Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	head_n	king_n	lift_v	5,022	5	10.4371	5	true

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