Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	gate_n	head_n	lift_v	2,493	5	9.5636	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04596	Christs vvatch-vvord Being the parable of the virgins, expounded and applyed to these times of security. Or an exhortation of our Saviours to us, that we may watch and prepare our selues for the unknowne times of death and judgement.	Johnston, Thomas, Chaplain to the Bishop of Dromore.	1630 (1630)	STC 14715; ESTC S107830	129,458	212

measure with that pure and holy knowledge that the Lord hath of them it would make them take some more labour for his love and acquaintance which seeing they doe not they fulfill the Lords threatning to their shame seeing they are foretolde of it and care not to prevent it Christ foretolde us that hee who confessed him Matth 10 32. Marke 10.38 hee would acknowledge him before his Father and the Angels but he that would be ashamed of him hee would deny him Loe now he maketh it good for he professeth openly I know you not What meaneth to confesse or to be ashamed of Christ In this life our Saviour calleth for our friendship and acquaintance in his faire offer of salvation if we will thinke it an honour for us that Christ was once in misery and poverty for our sake and account this our greatest glory he sendeth his messengers the poore and distressed who are his brethren Fratres vocat omnes simpliciter pauperes Omnis enim pauper frater est Christi quandoquidē Christus in egestate vixit Theophylact. in Mat. 25.40 to be acquainted with us in his name to see how wee would like of their friendship or how we would entertaine Christ if he himselfe came to us in that fashion as indeede once he did If we rejoyce to be thus acquainted with Christ and confesse him in this life then shall he openly acknowledge us and to our glory pronounce before God and all that shall be gathered in the great judgement how we loved and respected him and his messengers He that is ashamed of the poverty of Christ the misery and tribulation of a Christian or the distresse of the poore or to professe love and acquaintance to them they shal be rewarded accordingly Idem in Iuc 9.26 As he that hath an evil servant is ashamed to call him his servant so Christ shall deny them and say I know you not Happy is the soule that hath a part in the commendation and prayer of Paul for Onesiphorus whose service and confession he prayeth the Lord to remember in the great day in these words The Lord give mercy unto the house of Onesiphorus 1 Tim. 1.16 17 18. for he often refreshed me and was not ashamed of my chaine but when hee was at Rome he sought me out very diligently and found me the Lord grant unto him that he may finde mercy with the Lord in that day and in how many things he hath ministred unto mee at Ephesus thou knowest very well Lastly these words I know you not shew us that not onely Christ shall take away his compassion from them but shall be their enemy to be avenged on them Theophilact in Marc. 8.34 He that denieth another if it be his familiar friend his brother or father although he see him whipt or killed he taketh no notice he laments not he hath no compassion or suffering with him being once estranged from him so when Christ hath denyed the reprobate they must looke for no compassion but which is worse they must expect punishment When some of the Levites were killing of their owne kindred for their idolatry of Levi it is said in their name Hee said unto his father and mother Deut. 33 9. I have not seene you neither knew he his brethren nor knew he his owne children So when the date of acquaintance and mercy is past with Christ then there is nothing to be expected but the execution of vengeance for hee will not know one more than another When his wrath is kindled Psal 2.12 it will be knowne how happy they are that put their trust in him Now there is a question to be answered Seeing Christ both exhorteth and promiseth Knock and it shall be open unto you how is it that hee saith he will deny them that both knocke and call upon him in the day of judgement I answer they defraud themselves of the benefite of this promise Two things to be observed by all that would knocke at heavens gate for obtaining whereof two conditions are required of us First that wee knocke and call while it is the time and day of salvation which day is the time of our life because that life and time is given unto us to this end that wee may labour for the life that never hath an end August in Ioh. 6 Ad hoc debet prodesse unicuique vivere ut detur ei semper vivere And indeede life is onely a benefit to every man that he may thereby obtaine the benefit of living eternally Secondly we must in requisite manner call and knocke some onely knocke with words and honour God with their lippes Esay 29 13● but their hearts are farre from him yea and will aske of God with teares yet they aske not aright because it is not with heart word and deed of which they want two for their hearts call not to him for love of him or of eternall life but other by-respects are cause of their complaints neither doe their deedes concurre to knocke and move the Lord. These who would enter into life must open their hearts to let the Lord in and dwell in them Psal 24.7 according as David exhorteth Lift up your heads you gates and be ye lift up ye everlasting dores and the King of glory shall come in Psal 118.20 for this is the gate of the Lord onely the righteous shall enter into it who onely may truely say Verse 19. Open mee the gates of righteousnesse that I may goe into them and praise the Lord for ever no uncleane or wicked person dare say this their deedes can neither knocke nor enter Acts 10 4. Cornelius prayer appeared in Gods presence but his fasting and almes went up to heaven heaven cannot be purchased with bare words we must make friends of worldly riches to gaine everlasting habitations and make treasures in heaven yea and have our hearts there also or else our calling cannot be taken notice of nor be able to unlocke the inaccessible place of glory VERSE 13. Watch therefore for yee know neither the day nor the houre when the Sonne of man will come THese words are the 3. part of this Parable containing the application of it Wherin our Saviour sheweth plainly the great love and care he hath to his servants and his abundant mercy which he hath on all men that he desireh not the death of a sinner but rather that he should turne from his wickednesse and live giveth a generall cry forewarning their danger and preventing their destruction but in such particular manner that it is sufficient to move the most senseles heart to retreate Two times already as I said in the beginning hath Christ in this same Sermon given the same warning Now because the danger is great even the damnation of every soule that labours not to prevent it and men are carelesse and fearelesse of unseene and unfelt dangers therfore he preacheth it

punishment was greater than hee could could beare and Absolom desired to be killed 2 Sam. 14.32 if he could not have leave to enjoy the Kings presence the childe shut out of the fathers doores is in a miserable estate or the subject excluded from the Kings defence and protection Therefore now consider how grievous it will be to you to bee thrust out of our heavenly Fathers house and so walke now to please him that in that day when you are to be possessed of that long expected inheritance others and not you may be shut out of dores But if this punishment is not effectuall to move you Poena sensus then the Lord declareth his wrath from heaven that he hath prepared unquenchable fire to be their portion that will upon such faire intreaty neglect to prepare for a heavenly inheritance August in spec hum mis there is utter or most extreme darknesse hunger and thirst extremenesse of colde and heate nothing is heard but curses lamentations grones no company but tormenting divels and cursing soules they shall seeke for death and not obtaine it and this is their estate for ever It shall be a miserable sight that the body shall continually burne and not be consumed who could thinke this possible if the Lords word had not said so And besides he hath confirmed it with our experience The stone Asbestus August de Civit. Dei l. 21. c. 5. if once it be set on fire it can never be quenched 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math 3.12 and yet it never consumeth and therefore hath the name When Iohn Baptist expresseth the durance of hell fire he useth the same word unquenchable fire Were it not good to be delivered from this eternall woe and not to be disappointed of an eternall and unspeakable good yet weigh both now that you be not compelled to suffer both hereafter Secondly our Saviour doth hereby teach vs that as unmercifull men deale with others Vncharitie requited so shal they be dealt with when they goe to meate the poore are cast out and lest they should gett to reach the crummes of their table the dore must be shutte In like manner when our Lord shall convey his servants into Abrahams bosome the gate shall bee shutte and these who held out others in this life God shall hold without the gates of blisse in the life to come This is the third reason we have found in this Parable to moue us to be mercifull to the distressed for first in the beginning of eternall woe and necessitie the hard hearted shall wish if it were possible that they might be helped by others Secondly their former cruell dealing shall be cast in their teeth and their owne answers meet them in judgement and Thirdly with anger thrust from the presence of God and the gate of glory shutte upon them He that expecteth to sit on a throne in Gods company for ever must cause the distressed to sit at his table Gods word hath often commanded and commended hospitalitie I meane not common feastings of them that are able to double it in the like againe Abrahams charitie requited but to call the sicke naked and blind the lame the stranger and the prisoner Abraham hath a threefold reward and commendation for his hospitality in this world Heb. 13.2 Gen. 18.22 besides his eternall reward in heaven 1. In lodging strangers he received Angells yea the great Angell of the Covenant even the Sonne of God Malach 3.1 2 That none shall be accounted to be a true Israelite to God Iohn 8.39 except he doe the works of Abraham of which this is a chiefe And therefore Theophilact in Luke 16.23 for good reason doth Christ in the Parable call the rich glutton to be judged by Abraham who compelled those that were strangers on the way to receive entertainment of him where the rich Glutton starved them that lay continually within a call to his table 3. Heaven hath received the name of Abrahams bosome because his heart bosome was open to all the distressed who received heate cōfort nourishment in this life and shall though all the unmercifull in the world would starve thē at their gate be received into the hospitalitie of heaven with as great compassion and comfort as ever the distressed was received into the house or bosome of Abraham As the Lord hath made the faith of Abraham an example of beleeving to all the faithfull so hath he commended his hospitalitie that all who desire to follow him to glory may imitate him in his charitie But as God dealeth with the hard hearted according to their workes in shutting doores on them as they doe vpon others yet there is a difference when the poore is denyed or shutte out at one time yet he hopes he may be helped at anotime Heavens Gates once shutt cannot be open and therefore wailes and importunes for help and reliefe though it stay long because hee that hath shutt his doore may open it and the hard hearted may at length be moved with compassion compassion but when the Lord shutteth the gate of mercy it is never opened againe there is no waiting nor hope of any comfort to ensue for clauditur Bern. in hunc 〈◊〉 janua audiendi respondendi miserandi the Lord hath shut the gate of hearing of answering or taking compassion But what gate is this Even the gate that is now open unto all that come from the east and west to sit with Abraham Isaac and Iacob in the kingdome of heaven the gate of him who saith He that commeth to me I will not cast out Iohn 6.37 The murtherers come and are admitted the Publicans and sinners are received the wanton adulteresse fornicators theeves blasphemers and oppressours and the open gate is not denied unto them Beholde how the gate is now open which shall be shut for ever even that which is open to teares sighes and grones of sinners which received Aaron after his idolatry David after his murther and adultery Peter after his denying of Christ now it is shut for ever If the Lord open our eyes to make use of this wee may perceive with Iacob the gate of heaven Gen. 23.17 Acts 7 56. or with Steven see the heavens open because it is the occasion and time to heare our prayers to answer our calls and have mercy upon us And therefore to day if you will make use of it harden not your hearts but strive to enter in at this gate before it be shut upon you VERSE 11. Afterward came also the other Virgins saying Lord Lord open to us NOw the Parable sheweth us the last refuge of reprobate men even to the Lord but he shall not heare them We are very ready to deceive and beare our selves in hand with conceits beyond all reason and ground and therefore as by the former intreaty to the elect and their answere Christ taught us how little helpe the