Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	face_n	moses_n	shine_v	2,681	5	9.0852	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A31408	Antiquitates apoitolicæ, or, The history of the lives, acts and martyrdoms of the holy apostles of our Saviour and the two evangelists SS. Mark and Lvke to which is added an introductory discourse concerning the three great dispensations of the church, patriarchal, Mosiacal and evangelical : being a continuation of Antiquitates christianæ or the life and death of the holy Jesus / by William Cave ...	Cave, William, 1637-1713.; Taylor, Jeremy, 1613-1667. Dissuasive from popery.	1676 (1676)	Wing C1587; ESTC R12963	411,541	341

almost in the very same terms and words If thine offending Brother prove obstinate tell it unto the Church but if he neglect to hear the Church let him be unto thee as an Heathen and a Publican Verily I say unto you whatsoever ye shall bind on Earth shall be bound in Heaven and whatsoever ye shall loose on Earth shall be loosed in Heaven And elsewhere when ready to leave the World he tells them As my Father hath sent me even so send I you whose soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained By all which it is evident that our Lord did not here give any personal prerogative to S. Peter as Universal Pastor and Head of the Christian Church much less to those who were to be his Successors in the See of Rome But that as he made this Confession in the name of the rest of the Apostles so what was here promised unto him was equally intended unto all Nor did the more considering and judicious part of the Fathers however giving a mighty reverence to S. Peter ever understand it in any other sence Sure I am that Origen tells us that every true Christian that makes this confession with the same Spirit and Integrity which S. Peter did shall have the same blessing and commendation from Christ conferr'd upon him 4. THE Holy Jesus knowing the time of his Passion to draw on began to prepare the minds of his Apostles against that fatal Hour telling them what hard and bitter things he should suffer at Jerusalem what affronts and indignities he must undergo and be at last put to death with all the arts of torture and disgrace by the Decree of the Jewish Sanhedrim Peter whom our Lord had infinitely encouraged and endeared to him by the great things which he had lately said concerning him so that his spirits were now afloat and his passions ready to over-run the banks not able to endure a thought that so much evil should befall his Master broke out into an over-confident and unseasonable interruption of him He took him and began to rebuke him saying Be it far from thee Lord this shall not be unto thee Besides his great kindness and affection to his Master the minds of the Apostles were not yet throughly purged from the hopes and expectations of a glorious reign of the Messiah so that Peter could not but look upon these sufferings as unbecoming and inconsistent with the state and dignity of the Son of God And therefore thought good to advise his Lord to take care of himself and while there was time to prevent and avoid them This our Lord who valued the redemption of Mankind infinitely before his own ease and safety resented at so high a rate that he returned upon him with this tart and stinging reproof Get thee behind me Satan The very same treatment which he once gave to the Devil himself when he made that insolent proposal to him To fall down and worship him though in Satan it was the result of pure malice and hatred in Peter only an error of love and great regard However our Lord could not but look upon it as mischievous and diabolical counsel prompted and promoted by the great Adversary of Mankind A way therefore says Christ with thy hellish and pernicious counsel Thou art an offence unto me in seeking to oppose and undermine that great design for which I purposely came down from Heaven In this thou savourest not the things of God but those that be of men in suggesting to me those little shifts and arts of safety and self-preservation which humane prudence and the love of mens own selves are wont to dictate to them By which though we may learn Peter's mighty kindness to our Saviour yet that herein he did not take his measures right A plain evidence that his infallibility had not yet taken place 5. ABOUT a week after this our Saviour being to receive a Type and Specimen of his future glorification took with him his three more intimate Apostles Peter and the two sons of Zebedee and went up into a very high Mountain which the Ancients generally conceive to have been Mount Thabor a round and very high Mountain situate in the Plains of Galilee And now was even literally fulfilled what the Psalmist had spoken Tabor and Hermon shall rejoyce in thy Name for what greater joy and triumph than to be peculiarly chosen to be the holy Mount whereon our Lord in so eminent a manner received from God the Father honour and glory and made such magnificent displays of his Divine power and Majesty For while they were here earnestly imployed in Prayer as seldom did our Lord enter upon any eminent action but he first made his address to Heaven he was suddenly transformed into another manner of appearance such a lustre and radiancy darted from his face that the Sun it self shines not brighter at Noon-day such beams of light reflected from his garments as out-did the light it self that was round about them so exceeding pure and white that the Snow might blush to compare with it nor could the Fullers art purifie any thing into half that whiteness an evident and sensible representation of the glory of that state wherein the just shall walk in white and shine as the Sun in the Kingdom of the Father During this Heavenly scene there appeared Moses and Elias who as the Jews say shall come together clothed with all the brightness and majesty of a glorified state familiarly conversing with him and discoursing of the death and sufferings which he was shortly to undergo and his departure into Heaven Behold here together the three greatest persons that ever were the Ministers of Heaven Moses under God the Instituter and promulgator of the Law Elias the great reformer of it when under its deepest degeneracy and corruption and the blessed Jesus the Son of God who came to take away what was weak and imperfect and to introduce a more manly and rational institution and to communicate the last Revelation which God would make of his mind to the World Peter and the two Apostles that were with him were in the mean time fallen asleep heavy through want of natural rest it being probably night when this was done or else over powred with these extraordinary appearances which the frailty and weakness of their present stare could not bear were fallen into a Trance But now awaking were strangely surprised to behold our Lord surrounded with so much glory and those two great persons conversing with him knowing who they were probably by some particular marks and signatures that were upon them or else by immediate revelation or from the discourse which passed betwixt Christ and them or possibly from some communication which they themselves might have with them While these Heavenly guests were about to depart Peter in a great rapture and ecstasie of mind addressed himself to our

Creation and not see in every place evident footsteps of an infinite wisdom power and goodness Who can look up unto the Heavens and not there discern an Almighty wisdom beautifully garnishing those upper Regions distinguishing the circuits and perpetuating the motions of the Heavenly lights placing the Sun in the middle of the Heavens that he might equally dispense and communicate his light and heat to all parts of the World and not burn the Earth with the too near approach of his scorching beams by which means the Creatures are refreshed and cheared the Earth impregnated with fruits and flowers by the benign influence of a vital heat and the vicissitudes and seasons of the year regularly distinguished by their constant and orderly revolutions Whence are the great Orbs of Heaven kept in continual motion always going in the same tract but because there 's a Superiour power that keeps these great wheels a going Who is it that poises the balancings of the Clouds that divides a water-course for the overflowing of waters and a way for the lightning of the Thunder Who can bind the sweet influences of Pleiades or loose the bands of Orion Or who can bring forth Mazaroth in his season or guide Arcturus with his sons Do these come by chance or by the secret appointment of infinite wisdom Who can consider the admirable thinness and purity of the Air its immediate subserviency to the great ends of the Creation it s being the treasury of vital breath to all living Creatures without which the next moment must put a period to our days and not reflect upon that Divine wisdom that contrived it If we come down upon the Earth there we discover a Divine providence supporting it with the pillars of an invisible power stretching the North over the empty space and hanging the Earth upon nothing filling it with great variety of admirable and useful Creatures and maintaining them all according to their kinds at his own cost and charges 'T is he that clothes the Grass with a delightful verdure that crowns the Year with his loving kindness and makes the Valleys stand thick with corn that causes the Grass to grow for the Cattel and Herb for the service of Man that he may bring forth food out of the Earth and Wine that maketh glad the heart of man and Oil to make his face to shine and Bread which strengtheneth man's heart that beautifies the Lilies that neither toil nor spin and that with a glory that out shines Solomon in all his pomp and grandeur From Land let us ship our observations to Sea and there we may descry the wise effects of infinite understanding A wide Ocean fitly disposed for the mutual commerce and correspondence of one part of mankind with another filled with great and admirable Fishes and enriched with the treasures of the deep What but an Almighty arm can shut in the Sea with doors bind it by a perpetual decree that it cannot pass and tye up its wild raging waves with no stronger cordage than ropes of Sand Who but he commands the storm and stills the tempest and brings the Mariner when at his wits-end in the midst of the greatest dangers to his desired Haven They that go down to the Sea in ships and do business in great waters these see the works of the Lord and his wonders in the deep So impossible is it for a man to stand in any part of the Creation wherein he may not discern evidences enough of an infinitely wise gracious and Omnipotent Being Thus much I thought good to add to illustrate the Apostles argument whence he strongly infers that 't is very reasonable that we should worship and adore this great Creator and Benefactor and not transfer the honours due to him alone upon men of frail and sinful passions and much less upon dumb Idols unable either to make or to help themselves An argument which though very plain and plausible and adapted to the meanest understandings yet was all little enough to restrain the people from offering Sacrifice to them But how soon was the wind turned into another corner The old spirit of the Jews did still haunt and pursue them Who coming from Antioch and Iconium exasperated and stirred up the multitude And they who just before accounted them as Gods used them now worse not only than ordinary men but slaves For in a mighty rage they fall upon S. Paul stone him as they thought dead and then drag him out of the City Whither the Christians of that place coming probably to interr him he suddenly revived and rose up amongst them and the next day went thence to Derbe 7. HERE they preached the Gospel and then returned to Lystra Iconium and Antioch of Pisidia confirming the Christians of those places in the belief and profession of Christianity earnestly perswading them to persevere and not be discouraged with those troubles and persecutions which they must expect would attend the profession of the Gospel And that all this might succeed the better with fasting and prayer they ordained Governours and Pastors in every Church and having recommended them to the grace of God departed from them From hence they passed through Pisidia and thence came to Pamphilia and having preached to the people at Perga they went down to Attalia And thus having at this time finished the whole circuit of their Ministery they returned back to Antioch in Syria the place whence they had first set out Here they acquainted the Church with the various transactions and successes of their travels and how great a door had hereby been opened to the conversion of the Gentile World 8. WHILE S. Paul staid at Antioch there arose that famous controversie about the observation of the Mosaick Rites set on foot and brought in by some Jewish Converts that came down thither whereby great disturbances and distractions were made in the minds of the people For the composing whereof the Church of Antioch resolved to send Paul and Barnabas to consult with the Apostles and Church at Jerusalem In their way thither they declared to the Brethren as they went along what success they had had in the conversion of the Gentiles Being come to Jerusalem they first addressed themselves to Peter James and John the pillars and principal persons in that place By whom they were kindly entertained and admitted to the right hand of fellowship And perceiving by the account which S. Paul gave them that the Gospel of the uncircumcision was committed to him as that of the circumcision was to Peter they ratified it by compact and agreement that Peter should preach to the Jews and Paul unto the Gentiles Hereupon a Council was summoned wherein Peter having declared his sence of things Paul and Barnabas acquainted them what great things God by their Ministery had done among the Gentiles A plain evidence that though uncircumcised they were accepted by God as well as the Jews with all their legal Rites and Priviledges The issue

of Souldiers and an armed multitude and 't was love to his Master drew him into that imprudent advice that he should seek to save himself and avoid those sufferings that were coming upon him that made him promise and engage so deep to suffer and die with him Great was his forwardness in owning Christ to be the Messiah and Son of God which drew from our Lord that honourable Encomium Blessed art thou Simon Bar Jonah But greater his courage and constancy in confessing Christ before his most inveterate enemies especially after he had recovered himself of his fall With how much plainness did he tell the Jews at every turn to their very faces that they were the Murderers and Crucifiers of the Lord of Glory Nay with what an undaunted courage with what an Heroick greatness of mind did he tell that very Sanhedrim that had sentenced and condemned him that they were guilty of his murder and that they could never be saved any other way than by this very Jesus whom they had crucified and put to death 4. LASTLY let us reflect upon him as an Apostle as a Pastor and Guide of Souls And so we find him faithful and diligent in his office with an infinite zeal endeavouring to instruct the ignorant reduce the erroneous to strengthen the weak and confirm the strong to reclaim the vicious and turn Souls to righteousness We find him taking all opportunities of preaching to the people converting many thousands at once How many voyages and travels did he undergo with how unconquerable a patience did he endure all conflicts and trials and surmount all difficulties and oppositions that he might plant and propagate the Christian Faith Not thinking much to lay down his own life to promote and further it Nor did he only do his duty himself but as one of the prime Superintendents of the Church and as one that was sensible of the value and the worth of Souls he was careful to put others in mind of theirs earnestly pressing and perswading the Pastors and Governours of it To feed the flock of God To take upon them the Rule and Inspection of it freely and willingly not out of a sinister end merely of gaining advantages to themselves but out of a sincere design of doing good to Souls that they would treat them mildly and gently and be themselves examples of Piety and Religion to them as the best way to make their Ministery successful and effectual And because he could not be always present to teach and warn men he cea●●d not by Letters to stir up their minds to the remembrance and practice of what they had been taught A course he tells them which he was resolved to hold as long as he lived as thinking it meet while he was in this Tabernacle to stir them up by putting them in mind of these things that so they might be able after his decease to have them always in remembrance And this may lead us to the consideration of those Writings which he left behind him for the benefit of the Church 5. NOW the Writings that entitle themselves to this Apostle were either genuine or supposititious The genuine Writings are his two Epistles which make up part of the Sacred Canon For the first of them no certain account can be had when it was written Though Baronius and most Writers commonly assign it to the year of Christ Forty Four But this cannot be Peter not being at Rome from whence it is supposed to have been written at that time as we shall see anon He wrote it to the Jewish Converts dispersed through Pontus Galatia and the Countries thereabouts chiefly upon the occasion of that persecution which had been raised at Jerusalem And accordingly the main design of it is to confirm and comfort them under their present sufferings and persecutions and to direct and instruct them how to carry themselves in the several states and relations both of the Civil and the Christian life For the place whence it was written 't is expresly dated from Babylon But what or where this Babylon is is not so easie to determine Some think it was Babylon in Egypt and probably Alexandria and that there Peter preached the Gospel Others will have it to have been Babylon the Ancient Metropolis of Assyria and where great numbers of Jews dwelt ever since the times of their Captivities But we need not send Peter on so long an Errand if we embrace the Notion of a Learned man who by Babylon will figuratively understand Jerusalem no longer now the holy City but a kind of spiritual Babylon in which the Church of God did at this time groan under great servitude and captivity And this Notion of the Word he endeavours to make good by calling in to his assistance two of the Ancient Fathers who so understand that of the Prophet We have healed Babylon but she was not healed Where the Prophet say they by Babylon means Jerusalem as differing nothing from the wickedness of the Nations nor conforming it self to the Law of God But generally the Writers of the Romish Church and the more moderate of the Reformed party acquiescing herein in the Judgment of Antiquity by Babylon understand Rome And so 't is plain S. John calls it in his Revelation either from its conformity in power and greatness to that ancient City or from that great Idolatry which at this time reign'd in Rome And so we may suppose S. Peter to have written it from Rome not long after his coming thither though the precise time be not exactly known 6. AS for the Second Epistle it was not accounted ol old of equal value and authority with the First and therefore for some Ages not taken into the Sacred Canon as is expresly affirmed by Eusebius and many of the Ancients before him The Ancient Syriack Church did not receive it and accordingly it is not to be found in their ancient Copies of the New Testament Yea those of that Church at this day do not own it as Canonical but only read it privately as we do the Apocryphal Books The greatest exception that I can find against it was the difference of its style from the other Epistle and therefore it was presumed that they were not both written by the same hand But S. Hierom who tells us the objection does elsewhere himself return the answer That the difference in the style and manner of writing might very well arise from hence that S. Peter according to his different circumstances and the necessity of affairs was forced to use several Amanuenses and Interpreters sometimes S. Mark and after his departure some other person which might justly occasion a difference in the style and character of these Epistles Not to say that the same person may vastly alter and vary his style according to the times when or the persons to whom or the subjects about which he writes or the temper and disposition he is in at