Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	affliction_n	eternal_a	moment_n	4,141	5	9.1958	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13068	A third proceeding in the harmonie of King Dauids harp that is to say, a godly and learned exposition vpon 17. Psalmes moe of the princely prophet Dauid, beginning with the 45. and ending with the 61. Psalme: done in Latine by the learned Reuerend Doctor Victorinus Strigelius, Professor of Diuinitie in the Vniuersitie of Lypsia in Germanie, anno Christi, 1562. Translated into English, by Richard Robinson citizen of London. An. Christi, 1595. Seene, perused, and allowed.; Hypomnēmata in omnes Psalmos Davidis. Psalm 45-61. English	Strigel, Victorinus, 1524-1569.; Robinson, Richard, citizen of London.	1595 (1595)	STC 23361; ESTC S117926	98,441	165

hope well of things deferred and to rest at peace in God yea though he cast a sterne countenance at vs and so to perseuer euen vnto the very end To this purpose Iob saith cap. 13. verse 15. Yea though hee shall kil me yet will I trust in him and he shall be my Sauiour So Dauid with a great respect or regarde of fayth saith I haue put my trust in God and wil not feare what flesh can doe vnto me yea although all feares and all dangers euery where arise ouer mee yet I hold it a thing both certaine and affirmed to yeelde and obey to God calling mee and not to start aside no not a naile bredth from his worde For if God be on our side who shall be against vs Rom. 8. 31. O that it would please God to giue vs in the great outrage of stormes and concourse of calamities like strength of faith vanquishing feares and doubtings And without all doubtes he shall be mightie in our infirmitie if we make our prayers vnto him according to his promise Math. 7. 11. How much more shal my heauenly father giue you his holy spirit when you pray for it Verse 5 They daily mistake my words al that they imagin is to doe me euil Verse 6 They hold altogether and keepe themselues close and marke my steppes when they lay waite for my soule Verse 7 Shall they escape for their wickednes thou O God in thy displeasure shalt cast them downe Hee handleth at full the historie as touching his miseries in time of his banishment Like as in Esops fables all beasts conspire together to spoile the poore Camel So as Tyrteus the musitian saith Nemo curat vagos ledere nemo veretur Non exul cur● ducitur esse Deo No man careth for the wandring wights to hurte them none doth feare Men thinke that God forgetteth quite pore Exiles liuing here But vnto a most euident complaint wee neede not to adde any long declaration Verse 8 Thou tellest my flittinges putte my teares into thy bottell are not these things noted in thy booke O the vnspeakable fatherly louing kindnes of God numbring the very haires of our head and gathering our teares For I pray you thinke and consider how great this gatherer is namely the Creator of all things the King of kings and Lord of lords Wee merueile at the humanitie of Theseus who washed with his owne hands the dead carkases of his slaine souldiers at the water of Thebes But much more let vs maruell yea and al amased wonder at this when we reade and heare that God gathereth our teares But whose teares I pray you gathereth he not the teares of Angells but of sinners whose infirmitie and filthines is great Surely I can scarse tell whether any more notable description bee extant of Gods prouidence either in the histories of the Prophets or of the Apostles Let this therefore be fast fixed in our mindes so that it may comfort vs so often as wee are vehemently disquieted touching the will of God and are vexed with a certaine speciall sorow God taketh care not onely for our bodies and soules but also euen for our very haires and seely teares and keepe them as it were a matter of great importance and as a treasure of great prise Therefore notably said Saint Paul that our light afliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glorie 2. Cor. 4. 17. Verse 9 When soeuer I call vppon thee then shall mine enemies be put to flight This I know for God is on my side In this verse let there be considered a difference betweene the doubting of the Ethnicks and the careful confidence of the church Cato although he beleeued there was a God yet hee doubted whether he might be hard and by litle and litle was plunged into desperation But the church which embraceth the worde deliuered from God striuing against doubting beleeueth assuredly that she is receiued and heard for the Mediators sake and the cause of his assurednesse is the worde of GOD in which phrase or speech I comprehend the commaundement promise oath and truth of God But these things are elsewhere often expounded Verse 10 In Gods word will I reioyce in the Lords word will I comfort me Verse 11 Yea in God haue I put my trust I will not be afrayd what man can do vnto me Verse 12 Vnto thee O God will I pay my vowes vnto thee will I giue thanks Verse 13 For thou hast deliuered my soule from death and my feet from falling that I may walke before God in the light of the liuing So often times as I haue now spoken of thanksgiuing vnto God the same is to be referred vnto three conclusions whereof the first is that the glory of the power liberty and presence of God in his Church might be attributed vnto God and that Epicures Stoicks and other blasphemous persons which crie out that God is either idle or blinde might be refuted c. The second conclusion is that true acknowledgement of God might goe forwards in vs and that God hencefoorth would vouchsafe to communicate himselfe vnto vs for God ceaseth to communicate himselfe vnto vnthankefull persons which are lyars and vniust Lyars indeed because they acknowledge not from whence their benefit is receiued and vniust because they render not due recompenses whereunto they are bound The last conclusion is that others by our example might be assured or woon●e to the true acknowledging and inu●cating vpon God Unto these finall effects let vs referre our Eucharist or thanksgiuing and let vs declare our thankefulnesse not onely in speech and preaching but with all obedience in our vocation life and calamities PSAL. LVII Miserere mei Deus miserere mei quoniam in te confidit anima mea c. To him that excelleth Destroy not a Psalme of Dauid on Michtam vvhen he fled from Saul in the caue 1. Sam. 24. 4. THE ARGVMENT PLato in Protagora citeth the saying of Simonides Uirum vere bonum nasci difficile est qui manibus pedibus mente sit Tetragonos that is A hard matter it is to finde a right good man borne which of his hands feet and minde is alwayes vpright and constant Such a man was Dauid who could more hardly be withdrawen from an honest or good purpose then the shining Sunne may be driuen out of his course for although by great right he might haue slaine Saul yet neither would he vse the law of defence whereof politike lawes do make mention nor yet take occasions which ministred oportunity vnto him to slay Saul For seeing he had altogether consecrated himselfe vnto God and his country that is the Church he would not be the authour of an euill example amongst Gods people in putting kings to death but in faith craued and looked for helpe from God wherefore let vs maruaile at this humility and gentlenesse in Dauid here

spirite which may rule and gouerne vs in al our life and actions and in all our counselles and dangers and a spirit which may bring to passe that we may willingly obey God that we may boldely confesse the word of God and that with a mighty courage we may be able to indure afflictions for the glory of God These are the effects of the holyghost in the reconciled ones or in them which receiue forgiuenes of sinnes Seeing therefore without this grace there is nothing auaileable in any man as the church godlily singeth Absque Dei numine nihil est in homine c. Let vs craue from God this gouernour of our mind wil and heart which giueth witnes vnto our spirit that wee are the sonnes of God and cryeth vnto God with vnspeakeable sighings for vs and finally is a pledge and token of our inheritance vnto the last most ioyfull day of our redemtion Verse 13 Then shal I teach thy wayes vnto the wicked and sinners shalbe conuerted vnto thee Verse 14 Deliuer mee from bloodguiltines O God thou that art the God of my health and my tongue shall sing of thy righteousnes Verse 15 Thou shalt open my lippes O God and my mouth shall shew thy praise I saide in the Argument that the latter parte of this psalme is a promise of rendering a due recompence whervnto we are naturally bound but seeing we are not able to giue any sufficient recompence vnto God for his benefites most great besides the propagation and confession of the gospel he promiseth that he wil performe these duties most holily whereby both the glorie of God is made more excellent and many men are called backe from error and Idolatry vnto the true acknowledgement of God and prayer vnto him These worships let vs also performe that there may be discerned a difference betweene the true church of God and other nations For other nations may haue many other vertues as there was a great glory of righteousnes chastitie and modestie in Aristides and Scipio yet the true calling vpon God and aduancement of his doctrine were wanting in them But the church alone both vnderstandeth and performeth worshippings touching which I haue spoken before Now as the rules of asking any thing and of thankesgiuing are for the most part ioyned together so in the Psalmes these motions are mixed whereof some craue from God for the Mediators sake necessary benefits others giue thanks to God or the Mediator for benefits receiued In this place also let there be added vnto the verse Eucharisticall or that which concerneth thankesgiuing two petitions one touching mitigation of punishments the other touching help in aduancing the doctrine and touching confession I acknowledge saith he that I am iustly punished and that I haue deserued more grieuous punishements But deliuerme from bloodguiltinesse O God that is O God deliuer me from guiltines or punishment of murder which is an vniuersall destruction and mitigateth thy wrath for thy Mediators sake that I may be a witnesse and an aduancer of thy doctrine Touching this mitigation of punishments the Prophets most sweetely preach as Psa 77. 9. He will not shut vp his louing kindnesse in displeasure And as Ioel 2. 13. The Lord is gratious and merciful slowe to anger and of great kindnes and repenteth him of the euil And he maketh his prayer as if he thus said I beseech thee O God to helpe mee in a matter hard and difficult namely in teaching and confessing thy true doctrine for mans weake nature is either ouercome with inticements or quailed with threatnings or with flatteries of friends is so enfeebled that with vniust silence shee may dissemble her true opinion Thou therefore open my lippes thou helpe my weakenesse that I be not a hireling sheepheard which in the time of peace doeth teach meanely but when as the wolfe commeth either runneth away or holdeth his tongue Verse 16 Because thou desirest no sacrifice else would I giue it thee but thou delightest not in burnt offerings He frameth in order vnto Thankesgiuing a common place touching degrees of sacrifices and morall sacrifices or morall obedience doth hee preferre before ceremonies For the vsuall distinction of sacrifice is knowne which is deliuered in the predicament of the deede and in theologicall places The only sacrifice is Ilasticon propitiatorie that is the whole obedience of Christ The sacrifices of al other the godly ones are Thanksgiuings and these are either figuratiue or morall But although they seeme to bee called cōntraries Thou delightest not in burnt offerings Againe Then shall they offer yong bullockes vpon thine altare yet notwithstanding there is an easie coniunction or affinitie betweene them The first saying condemneth the perswasion touching the deede done as they now vse to say Afterward he affirmeth that ceremonies do please God whē they are rightly vsed that is when repentance the feare of God faith which acknowledge the Mediator and know that we are for his sake receiued do come hereunto also But he noteth ceremonies thus because they are testimonies of promises and are signes of confession and doe inuite others thereunto Verse 17 The sacrifice of God is a troubled spirit a contrite heart O God shalt thou not despise A notable doctrine and consolation is set downe in this verse for first it teacheth that calamities are not alwayes signes of any mans reiection but exercises wholesome for the godly ones and obedience which is performed in calamities he calleth expresly sacrifices that is a worshiping or worke wherewith God is honoured After that it comforteth vs lest wee should thinke our selues to be forsaken of God by reason of calamities but that God rather promiseth helpe and mitigation yea deliuerance of and from our miseries So in the 57. cap. and 15. verse of Esay it is said I dwell with him that is of a contrite and humble spirit to reuiue the spirit of the humble and to giue life to them that are of a contrite heart And in the last chapter of Isay v. 2. To him will I looke euen to him that is poore and of a contrite spirit and tremb●eth at my words With this consolation Bernard being brought low by a greeuous and deadly sicknes comforted himselfe thus saying Vapulem sane quatenus miseriaris afflicto qui non inuenis in me bonum remuneres tempus meum perdidi quia perdite vixi pro quo quid agam non habeo nisi quod cor contritum humiliatum non despicies I may well be beaten truely so farre forth as thou hast mercy vppon the afflicted person who findest not any good at all in mee which thou mayest rewarde I haue lost my time because I haue liued gracelesse for the which what I my doe I haue not in mee but that thou God wilt not despise an humble and contrite heart Verse 18 O be fauourable vnto Sion build thou the walles of Ierusalem Verse 19 Then shalt thou be pleased with the sacrifice of righteousnes with