Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	head_n	king_n	lift_v	5,022	5	10.4371	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87872	The martyrdome of King Charles, or His conformity with Christ in his sufferings. In a sermon on I Cor. 2.8. / preached at Bredah, before his Maiesty of Great Britaine, and the Princesse of Orange. By the Bishop of Downe. June 3. 13. 1649.	Leslie, Henry, 1580-1661.	1649 (1649)	Wing L1164; Thomason E569_10; ESTC R22162	31,059	32

knoweth the things of a man save the spirit of man even so the things of God knoweth no man but the spirit of God Now we have received not the spirit of the world but the spirit that is of God that we might know the things that are given us of God But the naturall man receiveth not the things of Gods spirit they are foolishnesse unto him neither can he know them because they are Spiritually discerned This wisdome is a mystery ver 7. and therefore it is not knowne by nature but by revelation from God When St. Peter had made that excellent confession of Jesus that he is Christ the Sonne of the Living God our Saviour said unto him Blessed art thou Simon Mat. 16.16.17 for flesh and bloud hath not revealed it unto thee but my Father So that all who are indued with this wisdome are Theodidactoi taught of God as our Saviour saith Joh. 6 44. No man can come unto me except the father draw him And this he proves out of the Prophets saying it is written they shall be all taught of God Every man therefore that hath heard and learned of the father commeth unto me As if he had said no man can come unto me except the father teach him for all that are taught of God and onely they come unto me and therefore no man can come unto me except the father draw him that is move him effectually for indeed Gods teaching is an effectuall working he not onely opens the eyes of the understanding but also convinceth the heart of the truth of his Doctrine and inclines us to embrace this wisdome So that a man may be learned in all the wisdome of the Egyptians in all the philosophie of the Graecians he may be as wise as Achitophell whose counsell was esteemed as the oracle of God and yet be ignorant of this wisdome as our Saviour saith Math. 11.25 I thank thee O father because thou hast hid these things from the wise and prudent and hast revealed them unto babes Yea a man may be well learned in the Scriptures and yet ignorant of this wisdome the Scribes and Pharisees were doctors of the law and yet even of them the Apostle sayes which none of the Princes of this world knew In the second place hee charges them with an heinous and horrible murther they crucified the Lord of Glory where every circumstance in the text doth aggravate the murther 1. The person murthered is the Lord of Glory 2. The death inflicted on him was crucifixion the most shamefull and accursed death in the World 3. The persons who did this were they his owne people who of all others should not have done it even they crucified the Lord of Glory The person murthered is the Lord of Glory our blessed Saviour Jesus Christ Hee is the Lord as we confesse in our Creede by reason of the dominion which he hath over all and particularly over his church He is the Lord by right of creation For all things were made by him and without him was not any thing made that was made Ioh. 1.3 By him were all things created that are in heaven and that are in earth visible and invisible c. Col. 1.16 Hee is the Lord by right of inheritance for he is the heire of all things Heb. 1.2 Hee is the Lord by the right of donation for the father is brought in saying unto him I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession Plalm 2.8 So he saith Matth. 28.18 All power is given unto me in heaven and in earth Hee is the Lord by the right of redemption for he who redeemeth a captive becomes his Lord and Christ when we were captives hath redeemed us by giving himselfe a ransome for us wee were redeemed saith St. Peter not with silver or gold or corruptible things but with the precious bloud of Jesus as of a lambe undefiled Finally he is our Lord too by the right of conquest for after that hee had redeemed us by paying a ransome unto God for us Satan the Jailor would not let us goe but kept us fast bound in the fetters of sinne and therefore hee is falne to come with a mighty hand and outstretched arme and violently take us out of his gripes Hee is the stronger man mentioned in the gospell who hath overcome the strong man taken his armour from him Col. 2.15 and divided the spoyle He hath spoiled principalities and powers triumphing over them And as he is the Lord so the Lord of Glory that is a glorious Lord by an Hebraeisme He is called the King of Glory Plal. 24.7 Lift up your heads O ye gates and be ye lift up yee everlasting doores and the King of Glory shall come in And the God of Glory by St. Steven Act. 7.2 The God of Glory appeared to our father Abraham And here as also Iam. 2.1 He is called the Lord of Glory Glory properly signifies beauty praise honour and it is ordinarily used in scripture to expresse that Majesty and perfection of blisse which God injoyes from all eternity and which in some measure he communicates unto his blessed Angells and Saints in heaven Now well may our Saviour be called the Lord of Glory because he is the brightnesse of Gods Glory and the expresse image of his person Heb. 1.3 He did injoy Glory with the Father from all eternity as he sayes Ioh. 17.5 And now O father glorifie thou mee with thine owne selfe with the glory which I had with thee before the world was And againe he prayeth for his Disciples saying ver 24. Father I will that they whom thou hast given me be with me where I am that they may behold my glory And as he injoyed glory with the father from all eternity so after a short ecclipse of that glory here on earth and after he had overcome the sharpenesse of death he was received up into glory 1 Tim. 3.16 He is crowned with glory and honour Heb. 2.9 And he tells us that at the last day he shall come in the clouds of heaven with power and great glory Mat. 24.30.25.31 Then shall he sit upon the throne of his glory Finally he is called the Lord of glory because he is the author of glory unto others for saith the Apostle when Christ who is our life shall appeare then shall ye also appeare with him in glory Coloss 3.4 He gives unto his servants eternall life which in scripture is called glory a Kingdome of glory a crowne of glory an eternall weight of glory This is the person who was murthered and therefore the murther was most hainous For if it be a greater sinne for a man to murther his father than to kill a stranger to murther the King than to kill a fellow subject to murther an innocent person then to kill a malefactor Then how heinous a murder was it to kill him who was more than all these even

he was their King they put him to death And this leads me to the last consideration or the ends and causes that moved them to murder both our Saviour and our Soveraigne which were the very same The cause pretended for crucifying of our Saviour was Salus populi the safety and liberty of the people which is the common pretence of all Rebels Caiphas said John 11.50 It is expedient that one man die meaning Jesus and that the whole Nation perish not The same was pretended for the murther of our Soveraigne Crumwell said Unlesse he die the whole Nation must perish But as that which was pretended to be for the good of the people proved the bane of the people bringing a fearfull destruction upon them so also will this because they killed their King therefore shall the Nation perish Those who promised liberty unto the people and stile themselves custodes libertates Angliae have brought them under greater slavery and bondage then the Jews are at this day Now that people who stood so much with their King upon their priviledges and the property of their goods have nothing which they can call their own The true cause that moved them to crucifie Christ was envy which Pilat observed Matth. 27.18 For he knew that for envy they had delivered him So the ground of all the proceedings against our Soveraign was envy and malice but if you will ask me the reason why they did so much maligne him none can be given but because he was their King for as the Jews said Whosoever maketh himselfe a King John 19.12 speaketh against Caesar So may I say whosoever is a King though made by God as he was speaketh against the Parliament for it is as inconsistant with the grounds of these mens religion to have a King as to have a Bishop that Text which they formerly mis-applied against Bishops The Kings of the Gentiles exercised dominion over them Matth. 20.25 but it shall not be so among you I say that Text now fits their turn bettter against Kings then it did against Bishops for indeed between Kings over Gentiles and Ministers of the Gospell there is no right opposition but between Kings over Gentiles and Kings over Christians there is a fit antithesis and so howsoever the Gentiles have Kings yet they being Christians will have no King over them And now tell me whether Kings will not rather desire to have their Subjects Pagans then such Christians as they are who are worse then the Rebels mentioned in the Gospell they said onely Nolumus hunc regnare but our Reformers are come to Nolumus ullum regnare super nos they will have no King at all They are the true seed of Korah for as Korah and his complices Tw● hundred and fifty Princes of the assembly all of them Parliament men gathered themselves together against Moses and against Aaron and said unto them ye take too much upon you seeing all the congregation are holy and the Lord is among them Numb 16.3 wherefore then lift you up your selves above the congregation of the Lord So these Rebels have risen up against the King and the Priest upon the very same grounds they are all holy and therefore need no Bishop to direct them and the Lord is among them and therefore they need no King to governe them An other reason that moved the Jews to crucifie our Saviour was a desire to retaine their places and dignities which they feared to loose if he should be acknowledged for the Messias This is expressed Joh. 11.48 If we let him alone all men will believe on him and the Romans will come and take away our place The same was the cause why they murthered our Soveraigne that they might keep those places and that power which they had got into their hands And they are farre more unrighteous then the Jews for the Jews sought onely to retain those places whereof they were lawfully possessed and which of right did belong unto them but these murderers were not content to enjoy what was their own but killed their King that they might keep those Places Revenues and power which they had sacrilegiously usurped and taken from him Like Achab they killed and took possession He first killed before he took possession 1 King 21.19 but these murderers first took possession and then to maintain their possession killed their King the right owner and barred all his heires from succeeding As the Husbandmen in the Parable said This is the heire come let in kill him Matth. 21.38 Luc. 20 14. and seaze upon his inheritance Or as St. Luke hath it that the inheritance may be ours So have they killed the true Heire and seek to destroy all his Heires that the inheritance which they seized on long before may be theirs for ever even all his Houses and rich Furniture his Parks Navy Revenues and all his Power and Authority and not only the Inheritance of the Crown but also the Patrimony of the Church Gods own Inheritance and the Inheritance also of every man else whom they at their pleasure can make a Delinquent But as is said in the Parable Vers 40 41. When the Lord of the Vineyard commeth he will miserably destroy those wicked men So we all know that he brought a fearfull destruction upon the Nation of the Jews and certainly he will bring the like upon those murderers who have followed their example and gone far beyond them in all manner of wicknesse Their damnation sleepeth not We know what hath been heretofore the end of Rebels What became of Korah Dathan and Abiram with their complices they did not die the common death of all men but the earth opened her mouth and swallowed them up so that they went down quick into Hell Optatus calls unto the Donatists to remember their example saying Aspicite perditos magistros vestros And yet the Donatists never came so neer unto Korah and those Rebels as the desperate Traytors of whom I speak What became of Absolom and Achitophel Num. 17.31 32 of Shimei and Sheba of Adonijah and Joah of Zimri and Josabed of the two Eunuches who conspired against King Assuerus and of many more of whom we read both in sacred and prophane story Did they not all perish in the gainsaying of Korah So let all thine enemies perish O Lord but upon the Kings head let his Crown flourish Thus you see that as the Princes of the world crucified the Lord of glory so others worse then they have crucified our glorious Lord. I wish that my detection of that murder might finde such successe as St. Peters discovery had in the first Sermon that he preached Act. 2. When he had convinced them that Jesus whom they had crucified is Lord and Christ They were pricked in their hearts and said Act. 2.37 Men and brethren what shall we do They repented and became very zealous to advance the Kingdom of Christ so let