Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	eternal_a	exceed_a	weight_n	6,870	5	9.1543	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25404	The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.	Andrewes, Lancelot, 1555-1626.	1650 (1650)	Wing A3147; ESTC R7236	963,573	576

use of his punishment and know that all things worke together for good to them that love God And to this we may apply the speech of the Heathen man Patior ne patiar I suffer now that I may not suffer hereafter That Abraham make not that argument against us which he did to the rich man Son remember that thou in thy life time receivedst thy good things therefore now thou sufferest pains but Lazarus who suffered pain shall for his patience have his reward That this conclusion may not be here we must suffer those pains that may be ended mitigated endured with patience and have hope of an end that we may not hereafter suffer those pains in which there is no patience in bearing no hope to be delivered no mitigation to be expected but the end will be without end And indeed this continuus cursus temporalium to have no misfortune or trouble nor to be plagued as other men is a dangerous signe of Gods disfavour to us And these for the corrective part The motives for patience in that affliction which is explorativa or probativa are 1. To consider before hand what troubles and crosses are incident to a Christian life Our Saviour upon this hath two comparisons of a builder and a king going to war both whom it behoveth to cast their accounts before hand what charge they may be at For the want of forecast of them that intend to live a Godly life what troubles what temptations they must go through makes them unprepared and unresolved when the crosse cometh and so they give over 2. The Apostle though it may be equally applied to other vertues tells us that whatsoever things were written aforetime were written for our learning that we through patience and comfort of the scriptures might have hope that is in this point of patience we may see in scriptures what the Saints of God have endured and by considering their afflictions and sufferings what it cost them and what they suffered we may see what it will cost us and what we must endure and so we may be the better armed against the like and especially if we consider our Captain as the Apostle calls him and what he suffered Recogitate illum consider him that endured such contradiction of sinners against himself lest ye be wearied and faint in your minds This is a good preparative to patience Si paessio Christi saith Saint Gregory in memoriam revocetur nihil tam arduum quod non aequo animo toleretur if we would but call Christs passion to remembrance there 's nothing so difficult but we would willingly endure it He suffered so much in all parts of soul and body that its impossible for us to endure the like 3. Martyres 〈◊〉 flamma esse possumus si in anima patientiam retineamus we may be martyrs without fire if we endure Gods crosse with patience And to endure them we shall be enabled by Gods own promise in the words of the Apostle God is faithfull who will not suffer you to be tempted above that ye are able but with the temptation will also make a way to escape that ye may be able to beare it He will not trie us above our patience but either give us sufficient strength to suffer great afflictions or lesson our trials as our patience shall decrease And the consideration of this is also a great motive to continue in this vertue 4. Lastly The hope of the reward laid up for those that suffer in this world is a principal means to stir us to this duty Saint Paul saith I reckon not the sufferings of this present time worthy to be compared with the glory which shall be revealed in us And he gives the reason in another place For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Here is a gradation of so many steps that a man cannot reach to the top of it The glory great the affliction light the glory exceeding the affliction for a moment nay the glory far more exceeding with an eternal weight added to it Here is Hyperbole upon Hyperbole and yet no Hyperbole can fully expresse it The Apostle could not expresse it and we cannot conceive it So much of the means The signes of patience are these 1. Tolerantia Crucis When a man findes upon examination that he is able and willing according to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide under the crosse it is a good signe When a man is so affected to the Crosse that if it please God to take away his sinne the cause of punishment he is willing to beare the punishment Let me onely be assured of forgivenesse and let the Crosse lie on me still 2. The second is when we can Tolerare et amare beare and love too When our suffering turns not to murmuring or disobedience but so affecteth us that notwithstanding our chastisment we can love God with his chastisment and for it say with Job Blessed be the name of the Lord. When it is Benedictus Dominus in donis suis blessed be God in his gifts Jobs wife can say grace aswell as he but when it cometh in ablationibus suis blessed be God who takes away a true note ariseth of difference between true and counterfeit patience It is in this as in the affections when they arise from contrary objects they are true and not counterfeit as when justice which properly stirs up fear works love in us and when we can fear him for his mercy which properly stirs up love Wicked men may fear God for his justice and love him for his mercy but the true note of difference is if we love him for his justice and can say with David There is mercy with thee that thou mayest be feared So that when a man can love God as we count it post injuriam this is true love and is a signe of true patience The Heathen man said that 's true love cum amare possis post injuriam when one can love him that hath injured him 3. The third is when we finde our selves humble in our sufferings which is a distinction between true Christian patience and heretical The Fathers in the primitive Church had much to do to make the people observe the difference of patience between a true Christian and a Donatist and were forced to use these two notes of distinction 1. That in the suffering of a Donatist which is to be observed in our dayes they should finde a spirit of pride and vanity whereas true patience is humble And this humility appeared in the Martyrs sufferings which was without disputation with God about the cause or murmuring at the torments tolerabunt non gemuerunt or else respondent pro Deo they either bear them and mourn in silence or if they reply it is on Gods behalf like Job of whom the Holy

outward so in some sence that commandment which requires the one requires the other for every precept is given to the whole man though chiefly to the soul and to the body as the instrument of the soul yet in regard that worwip may be performed either by the heart alone or by the whole man therefore that distinction may be in some sort admitted and so it may be said that the first commandment looks chiefly to the heart though not excluding 〈◊〉 outward man and that the second looks more immediately at the outward manner of performance yet not excluding the heart CHAP. V. In the first Commandment three things are contained 1. We must have a God 2. We must have the Lord for our God 3. We must have him alone for our God The sin opposite to the first is profanenesse to the second is false religion to the third mixt religion How our nature is 〈◊〉 to those sins Reasons against them THis first precept is primae necessitatis and therfore first to be regarded it was never dispensed withal nor ever shall be And according to the first Rule of extension Praeceptum faciens non faciens It being a negative implyeth an affirmative The negative is Thou shalt have no other Gods The affirmative our Saviour quoteth to the Devil out of 〈◊〉 Thou shalt worship the Lord thy God and him onely shalt thou serve There are three propositions which naturally arise out of this Commandment 1. That a God we must have 2. That we must have the Lord for our God 3. That we must have him alone for our God 1. The meaning of the first is that we should not be Gods our selves which was the beginning of all mischief Dii eritis ye shall be Gods in judging good and evil at our own election but to acknowledge a superiour power from whence we are to take our rules and directions both in following good and abstaining from evil and not to be led by our own affections And to this superiour power so instructing us and promising to bring us to the full fruition of the chiefest good we should submit our selves acknowledge him and tye our selves to him which acknowledging and tying our selves to him is the proper act of Religion which is therefore called 〈◊〉 a religando as S. Augustine derlves it this is in the first place to have a God and a Religion and consequently to worship him as God 2. The meaning of the second is to inform us that the Gods of the Nations are but Idols no Gods and therefore the service and worship done to them is false and Idolatrous But 〈◊〉 our God who hath manifested himself many wayes to be the true God is the onely God and his religion true religion and therefore we are to shake off all worship and service to others and 〈◊〉 our selves wholly to him and his service 3. This third teaches us that there are no Idols nor Gods that can do as he doth either in rewards or punishments none can reveal or bestow eternall happinesse but he none can joyn with him or help him therein but he alone is both able and willing and therefore he alone will have all the glory to himself he will have none to participate with him Gloriam meam 〈◊〉 non 〈◊〉 my glory will I not give to another 1. Now the opposite sinne to the first is called Prophanesse when a man will be carried by his own affections in every thing and do that which seemeth good in his own eyes when he will be under no yoke or bands but breake them giving credit to nothing but what his own God corrupt reason 〈◊〉 him to doing nothing but by his own direction and what his own will stands affected to 2. The sinne contrary to the second is false worship and 〈◊〉 religion The holy Ghost is pleased here to call it the having of other Gods as in the Scripture he 〈◊〉 evill by the name of strange as a strange woman a harlot so strange worship Idolatry strange Gods false Gods And this is forbidden in the second proposition 3. The sinne against the third is that which Elias called mixt worship halting between two opinions mingling Gods religion with others following both God and Baal Like the Samaritans that feared the Lord when he sent lions among them and yet served the Gods of the nations whence they came they sware by the Lord and by Miclcom A sinne that divers of the kings of Israel and Judah were taxed with 2 Kings 13. 1 Now these are three things which the devil aymeth at and hath helps in our nature to set forward and bring to effect his purpose According to his own name Belial he is without yoke so would he have others to be also His argument in the first temptation was to have Adam cast off his yoke and be under no director Tast but the apple and thou shalt be a director to thy self and be able of thy selfe without any other guide to judge of good and evil And this vain desire of licentiousnesse whereby men by corruption of nature delight dissolutly to follow their concupiscence and in all things to sit Judge in defining good and evil is the high way which leads to the greatest transgression opening the door to prophanesse and Atheisme 2. So in the second place there is a marvilous itching desire in us of change which the Devil also nourisheth Stollen bread matters of secrecy strange flesh c. And where once prophanes 〈◊〉 he faileth not to adde a curious longing to search beyond the truth till at last he causeth them to finde a lie in stead thereof for there was never any error broached but it sprang from a desire of innovation and a wandring out of the beaten path And this he brought Solomon to who having the knowledge of true Religion as much as any yet not content fell to enquiring after forrein Religions mystries and conceits and so fell to 〈◊〉 3. In the third there is also a great desire in us to reconcile God and Mammon And though our Saviour said it was impossible to serve both yet are we desirous beyond measure to heape up temporal things and get eternal too to have a Paradise here and else where there is a desire in us to communicate our selves to all and to use a like freedom to good and bad thinking that while we are in the world the world will do us good and when we come to heaven God will do us good too And this the devil misliketh not for he runs not upon soli or 〈◊〉 for when he tempted Christ with promise to give him all the kingdoms of the earth it was not upon so strict a condition to worship him onely but to joyne him with God in his worship and service 1. Now the reasons whereby these are forbidden are these We must confesse that the nature of man hath recieved a great wound insomuch