Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	knowledge_n	light_n	shine_v	6,882	5	9.8263	5	true

Text snippets containing the quad

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

58. 10 11. Or if he be sick the Lord will strengthen him upon the bed of languishing he will make all his bed in his sicknes As he did for that faithfull and 〈◊〉 Preacher of Gods Word while he lived M. 〈◊〉 Whately Pastour of Banbury whom for honours sake I here name the most 〈◊〉 Minister to the poor I thinke saith a learned Gentleman that knew him thorowly in England of his means He abounded in works of mercy saith another grave Divine that wrote his life he set apart and expended for the space of many years for good uses the tenth part of his yearly commings in both out of his temporall and 〈◊〉 means of maintenance A rare example And God was not behinde hand with him for in his sicknesse he could comfort himself with that precious promise Psal. 41. 1 3. Blessed is he that considereth the poor Qui praeoccupat vocem petituri saith Austin that prevents the poor mans cry as he did for he devised liberall things seeking out to finde objects of his mercy and not staying many times till they were offered Therefore by liberall things 〈◊〉 stood as God had promised his estate as himself often testified prospered the better after he took that course above-mentioned For in the next place not getting but giving is the way to wealth as the 〈◊〉 found it whose barrell had no bottome and as Solomon 〈◊〉 it Eccles. 11. 1. The mercy of God crowneth our beneficence with the blessing of store 〈◊〉 〈◊〉 shall be exalted with honour and thou 〈◊〉 not 〈◊〉 Say not then How shall our own doe hereafter Is not mercy as sure a grain as vanity Is God like to break Is not your Creatour your Creditour Hath not he undertaken for you and yours How sped Mephibosheth and Chimham for the kindenesse their fathers shewed to distressed David Were they not plentifully provided for And did not the Kenites that were born many ages after 〈◊〉 's death receive life from his dust and favour from his hospitality 1 Sam. 15. 6. Verse 8. Blessed are the pure in heart That wash their 〈◊〉 from wickednesse that they may be saved Jer. 4. 14. Not their hands only with Pilate but their inwards as there How long shall thy vain thoughts lodge within thee These however the world censure them for every fool hath a bolt to shoot at that purity which yet they 〈◊〉 and pray for are the Lords darlings that purifie themselves in some truth of resemblance as God is pure Pura Deus mens est purâ vult mente vocari Et puras jussit pondus habere preces He will take up in a poor but it must be a pure heart in a 〈◊〉 but it must be a cleanly house in a low but not in a 〈◊〉 lodging Gods Spirit loves to lie clean Now the heart of man is the most unclean and loathsome thing in the world a den of dragons a dungeon of darknesse a stie and stable of all foul lusts cage of unclean and ravenous birds The Embassadours of the Councel of Constance being sent to Pope Benedict the 〈◊〉 when he laying his hand upon his heart said Hic est Arca 〈◊〉 Here is Noahs Ark they tartly and truly replied In Noahs Ark were few men but many beasts intimating that there were seven abominations in that heart wherein he would have them to believe were lodg'd all the laws of right and religion This is true of every mothers childe of us The naturall heart is 〈◊〉 throne he filleth it from corner to corner Act 5. 3. he sits abrood upon it and hatcheth all noisome and loathsome lusts Ephes. 2. 2. There as in the sea is that Leviathan and there are creeping things innumerable crawling bugs and baggage vermine Now as many as shall see God to their comfort must cleanse 〈◊〉 from all filthinesse of flesh and spirit and perfect 〈◊〉 sse in the fear of God This is the mighty work of the holy Spirit which therefore we 〈◊〉 pray and strive for beseeching God to break the heavens and come down yea to break open the prison doors of our hearts by his Spirit and to cleanse this 〈◊〉 stable He comes as a mighty rushing winde and blows away those litters of lusts as once the East-winde of God did all the locusts of AEgypt into the red Sea And this done he blows upon Gods garden the heart and causeth the spices thereof so to flow forth that Christ saith I am come into my garden my sister my spouse I have gathered my myrrhe with my spice Cant. 5. 1. For they shall see God Here in a measure and as they are able hereafter in all fullnesse and perfection they shall see as they are seen Here as in a glasse 〈◊〉 or as an old man thorow spectacles but there face to face Happier herein then Solomons servants for a greater then Solomon is here A good man is like a good Angel ever beholding the face of God He looketh upon them with singular complacency and they upon him to their infinite 〈◊〉 He seeth no iniquity in them they no indignation in him He looketh upon them in the face of Christ And although no man hath seen God at any time yet God who commanded the light to shine out of darkenesse hath shined in our hearts saith the Apostle to give the light of the knowledge of the glory of God in the face of Jesus Christ. Pure glasse or crystall hath light comming thorow not so stone iron or other grosser bodies In like sort the pure in heart see God he shines thorow them And as the pearl by the beams of the Sun becomes bright and radiant as the Sun it self so we all with open face beholding as in a glasse the glory of the Lord 〈◊〉 transformed into the same image from glory to glory as by the Spirit of the Lord 2 Cor. 3. 18. Verse 9. Blessed are the peace-makers There are that like Salamanders live alwaies in the fire and like Trouts love to swim against the stream that with Phocion thinke it a goodly thing to dissent from others and like Sampsons foxes or Solomons fool carry about and cast abroad fire-brands as if the world were made of nothing but discords as Democritus imagined But as St John speaketh in another case these are not of the Father but of the world He maketh great reckoning of a meek and quiet 〈◊〉 because it is like to his own minde which is never stirred nor moved but remaineth still the same to all eternity He loves those that keep the staffe of binders unbroken Zech. 11. 7 14. that hold the unity of the spirit and advance the bond of peace among others as much as may be The wicked are apt as dogs to enter tear and woorry one another and although there be not a disagreement in hell being but the place of retribution and not of action yet on earth

diffused But be ye blamelesse and harmlesse the sonnes of God without rebuke in the midst of a crooked and perverse nation as the Baptist was among whom ye shine as lights in the world as those great lights the Sun and Moon so the word signifieth so that they that speak evil of you may be judged as 〈◊〉 as those Atlantes that curse the rising Sun because it scorcheth them Be as thestarres at least which are said to affect these inferiour bodies by their influence motion and light So good Ministers as fixed starres in the Churches firmament by the influence of their lips feed by the regular motion of their lives confirm and by the light of both inlighten many And with such orient starres this Church of ours blessed be God like a bright skie in a clear evening sparkleth and is bespangled though not in every part yet in every zone and quarter of it A City that is set on a hill cannot be hid As that City that 's mounted on seven hills Roma Radix Omnium Malorum and cannot be hid but is apparently discerned and discried to be that great City Babylon So Augustine and other writers call it so Bellarmine and Ribera the Jesuites yeeld it Joannes de 〈◊〉 in his Mare historiarum telleth us that 〈◊〉 the Emperour was once in a minde to make Rome the seat of his Empire as of old it had been And having built a stately Palace there where formerly had stood the Palace of Julian the Apostate the Romanes being much against it he gave over the worke The 〈◊〉 Zonaras and 〈◊〉 report the like of Constans nephew to Heraclius 340 years before Otho Now that these and the 〈◊〉 〈◊〉 took not 〈◊〉 Genebrard saith it was a speciall pruvidence of God to the end that the kingdom of the Church foretold by Daniel might have Rome for its seat If he had said the kingdom of Antichrist foretold by St Paul and likewise by John the Divine he had divined aright But to return from whence we are digressed A Minister whiles he 〈◊〉 a private person stood in the croud as it were but no sooner entred into his office then he is 〈◊〉 upon the stage 〈◊〉 〈◊〉 are upon him as they were upon Saul who was higher by head and shoulders then the rest of the people Now therefore as the tree of 〈◊〉 was sweet to the taste and fair to the eye and as in Absolom there was no 〈◊〉 from head to foot so should it be with Gods Ministers Singular holinesse is 〈◊〉 of such 〈◊〉 those that quarter armes with the Lord Christ whom they serve 〈◊〉 the Gospel The Priests of the Law were to be neither 〈◊〉 nor defective And the Ministers of the 〈◊〉 for the word Priest is never used for such by the Apostles no nor by the 〈◊〉 ancient Fathers as Bellarmine 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stamps and paterns to the beleevers in word and conversation every thing in them is eminent and exemplary The world though unjustly looks for Angelicall perfection in them and as the 〈◊〉 deviation in a starre is soon noted so is it in such 〈◊〉 happy he that with Samuel Daniel Paul and others can be acquitted and approved by himself in private in publike by others in both 〈◊〉 God That can by his spotlesse conversation slaughter 〈◊〉 stop 〈◊〉 open mouth and draw 〈◊〉 if not from the 〈◊〉 〈◊〉 from the 〈◊〉 of the 〈◊〉 of his 〈◊〉 and 〈◊〉 Mr Bradford the Martyr was had in so great 〈◊〉 and 〈◊〉 with all good men that a 〈◊〉 〈◊〉 〈◊〉 knew him but by fame 〈◊〉 〈◊〉 his death yea 〈◊〉 number also of Papists themselves wished heartily his life And of Mr Bucer it is reported that he brought all men into such admiration of him that neither his friends could sufficiently praise him nor his enemies in any point finde fault with his singular life and sincere doctrine Bishop Hoopers life was so good that no kinde of slander although divers went about to reprove it could fasten any fault upon him And the mans life saith Erasmus concerning Luther whom he greatly loved not is approved of all men neither is this any small prejudice to his enemies that they can tax him for nothing Verse 15. Neither do men light a candle to put it under a 〈◊〉 c. Nor doth God set up a Minister and so light a lynk or torch as the word here signifieth amongst a people but for the diffusing of the light of the knowledge of the glory of God in the face of Jesus Christ. The heavenly bodies illighten not their own 〈◊〉 only but send forth their beams far and near The grace of God that is the doctrine of grace that bringeth salvation hath appeared or shone-forth as a candle on a candlestick or as a beacon on a hill Teaching us to deny ungodlinesse c. The Priests lips must not only preserve knowledge but also present it to the people who shall seek it at his mouth And 〈◊〉 Baptist that burning and shining light was to give the knowledge of salvation not by way of infusion for so God only but by way of instruction The same word in the holy tongue that signifieth to understand signifieth also to instruct and to 〈◊〉 They that teach others what they know themselves as Abraham did those of his 〈◊〉 and family shall know more of Gods minde yea they shall be as Abraham was both of his Court and Council But the Lord likes not such empty vines as with Ephraim bear fruit to themselves such idle servants as thrust their hands into their bosoms dig their talents into the earth hide their candles under a bed or bushel living and lording it as if their lips were their own barrelling and hoarding up their gifts as rich cormorants do their corn refusing to give down their milk as curst kine or resolving to speak no more then what may breed applause and admiration of their worth and wisedom as proud self-seekers The 〈◊〉 of the spirit was given to profit withall And the Philippians were all partakers or compartners of St Pauls grace which he elsewhere calleth the gift bestowed on us for many that we may serve one another in love yea make our selves servants to all that we may 〈◊〉 some Certainly the gifts of such shall not perish in the use or be the worse for wearing but the better and brighter as the torch by tapping they shall grow in their hands as the 〈◊〉 in our Saviours as the widows oyl as that great mountain of salt in Spain de quo quaentum demas tantum 〈◊〉 which the more you take from it the more it increaseth Or lastly as the fountains or wells which by much drawing are made better and sweeter as St Basil observeth and common experience confirmeth And it giveth light to

before we aske as he did David Psal. 32. He prevents us with many mercies we never sought him for that our praises may exceed our prayers I am found of them that sought me not saith God but yet in the same place it is said I am sought of them that asked not for me Importing that we never seek to him for grace till effectually called by his grace Howbeit no sooner is any truly called but he presently prayeth Say not then if God know our needs what need we open them to him The truth is we doe it not to inform him of that he knows not or to stir up mercy in him who is all bowels and perfectly pitieth us but 1. Hereby we acknowledge him as a childe doth his father when he runs to him for food 2. We run that course of getting good things that he hath prescribed us Jer. 29. 11 12. Which Moses and Elias knew and therefore the former turned Gods predictions the later his promises into prayers 3. Hereby we prepare our selves holily to enjoy the things we crave for prayer both sanctifieth the creature and encreaseth our love and thankfullnesse Psal. 116 1. 4. Prayer prepareth us either to go without that we beg if God see fit as David when he prayed for the childes life and was fitted thereby to bear the losse of it or else to part with that we have got by prayer for the glory of God the giver of it Those that make their requests known to God with thanksgiving shall have at least the peace of God that passeth all understanding to guard their hearts and mindes in Christ Iesus They shall have strength in their souls the joy of the Lord shall be their strength the glory of the Lord shall be their rereward In their marching in the wildernesse at the fourth Alarm arose the standard of Dan Asher and Nepthali these were the rereward of the Lords host and to these were committed the care of gathering together the lame feeble and sick and to look that nothing was left behinde Unto this the Prophet Isaiah seems in that text to allude and so doth David Psal. 27. 10. When my father and mother forsake me the Lord will gather me And this comfortable assurance was the fruit of his prayer Verse 9. After this manner therefore pray ye Forms of wholesome words are profitable A set form of prayer is held fittest for the publike and for such weak Christians as are not yet able to expresse their own desires in their own words The utterance of wisdom is given to some Christians only 1 Cor. 12. 8. yet are all to strive unto it that the testimony of Christ may be confirmed in them 1 Cor. 1. 5 6. God will take that at first that afterwards will not be accepted If words be wanting pray that God that commands thee to take words and come before him to vouchsafe thee those words wherewith thou mayest come before him Speak as the poor man doth supplications so did the prodigall Forecast also with him what thou wilt say Praemeditate of the matter disposing it in due order as one would doe that is to speak to a Prince God is a great King Mal. 1. 23. Some thinke we must never pray but upon the sudden and extraordinary instinct and motion of the spirit This is a fancy and those that practise it cannot but fall into idle repetitions and be confused going forward and backward like hounds at a losse saith a good Divine and having unadvisedly begun to speak they know not how wisely to make an end This to prevent premeditate and propound to thy self fit heads of prayer gather catalogues of thy sinnes and duties by the decalogue observe the daily straits of mortall condition consider Gods mercies your own infirmities troubles from Satan pressures from the world crosses on all hands c. And as you cannot want matter so neither words of prayer The Spirit will assist and God will accept if there be but an honest heart and lawfull petitions And albeit we cannot vary them as some can our Saviour in his agony used the self-same words thrice together in prayer and so may we when there is the same matter and occasion He also had a set form of giving thanks at meat which the two Disciples at Emaus hearing knew him by it A form then may be used we see when it is gathered out of the holy Scriptures and agreeable thereunto Neither is the spirit limited hereby for the largenesse of the heart stands not so much in the multitude and variety of expressions as in the extent of the affection Besides if forms were unlawfull then neither might we sing Psalms nor join in prayer with others nor use the forms prescribed by God Our Father which art in Heaven Tertullian calls this prayer a breviary of the Gospel and compend of saving doctrin It is framed in form of the decalogue the three former Petitions respecting God the three later our selves and others Every word therein hath its weight Our there 's our charity Father there 's our faith In heaven there 's our hope Father is taken sometimes personally as in that of our Saviour My father is greater then I sometimes essentially for the Whole Deity so here Now that God is in Heaven is a notion that heathens also have by nature and do therefore in distresse lift up eyes and hands thither-ward And lest man should not look upward God hath given to his eyes peculiar nerves to pull them up towards his habitation that he might direct his prayer unto him and look up Psal. 5. 3. that he might feelingly say with David Whom have I in heaven but thee Unto thee lift I up mine eyes ô thou that dwellest in the heavens Behold as the eyes of servants look to the hand of their Masters c. Psal 123 1 2. It is reported of 〈◊〉 that he preached so powerfully that he seemed to thunder and prayed so earnestly that he seemed to carry his hearers with him up into heaven Hallowed be thy Name 1. Honoured be thy Majesty According to thy Name O God so is thy praise Psal. 48. 10. Now Gods Name is holy and reverend Psal. 111. 9. Great and terrible Psal. 99. 3. Wonderfull and worthy Psal. 8. 1. Jam. 2. 7. High and honourable Isa. 12. 4. Dreadfull among the Heathen Mal. 1. 14. and exalted above all praise 〈◊〉 9. 5. His glory is as himself eternally infinite and so abideth not capable of our addition or detraction The Sun would shine though all the world were blinde or did wilfully shut their eyes Howbeit to try how we prize his glory and how industrious we will be to promote it God lets us know that he accounts himself as it were to receive a new being by those inward conceptions of his glory and by those outward honours we do him when we lift up his Name