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ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A69075 Christian religion: substantially, methodicalli[e,] [pla]inlie, and profitablie treatised Cartwright, Thomas, 1535-1603. 1611 (1611) STC 4707.5; ESTC S118584 158,929 324

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himselfe and of and by himselfe all which is and which is not Is not the knowledge or foreknowledge of God the cause why they are done No but his will What is the will of God It is an essentiall propertie of God Psal 139.11 Heb. 4.13 Ioh. 21.17 1. Tim. 6.16 whereby of himselfe most freely he approueth or disapproueth whatsoeuer he knoweth What learne you hereby First that nothing commeth to passe by meere hap or chance but as God in his eternall knowledge and iust will hath decreed before should come to passe Secondly that whatsoeuer commeth to passe though we know not the causes thereof and that it be contrarie to our willes yet wee should beare it patiently and therein submit our willes to the good will and pleasure of God What is the power of God Iob 42.2 Luke 1.37 It is an essentiall propertie in God whereby he is able to doe all things What instructions doe you dr●● from the power of God First that we should not despaire of the things that God doth promise either in respect of our owne weaknesse or in respect of the apparent weaknesse of the things that God hath sanctified for our good Secondly it serueth both for a spurre to doe well considering that God is able to saue and a bridle to restraine from euill seeing he hath power to destroy What is Gods goodnesse vers 7. Marke 10.18 James 1.17 It is an essentiall propertie in God whereby he is infinitely good in and of himselfe Is nothing then good but God Nothing of it self howbeit by him and from him doe come good things Gen. 1. which haue not their goodnesse of themselues What learne you hereof That whatsoeuer he doth is good yea it is perfectly good whatsoeuer men iudge of it yea that by this goodnesse of his hee vseth all things well and that seeing God is good to vs wee ought to be good one towards another What is his iustice It is an essentiall propertie in God whereby he is infinitely iust in himselfe and of himselfe What is the rule of this iustice His will for because he willeth it Ephes 1.11 Psal 115.3 Matth. 20.15 therefore it is iust not because it is iust therefore hee willeth it and these things may be applied to other the properties of God What is the graciousnes of God vers 8. It is an essentiall propertie whereby he is of himselfe most gracious and amiable Is he only gracious Only in and of himself for that whatsoeuer is gracious and amiable it is from him What learne you from this That we ought to loue and reuerence God aboue all For seeing gracious and amiable men doe winne loue and reuerence from others in whose eyes they appeare gracious and amiable who is able more to winne this at our hands then God who is the fountaine of all graciousnes and amiablenes What is his loue It is an essentiall propertie in God whereby he loueth himselfe aboue all and others for himselfe What learne you from hence That we should loue him dearely and other things for him Seeing his mercie followeth of his loue what is his mercie It is an essentiall propertie in God whereby he is meerely ready of himselfe to helpe Why adde you this word meerely To put a difference betweene the mercie of God and that mercie that is in men for their mercie is not without some passion compassion or fellow-feeling of the miserie of others but the mercie of God is most perfect and effectual ready to help at all needs What is his holinesse vers 21. Holinesse is an essentiall propertie in God as he is full of truth iustice mercie c. and is a generall attribute of God in respect of all the speciall proprieties of his nature For this holinesse hee most iustly loueth liketh and preferreth himselfe aboue all What learne you from hence First that as euery one commeth neerer vnto him in holinesse so they are best liked and loued of him and consequently it should breed a loue in our harts of holinesse and hatred of the contrary Secondly that this ought to kill in vs all euill thoughts and opinions which can rise of God in our heart seeing that in him that is holinesse it selfe there can be no iniquitie What properties of God arise from all these before spoken of Gen. 17.1 Psal 50.12 16.2 Rom. 11.35.36 Perfection and Happinesse What is perfection Perfection is an essentiall propertie in God wherby whatsoeuer is in God is perfect What learne you from hence That hee is to seeke his owne glorie and not the glorie of any in all that hee willeth or willeth not doth or leaueth vndone What gather you thereof They are confuted that thinke God is moued to will or nill things in respect of the creatures as men that seeing a miserable man are mooued to pitie whereas God of himselfe and in himselfe It is to be vnderstood of reprobation not of condemnation is moued to saue or reiect to receiue some and to cast away others What else That all which he doth is perfect howsoeuer hee deale with vs. Hitherto of the perfection of God what of his felicitie It is the propertie of God whereby hee hath all fulnes of delight and contentment in himselfe 1. IOH. 5. vers 7. 7 For there are three which beare record in heauen the Father the Word and the holy Ghost and these three are one THE vnitie of the essentiall properties of God and his essence being already spoken of what remaineth to be spoken of touching him The Trinitie of the persons subsisting in the vnitie of the Godhead What is a person in Trinitie It is a distinct subsistence hauing the whole Godhead in it Ioh. 11.22 14.16 How is it distinguished Into the Father and of the Father Ioh. 14.9 Collos 2.3.9 What is the Father He is the first person in the Trinitie Ioh. 20.17 who hath by communication of his essence eternally begotten his only beloued sonne of himselfe How is it shewed that he begat him of himselfe In that he is called the brightnes of his glorie Heb. 1.4 and the ingrauen forme of his person And in that this generation being from eternitie there was no creature of whom he might beget him Hitherto of the Father what is of the Father The Sonne Holy Ghost What is the Sonne The second person in Trinitie from all eternitie begotten of the Father by communication of his Essence who is also called the Word Why is the Sonne and second person called the Word Because he is so often spoken of and promised in the Scriptures and is in a manner the whole Subiect of the Scriptures though other reasons also might be giuen hereof What is the manner of his eternall generation Psal 139.14 It is not reuealed touching the manner and therefore our ignorance herein is better then all their curiositie that haue enterprised arrogantly the search hereof For seeing our owne
hearing the word preached doth easilie bewray the great negligence and small obedience of the rest How is it shewed in the loue towards our neighbor In that we must loue him as our selfe which as it is so much the lesse then the former as man is inferior to God so wee being not able to accomplish it are much lesse able to fulfill the other How shall that be tried By examination of our selues in some particular as for example whether wee loue a stranger being our vtter and most deadly enemy as our selues which no man euer did nay a common man or to be playner euen our dearest friend as we doe our selues which cannot be found Looke Deut. 28.53.56 c. Wherefore that rotten righteousnesse of the Papists cannot stand VVhat profit ariseth of the second vse That by it as by a glasse we may the easier see and being shortly contriued we may better remember all our duties both to God and man it being as a Card to see countries easie to be caried about with vs. VVhat may you gather of this 1. Tim. 1.4.5 That sith the end of the Law is Loue all idle questions are to be left as vnprofitable not seruing to the practise of the same VVhy is the loue of God called the first and greatest Commandement Because wee should chiefly regard our duties to God and to bee most carefull to vnderstand his worship Why is the second table said to be like vnto the first For that they goe so hand in hand that no man can performe the one vnlesse hee accomplish the other which Iohn plainely teacheth in his first Epistle and fifteenth Chapter What is to be said of those that seeme to keepe the one and care not for the other If they will seeme to serue God aright and are not charitable they are meere hypocrites and if they deale vprightly with their neighbour and haue no loue of God they are profane politickes and very Atheists IER chap. 31. vers 31 32 33 34. 31 Behold the daies come saith the Lord that I will make a new couenant with the house of Israel with the house of Iudah 32 Not according to the couenant that I made with their fathers when I tooke them by the hand to bring them out of the land of Egypt the which my couenant they brake although I was an husband vnto them saith the Lord. 33 But this shall be the couenant that I will make with the house of Israel After those daies saith the Lord I will put my Law in their inward parts and write it in then hearts and will be their God and they shall be my people 34 And they shall teach no more euery man his neighbor and euery man his brother saying Know the Lord for they shall all know me from the least of them vnto the greatest of them saith the Lord for I will forgiue their iniquitie and will remember their sinnes no more WHat followeth to be spoken of The couenant of grace Seeing by the couenant of nor his life euerlasting is propounded what need is there that the couenant of grace should be set before vs Because as hath beene said the couenant of works cannot through the infirmitie of our flesh giue life vnto any And therefore if God should iustifie any by it he should be vniust as one that should giue the kingdome of heauen to wicked men Seeing the nature of a couenant is to reconcile and ioyne those together which are at variance as we see in the example of Abraham and Abimelech Laban and Iacob why is this called the couenant that can make no reconciliation betweene God and vs Although it be not able to reconcile vs yet it doth make way to reconciliation by another couenant neither is it meet strictly to bind Gods couenant with men to the lawes or couenants of one man with another for amongst men the weaker seeketh reconciliation at the hand of the mightier Luk. 14.31.32 but God neither able to bee hurt or benefited by vs seeketh vnto vs for peace What is the couenant of grace Act. 16.30.31 That God will giue vs life euerlasting through Christ if we beleeue in him How are they conuinced by the giuing of this couenant which seeke righteousnesse in the law or old couenant Heb. 8.7 Because thereby they make God vnwise that would enter into a new and second couenant if the former had beene sufficient Of how many sorts is this It is either the old or new Testament VVhat is the old Testament It is the couenant of God vnder shadowes to giue life euerlasting by faith in Christ that was to come What is the new Testament It is the couenant of God without shadowes to giue life euerlasting by faith in Christ that is come Are these Testaments diuers They be in substance the same but in maner they differ What are the parts of this couenant of God Two the one is the couenant that God maketh with vs the other is the couenant that we make with God What is the summe of that couenant God maketh with vs That he will be our God What gather you from this couenant of God The surname of God as it is in diuers places and namely Exod. 3.15 What is properly ment when it is said the God of your fathers the God of Abraham the God of Isaac and the God of Iacob The singular glory and priuiledge of Gods people Heb. 11.16 in that God is content to take his surname of them Why is this surname added For that it is a fearefull thing to thinke of the proper name of God alone vnlesse this bee added to it whereby he declareth his loue and kindnes to vs. IOH. 1.14 And the Word was made flesh c. WHereupon dependeth the performance of this couenant of grace On the second person in Trinitie Christ Iesus the onely sonne of God What are we to consider in him First his Person secondly his office What haue we to consider in his person First his Godhead that maketh the person Secondly his manhood which hath subsistence in the person of the Godhead What say you of his Godhead That he is the onely naturall sonne of the most high and eternall God his father his word character and image God coessentiall and coequall with the father and the holy Ghost Doe you then hold that he is and is called the son of God in regard of his Godhead Yes verily and not according to his manhood according to the Apostle who saith that hee is without father according to his manhood Heb. 7. and without mother according to his Godhead It seemeth he is called the sonne of God in respect of his humane nature in the generation whereof it is said that the holy Ghost did that which fathers doe in the naturall generation especially seeing he is therefore said the sonne of the highest No but onely in regard of the eternall generation otherwise there should bee two sonnes one of