊〉 and abject 〈◊〉 Cóntra Mariae 〈◊〉 quae 〈◊〉 Papicolae Here 's no mention of merit All generations shall call me blessed How much more should we with one mind and one mouth blesse God the Father of our Lord

1. Where then will they appear that say to the the King Apostata Job 34. 18. that send messages after him saying We will not have this man to raign over us that bespeak 〈◊〉 as that Hebrew did Moses Who made thee a Prince and a Judge amongst us should they not rather send a Lamb to this 〈◊〉 of the earth and bring a present to Fear should they not 〈◊〉 to his scepter and confesse his soveraignty And the power Some have Kingdoms that yet want power to help their subjects as that King of Israel that answered her that had 〈◊〉 her childe in that sharp famine of Samaria where an Asses head was worth four pounds If the Lord doe not help whence shall I help But the King of heaven is never at such a Non-plus He can doe 〈◊〉 he will and he will doe whatsoever is meet to be done for the good of his servants and suppliants Peter wanted power to deliver Christ 〈◊〉 wanted will but God wants neither what a comfort 's that Let us rest on his mighty arm and cast the labouring Church into his everlasting arms He is able to doe more then we can ask or think and will not fail to keep that which we have committed unto him against that 〈◊〉 2 Tim. 1. 14. And the glory To wit of granting our requests Praises will follow upon prayers obtained Psal. 50. 15. what a man winnes by prayer he will wear with thankfullnesse Now who so offereth 〈◊〉 he glorifieth me saith God And the Gentiles did not 〈◊〉 God neither were thankefull Rom. 1. 21 28. But the 24 Elders ascribe unto him glory and honour And this is a most powerfull argument in prayer as are also the two former And it pleaseth God well to hear his children reason it out with him 〈◊〉 as Iacob did and the woman of Canaan Because by shewing such reasons of their requests as our Saviour here directs us they shew proof of their knowledge faith confidence c. And befides they doe much confirm their own faith and stir up good affections in prayer Amen This Hebrew word 〈◊〉 remaineth untranslated in most languages is either prefixed or proposed to a sentence and 〈◊〉 it is a note of certain and earnest asseveration or else it is affixed and opposed and so it is a note either of assent or assurance Of assent and that either of the understanding to the truth of that that is uttered as in the end of the Creed and four Gospels or of the will and affections for the obtaining of our petitions 1 Cor. 14. 16. how shall he say Amen at thy giving of thanks Of assurance next as in this place and many others It is the voice of one that beleeveth and expecteth that he shall have his prayers granted It is as much as so be 〈◊〉 yea so it shall be Verse 14. For if ye forgive men their trespasses Our Saviour resumeth and inculcateth the fifth petition with a repetition because upon charity which is chiefly seen in giving and forgiving hangeth after a sort the restfull successe of all our 〈◊〉 2 Tim. 2. 8. Malice is a leaven that swels the heart and 〈◊〉 the sacrifice 1 Cor. 5. 7 8. Out with it therefore that we 〈◊〉 keep the feast or holy day that we may as we ought to doe keep a constant jubilee nexus solvendo noxas remittende This 〈◊〉 and bloud will not easily yeeld to But we are not debters to the flesh we owe it nothing but the blew eye that S. Paul gave it When Peter heard that he might not recompense to any 〈◊〉 for evil but must studiously seek his conversion and salvation Lord saith he how oft shall my brother sinne against me and I forgive him till seven times this he thought a mighty deal a very high pitch of perfection Our Saviour tells him till seventy times seven times that is infinitly and without stint yet hē alludes to Peters seven and as it were alludes it and his rashnesse in setting bounds to this duty and prescribing how oft to him that was the wiledom of the Father This is when my brother returneth and saith It repents me But what if he doe not In forgiving an offendour say Divines there are three things 1. The letting fall all wrath and desire of revenge 2. A solemn profession of forgivenesse 3. Reacceptance into former familiarity The first must be done however For the second If he say I repent I must say I remit Luk. 18. To the third a man is not bound till satisfaction be given Your heavenly father will also forgive you Yet is not our forgiving men the cause of his forgiving us but a necessary antecedent The cause is only the free mercy of God in Christ. He puts away our iniquities for his own sake Isa. 43. 25. Neverthelesse forasmuch as he hath 〈◊〉 us this promise here our forgiving others saith learned Beza seemeth to have the nature of an intervenient 〈◊〉 a cause sine qua non of his forgiving us Verse 15. But if ye will not c. This is a matter much to be observed therefore so often inculcated Iudgement without mercy shall be to them that shew no mercy There 's but a hairs bredth betwixt him and hell that hath not his sins pardoned in heaven Such is the case of every one that doth not from his heart forgive his offending brother Mat. 18. 35. or that saith I will forgive the fault but not forget the matter or affect the person Men must forbear one another and forgive one another as Christ forgave them and that if any man have a quarrel against any Col. 3. 13. for else what thanks is it The glory of a man is to passe by 〈◊〉 It is more comfortable to love a friend but more honourable to love an enemy If thou reserve in thy minde any peece of the wrong thou provokest and daily prayest God to reserve for thee a peece of his wrath which burneth as low as the nethermost hell Neither will it help any to do as Latimer reporteth of some in his daies who being not Willing to forgive their enemies would not say their Pater-noster at all but insteed thereof 〈◊〉 our Ladies Psalter in hand because they were perswaded that by that they might obtain forgivenesse of their fins of favour without putting in of so hard a condition as the forgivenes of their enemies into the bargain Neither will your Father forgive your tresp 〈◊〉 And if 〈◊〉 doe not who can give pardon or peace saith he in Iob The Rhemists talke much of one that could remove mountains God only can remove those mountains of guilt that lye upon the soul. 〈◊〉 may forgive the trespasse God only the transgression Against 〈◊〉 thee only have I sinned saith David And to the Lord 〈◊〉 God belongeth mercies and forgivenesses saith Daniel Ministers remit 〈◊〉