Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	father_n	ghost_n	trinity_n	2,835	5	10.0204	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63003	An explication of the Decalogue or Ten Commandments, with reference to the catechism of the Church of England to which are premised by way of introduction several general discourses concerning God's both natural and positive laws / by Gabriel Towerson ...	Towerson, Gabriel, 1635?-1697.; Towerson, Gabriel, 1635?-1697. Introduction to the explication of the following commandments.	1676 (1676)	Wing T1970; ESTC R21684	636,461	560

sins ye remit they are remitted and whosesoever sins ye retain they are retained From the Confession and Absolution pass we to the Lord's Prayer according as our Liturgy doth in the Repetition whereof there is but reason we should rally together all the Forces of our Soul and intend it with all our Heart and Strength I say not onely in respect of its Author though that certainly should procure its Regard but in respect of its signal Use and Advantage For whereas in our other Prayers we may ask amiss whether in respect of the Things themselves or the Order of our Petitions here we are sure not to offend because the Prayer we so utter contains all that is to be desired and in that manner and order wherein it ought Again whereas in the long continuance of our Devotions our Thoughts may be apt to flag or wander from that Subject which they have before them we have an opporunity to make some amends for it by intending this excellent Prayer wherein all those Petitions are summ'd up The Mind being thus prepar'd by Confession of Sin and the Devotion which the foremention'd Prayer suggests it may not be unsuitable for us to sound forth the Praises of God which is the next thing the Liturgie suggests For though the Psalms which it makes use of for this purpose are generally read and therefore look'd upon by some as onely matter of Instruction yet as care hath been taken that they should be sung where they may be which shews for what use they were design'd so it is apparent from the Psalms themselves that they were intended not so much to instruct us as to be Instruments in praising God for the several Blessings they commemorate And indeed as its Strains are all admirable and worthy that Spirit by which they were first suggested so they are fraught with such variety of Matter that there is no State or Condition of Life which may not find somewhat in them suitable to it If we lie under the Conscience of Sin the 51 Psalm will fit us as containing both an ingenuous Acknowledgment of it and an earnest Prayer for the Pardon of it If we find in our selves that Pardon the 32. will be a fit matter for our Devotion because compos'd by David after an Absolution from his If we lie under any Sorrow by reason of the Prosperity of the Ungodly we have the 72 Psalm to entertain us the Subject whereof is no other than to shew both the certainty and suddenness of their downfal If we have receiv'd any great Deliverance from them the Eighteenth will furnish us with Words to express our Resentment of it as being David's Triumphant Song when God had given him rest from his In fine whatever it be here our Condition may be fitted from the sorest Evils we lie under to the greatest Blessings we are in a capacity to enjoy Neither will it suffice to say That each particular Psalm cannot fit all the Conditions before remembred For as it is not to be expected that they should so an Advantage may be made of them even by those States and Conditions with which they seem but ill to accord Thus for example if the Psalm be a Psalm of Joy and Thanksgiving and it may be too for those very Mercies under the want whereof thou now labourest yet being agreeable enough to the Condition of other Men thy Charity will teach thee how to make use of it by prompting thee to rejoyce with those to whom it is more accommodable In like manner though the Psalm should spend it self in Complaints which thou through the Mercy of God findest little cause for yet so long as there want not such to whose Condition they are agreeable enough there is place for the same Charity and an Invitation to mourn with and for them Which Answer is of so much the more force because we are not now entreating of Private Worship which as much as may be ought to be adapted to our own particular Concerns but of the Publick Worship of God which is to extend it self to the Concernments of all As little ground of Exception is there against the use of the Magnificat because in the strictness thereof proper to her that made it For beside that the Repetition of it is one of the most signal Completions of all Generations calling her Blessed according as she there foretold each of us hath so much Interest in the Birth of our Saviour especially if he be also born in us that it can be no way improper to say My soul doth magnifie the Lord and my spirit hath rejoyced in God my Saviour If there be any thing in that or other the like Psalms peculiar to the Makers of them it will be no hard matter for a diligent Observer so to accommodate them to himself as to make them fit his Mouth provided he take care to suit his Heart to them and to that Heavenly Spirit wherewith they were fram'd Sure I am what is now thought an Objection against them was not thought so by St. James or St. Paul the former whereof invites to the Private Singing the latter to the Teaching and Admonishing one another in Psalms and Hymns and spiritual Songs For what other Psalms can we think intended than those of David which before and since that time have in a manner appropriated that Title unto themselves I will conclude this Particular with that Doxologie wherewith they are clos'd of giving Glory to each Person in the Trinity For whilst we thus direct them to the Son and to the Holy Ghost as well as to the Father we fit them yet more to our Mouths because making them to proclaim the Honour of our Saviour and of that Spirit which he hath pour'd out upon his Church Such are our Concernments in the Duties before remembred and not unlike are those in the Duties that remain and therefore in stead of prosecuting them any further I shall subjoyn this general Advertisement which each one may make use of as occasion requires to wit That as the Remainder of our Service doth ordinarily consist in Reading or Preaching the Word in Confession of Faith and in Prayer so Men will satisfie the first by a diligent and affectionate Intention the second by a Resolution to adhere to that Faith which they profess and the third and last by a hearty and fervent Devotion The Morning-Sacrifice being thus offer'd up to God Custom and our own Necessities licence us to retire to our own Homes there to give our selves that Repast and other Relaxation that is due Which Particulars I the rather alledge to confront the Practice of some Men whom Superstition more than any well-guided Zeal hath influenc'd For is it any other to turn a Festival into a Fast and keep that Day as a Day of Humiliation which was the happy Parent of the greatest Joy Nay is it not in some measure an Affront to that Blessed Work by which it became separate

more reason to believe them to be in the right as to the particular whereof I enquire who are so in the main than those who shew their Ignorance or Prejudice in matters of the greatest weight Again If the difference be between men of the same Protestant Profession and of the same Belief in the main matters wherein we have separated from the Papists I think it but reasonable to incline to the judgment of those upon whom I can discern the clearest Testimonies of Peaceableness Humility and Obedience It being but just to presume that God who promiseth his Grace to the humble will bestow the light of his Truth there where that Grace and other such like do most prevail Lastly Forasmuch as in any difference between Learned Men there is a greater presumption of Truth where there are the most and best than among the fewer and the worse Reason would that we should pay them so much respect as to choose to opine with them rather than with others that are both fewer in number and less Learned than they All which I say not to invite you to have the Faith of our Lord Jesus Christ with respect of persons which I know that very Faith doth forbid but that where that Faith or Reason is not apparent we should choose rather to follow the conduct of those whom God hath bless'd with an ability of discerning than our own groundless Fancies or the Fancies of those whom God hath not endu'd with the like Abilities That being but a necessary result of an humble opinion of our selves and an Honour which we owe to the abilities of those whom God hath bless'd with a more exalted Understanding To go on now to shew the Honour that is due from us to other Superiours to which I told you in my entrance upon this Commandment that the Precept is to be thought to extend Where first I shall enquire what Honour is due from us to the Aged as because by a general consent they have acquir'd to themselves the name of Fathers so also because St. Paul hath commanded us to treat them as such His Injunction to Timothy being not only that he should not rebuke an Elder or a man of Years but that he should entreat him as a Father and the elder Women as Mothers 1 Tim. 5.1 2. Now concerning these following my usual Method I will enquire 1. Upon what grounds the Honour of these Fathers is built and 2. What kind of Honours we are to afford them 1. It is the affirmation of Solomon Prov. 16.31 That the hoary head is a crown of glory if it be found in the way of Righteousness and so indeed it is because beside the Honour of its Gray Hairs it doth also connote a long continuance in Piety which is of all other things the justest ground of Honour But because as Old Age is sometime found without this attendant so the precept of rising up before it is without any such limitation as you may see Lev. 19.32 therefore it may not be amiss to enquire after such grounds as are separate from the way of Righteousness or at least as do not necessarily involve a perfect one Of which number is 1. That Wisdom which doth generally adorn it and is indeed one of the fairest Jewels of its Crown For as according to the saying of Elihu in Job it is but reasonable that Days should speak and multitude of Years teach Wisdom so experience shews that Wisdom is no where found more perfect nor any where else a more clear and solid Understanding Partly through the manifold experience they have had of those things that fall under Consideration and partly through the advantage of their Temper Old Men having neither any of that heat which is natural to younger Persons and by which they are precipitated to act before they have sufficiently considered nor yet of those Lusts by which their judgments are either perfectly debauch'd or at least very much clouded in their perceptions Which by the way as Tully * Tullius de Senectute Nihil igitur afferunt qui in re gerenda versari senectutem negant similesque sunt ut siquis gubernatorem in navigando nihil agere dicat cum alii malos scandant alii per foros cursent alii sentinam exhauriant ille autem clavem tenent quietus sedeat in puppi observes may make amends for that weakness of body wherewith the Hoary Head is commonly attended and for which it is so oft despis'd as useless For who as the same Author * Tullius de Senectute Nihil igitur afferunt qui in re gerenda versari senectutem negant similesque sunt ut siquis gubernatorem in navigando nihil agere dicat cum alii malos scandant alii per foros cursent alii sentinam exhauriant ille autem clavem tenent quietus sedeat in puppi there speaks will say the Master of the Ship does nothing because younger Men perhaps climb the Mast run over the Decks or empty the Pump whilst in the mean time the good Old Man sits at the Helm and directs both the Ship and all that manage it And accordingly as in all Nations Men have generally made choice of the Elder sort for the managing of the most Important Affairs of State so the Custom hath so prevail'd that in all Nations almost the word Elder hath been set to denote a Counseller or a Governour and they have born the Name who have not had Years to answer it nor any thing but their Place and Wisdom As if Wisdom were so peculiar to the Ancient that Young Men must become Old to learn it and not be admitted to govern till either Time had planted Hoary Hairs upon their Head or the Elder Ones made them a Periwig of theirs 2. But beside the wisdom of the Hoary Head which yet is no contemptible ground of that Honour which we are to afford them the Hoary Head hath also to commend it the favour of God towards it above and beside what greener Ones have Those Hoary Heads betokening Gods Approbation of their Persons and Actions or at least his Compassion and Forbearance For as that Crown of theirs generally shews them to be free from those enormous Vices concerning which God hath said that they which do them shall not live out half their days Psal 55.23 So where it doth not yet at least that God hath a favour to them and desires their Conversion and Amendment In order thereunto whilst he cuts off younger Persons in the midst of their Years and Sins yet continuing them to Gray Hairs that so they may have opportunity to return And it brings to my Mind what is to be seen in a Medal of Theophylactus a Christian Emperour even a Hand betokening that of Heaven putting a Crown upon his Head For if this Crown of Glory on the Hoary Head be a mark of the favour of the Almighty it may very well have the same device because planted on the