Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	door_n	head_n	lift_v	2,371	5	9.6688	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73426	A ievvell for the eare. By Ro. Wilkinson; Sermon of hearing, or, jewell for the eare	Wilkinson, Robert, Dr. in Divinity.	1602 (1602)	STC 25652.7; ESTC S125576	15,447	42

they should onely vnderstand the word nor of harts that they shuld onely loue the word but like toongs that they should preach the word so that when God sent out his disciples with toongs his meaning was that ye shoulde méete them in the halfe way with eares and so ye sée the correspondence betwéene these two Scriptures how iustly they fit and iumpe together for Syons sake I wil not hold my tongue Hee that hath eares to heare let him heare For if it be necessarie that we should preach for Syons sake then it is requisite that Syon should heare for her owne sake This saying of our Sauiour He that hath eares c. is the argument by which he doth beg attention for the parable of the Sower to shew that the doctrine it contained was both so excellent in it selfe and so necessarie for the world as if a man were worth but his eares he could not choose but heare and it may concern either all in generall because all haue ears or the elect particulerly because they onely haue eares to hear For the farmer if there were no other reason why men should heare but this because God hath giuen an eare yet it bindeth very strongly therefore sée how God speaketh vnto vs euen in the fleshly instrument of hearing Christ doth not vrge vppon vs the dignity of himselfe the speaker neither the necessity of the doctrine nor the misery which befalleth to a man by not hearing but leauing al these arguments he reasoneth against vs euen from flesh and bloud and proueth euen by the member and instrument of the eare that men ought to be hearers of the worde Wee must not think our eares are giuen vs for worldly vses onely to harken after our profit to listen to him that can teach vs a Gospell of gold that can tickle our eares with musicke or our mindes with vnhonest Apoc. 2 3. mirth but God hath planted the eare for spiritual vses euen as Saint Iohn saith let him that hath an eare heare what the spirit saith mark well the words for that we should marke them he hath seauen times repeated them Let him that hath an eare heare not what the worlde saith nor what the flesh saith nor what the diuell saith but what the spirit saith that if both speak at once we should listen to the spirit turne the deafe side to the diuell and if the eare be the doore of the hart then fitly might Dauid say Lift vp Psal 24 7. your heads ye gates and be ye open you euerlasting doores and not euery guest but the king of glorie shall come in And what maruell is it if the eares were consecrated to holy vses since there is no part or member of the body or soul which god hath not ordained to some spirituall end Did god create the eie that it should only be a light to the bodie and in no sort giue light to the soul or did he not rather principally create it that it might tel the soule what beauty was in the visible cretures that the soule might thereby coniecture what glory is in the inuisible god Did god giue man a mouth onely to bargaine and buy withall or call for the necessities of this life or rather to singe of his testimonies and set foorth his praise O god my hart is prepared saith Dauid Psal 108. and so is my toung and then he presently inferreth vpon it I will sing and giue praise for what should he do with a tong that giueth not praise God hath giuen vs witte and braines but not onely for worldly vses and deuises not to inuent instruments of musick as Iuball did nor workes of brasse as Tubal-kain did nor vnderstandinge policies as Achitophel did but to study for heauenly wisedome Eccles 12. as Soloman did to meditate of Gods lawes as Dauid did God hath giuen vs harts and affections and yet not to loue the world but to set our affections wholy one him in a word there is no part or member in soule and body which ought not as a Nazarite to bee consecrate and vowed to the seruice of God Saloman iudged those dayes to be euill dayes wherein a man coulde not vse his members to remember the Creator wherein the kéepers should tremble the stronge men shoulde bow they that looke out at the windowes should waxe darke wherin the doores shoulde bee shut by the base sound of the grinding and the daughters of singing should be abased those hee iudged euill daies as if it were as good in a manner to haue noe handes as such trembling handes to haue no ioints as such féeble ioints to haue no eies as blind eies to be without an eare as to haue a deafe eare then by the contrary if these be euil dayes wherein a man cannot vse his members they must néedes be good wherein God hath giuen a frée vse of all So as it may séeme that God in ech part or member of a mans body did intende some speciall vse for his worship and seruice vnto which if the partes in youth were not imployed in the euil daies they would be fruitlesse and vnprofitable Will those eies which are wont to wander and gaze after euery vanity wil they in the euill dayes bee learned and taught to behold gods wil in his precious word and his great glory in all the creatures Will the toong which hath euer bin accustomed invred with all vices as lying standering scurrility and blasphemy wil it in the euel daies be taught to sound out the praise of god Will those eares which haue béene so accustomed with filthe and folly will they in the euil daies be taught to heare the word of God therfore while we haue eies let vs beholde and he that hath eares let him heare It is not only a bare gift of nature or worke of the womb that wee haue eies eares and tongues Act. 17 28 but it is euen the grace of God frō aboue for in him we liue we mooue and haue our being and god bestoweth not his graces for nothing I say there is no member of a mannes body but carrieth in it a print of Gods loue and testimony of his grace but aboue all the rest more specially are we beholding to him for our eies and eares for that by these twoe as by a channel the knowledge of God is conueied into our soules for by the eie we come to the naturall mans diuinity in suruaying the creatures because as Paul sayeth Rom. 1 20 the visible things of god that is his eternall power and Godhead are seene by the creation of the worlde if they were seene by the creation then our eie is our schoolemaister to bring vs to the knowledge of the Creator but that knowledge is vnperfect as the glimmering of a light but by our eare more specially and expressely we attaine to the knowledge of Gods reuealed will so that God neuer commeth so néere a mans soule as

and apply it to the conscience as when we hear of gods mercy to be rauisht with ioye and when wee heare of his iudgements to be stricken with fear when we heare of his promises to rise vp in hope when we heare of our sins to repent and loath our selues This is the laying of the word to our hart and thus did Marie when she heard what straung things the shepheards reported from the Angels Saint Luke saith She kept all those sayings and pondred them in her hart A special Luk. 2 10 help to this is an often reuoluing and meditating in our minds of that we haue hearde for Dauid did not onely talke of Gods testimonies amongst his friends but being alone likewise did meditate of his law for so he saith that in Gods law was his continuall meditation and that both euening and morning and seauen times in a day and it hath bin the practise of Gods saints from time to time to enter into continual meditation of his mercy and of his iudgments It is commended in Isaac that euery euening hee went Ge. 24 63 Esay 5 12 14. out to meditate in the law those beastes were onely cleane which chewed the cud by which was figured a spirituall meditating ruminating of heauenly things and it is the cause of much vncleanesse in mens liues and of much iudgement vpon the world because they meditate not of Gods waies Indeed saith the prophet The harpe and violl the Timbrell pipe and wine are in their bankets but the works of God they consider not therefore hell hath enlarged it selfe and opened her mouth and they that reioyced shall goe downe into it and so saithe the Prophet Ieremie That the whole land is fallen into desolation because there is none that considereth in his hart Ier. 12 11 Therfore in the name of God beloued let vs prepare our eares and harts that we may first heare then remember and last of all lay vp the word in our harts for this is the right hearing and he that heareth hath not onely eares but eares to heare I would ye did consider that euery man by his obedience in this regard is iudged of what flock he is for so saith Christ My sheepe heare my Ioh. 10 27 voice so that if a man be desirous to hear then straight he is iudged to be of christs flocke but if the word be vnsauory and bréed no delight in his hart it is a shreud presumption that that man is a Goate And great reason we haue to delight in Gods voice for there is no word procéeding out of his mouth but it sauoureth of mercy and saluation to the soule for so Cant. 5 13 the Church testified of Christe that his lips are like to Lillies dropping downe pure mirrhe and how then should God indure our contempt who prefer the diuell before him nay God will endite vs not onely of contempt but of mockery too for if we shall beséech God to supply the meanes of hearing and send down a prophet amongst vs and when that Prdphet commeth shall shut our ears against him what is that but a mocke Besides what an vnresonable thing is it that we desire God to heare vs who could neuer vouchsafe to heare him if we stand in any néede of God how clamorous are wee and importunate vpon him Heare my prayer O Lord bow down thine ear vnto my supplicatton and why hidest thou thy face and forgettest all our afflictions and if God séeme a little to delay vs how hasty are we vpon him come Lord Iesus come quickly and make noe long tarrying my God and O god make hast to help vs but when God speaks to vs there is none that turneth his eare as if we had him in a string that he were bound to vs and not we to him therfore it shall come to passe that we shall pray and he shall not heare vs for so he threatneth Because I haue called and ye refused Prou. 7 24 26 27 c. I will also laugh at your destruction and mocke when your feare commeth when your feare commeth like a sodain desolation and your destruction like a whirlewinde when affliction and anguish shall come vpon you then shall they call vpon me but I will not answere they shall seeke me earelie but they shall not finde me because they hated knowledge God shall take from you either the preaching of the worde as he threatneth by Amos. I will Amo. 8 11 send a famine into the lande not a famine of bread nor thirst for water but of hearing the word of the Lord. Or God shall take from you the Preacher of the word when ye shall runne from coast to coaste and shall finde none to preach peace vnto your consciences or at the least god shall take away the guifts of the Preacher because of the hardnes of your harts It is a notable obseruation of Saint Gregorie that God doeth sometime multiply his gifts and his spirit vppon the Preacher because the hearer is desirous to learne and sometime againe he doth take away his giftes and his spirite from the Preacher euen for a plague and iudgement vpon the people because they neither desire to heare or care to learne Therefore doe ye prepare your heartes and eares to heare and I doubt not but god will multiply his spirit and send a blessing vppon these my labours And of this let me aduise you before hand that no one of you at any time presume to set his foote within these wals who first setteth not down with himselfe to practise in his life what here hee heareth with his eare Some come not to haue their liues resormed but to haue their eares tickled as at a play some come for nouelty some for fashion some to sléepe some to sée and some to be seen but few to practise but let these things be farre from you for our sauiour Christ sayth He that is of God beareth gods words nay he goeth further in the Iohn 8 47 same place speaking to the vnbeleeuing Iewes ye therefore heare them not beecause ye are not of God and Saint Iames Iam. 1 22 saith that he deceiueth himselfe who is onely a hearer of the word and not a dooer for Gods word is a leuen whose nature is to turne the whole lumpe into his owne nature to season and make it like it selfe as when you haue heard a Sermon of humility to shew forth the fruite of that Sermon in your liues and conuersasions when you haue heard a Sermon of repentance to be stricken in hart with a feeling of your sinnes when you haue heard of Gods iudgementes against blasphemy couetousnesse lying stealing against vsury or prophaning of the Sabboths euery man to set downs with himselfe I will surely with Gods help purge my selfe of this and that corruption and amend in my selfe what I now see is amisse then may we say of you ye are our Sermon as Paule saide to the Corrinthians ye are our Ep●stle 2 cor 3 2 When whatsoeuer doctrine hath flowed out of our mouths doth spring vp as freshly in your liues let vs therefore say with Dauid O Lord prepare the harts of this people vnto thee send downe thy holy spirit into our hartes and into our eares gouern vs when we come to hear for paule may plant and Apollo water but thou must giue increase and in vaine shal the voice of the preacher beate vpon the doore of our eares vnlesse thou fill our hartes with thy spirit which we beséech thée of thy infinite mercy and goodnesse to performe that we may proceed from grace to grace vntil we come to the state of glory vnto which the Lord of his mercy bringe us To the sonne and to the holy ghoast thrée persons but one God bee ascribed all praise dominion and glory nowe and for euermore Amen Finis