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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	let_v	lord_n	might_n	3,282	5	10.8864	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34898	A cabinet of spirituall iewells wherein man's misery, God's mercy, Christ's treasury, truth's prevalency, errour's ignominy, grace's excellency, a Christian's duty, the saint's glory, is set forth in eight sermons : with a brief appendix, of the nature, equity, and obligation of tithes under the Gospell, and expediency of marriage to be solemnized onely by a lawfull minister ... / by John Cragge, M.A. ...	Cragge, John, M.A.	1657 (1657)	Wing C6783; ESTC R4552	116,039	199

God was angry at the Angells and they fell down into the lowest pit he was angry at Adam and he was throwne out of Paradise he was angry at the old World and they were drowned in the Flood angry at Sodome and Gomorrah and they were burned with fire and brimstone angry at Pharaoh and he was buried in the waves angry at Dathan and Abiram and they were swallowed quick to hell he was angry at Senacherib and the Angell slew a hundred fourscore and five thousand of his Army in one night he was angry at the Jewes and rased their ●●ie to the ground and scattered them as vagabonds over the face of the whole earth angry at all reprobates and will cast them out of his presence for ever Thus you see we range over the Scriptures yet not out of the narrow bounds of the Text as lines from the circumference meet in one centre and spoaks of a wheel in one axeltree poynts all at Gods anger for what Man what Angell can stand in his sight when once he is angry All the reason we will give of this Doctrine shall be the infinite disproportion betwixt God and Man when there is not a creature to a creature weakness to weaknesse but a finite must encounter with an infinite power weaknesse must fight with strength man with God how can there be any standing First of Gods power Secondly of mans weaknesse He that made all things of nothing can if he please return all things to nothing the Heavens will passe away at his anger as a smoak the Hills melt the Earth tremble the raging Sea is dryed up and all creatures couch before him like Lambs Thus God can do without means what he pleases and when he pleases command what means to be rods of his wrath he will he can send upon their bodies consumptions feavours extream burnings botch of Aegypt scab itch and pestilence make the Heaven over our heads like brasse the Earth like iron rain down powder and dust smite the corn with mildew and blasting send famine and sword strike our soules with blindnesse madnesse and astonishment of heart Now what is man that he should stand against all these a flower that 's cut down a shadow that continues not a cloud that 's consumed a dream that vanishes a shepheard 's tent that is removed a smoak that is scattered with the Sun-beams and at the best but the untimely fruit of a woman that afore we be in life we are in the midst of death Thus the Reasons the Uses follow First of Information Ob. The Angell of the Lord met Moses in the way and would have slain him yet he escaped The Angell met Balaam in the way when he was angry yet he lived Ans I answer the Lord dealt with them as a Nurse that holds the finger of a child to the fire not that the fire may burn it but that it may learn to dread the fire God seemed to be angry with them not that he might overthrow them but that they might learn to flie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the wrath to come Ob. Secondly the wicked upon whom God threatens to poure down all the plagues written in the Law stand highest in view and strongest upon their guard Ans I answer if they stand the highest it 's but as Prisoners at the Bar hold up their hand that all may see their arraignment If strongest upon their guard but like Malefactours nailed to the Pillory that they cannot move Ob. But the damned spirits and reprobates in Hell endure the anger of God not for a day but for ever Ans I answer they endure it so as they are still fainting live so as they are still dying stand so as they are everlastingly falling like wheeles are carried about in a circle of Gods vengeance as one wave of his wrath beats them down another raises them up again God could with one blast of his fury consume them to nothing but he deales with them as the Turks with their Gally-slaves adjudges them to perpetuall slavery The second Use may let us see that no strength no riches no wisdome no nation no army no city can continue long when once they have angered God If strength then Goliah Sehon Og the King of Bashan might have boasted if riches the rich Glutton and the Fool in the Gospell might have sung on their Requieme if wisdome Solomon had been secure if Kingdoms the Jewes and the three Monarchies had still flourished if Armies Senacherib's had not been defeated if Cities Jerusalem Tyre Sidon and Niniveh had still stood This is it that made Solomon say Prov. 21. 30. There is no wisdome no understanding no counsell against the Lord. This made Jeremie say Jer. 9. 23. Let not the wise man glory in his wisdome neither let the mighty man glory in his might let not the rich man glory in his riches This made David say Psal 2. 12. If his wrath is kindled tantillum but a little quantillum how little O blessed Saint that he knows not But after a long extasie or trance breaks off his Aposiopesis with this Epiphonema Blessed are all they that put their trust in him We may learn also from hence that all earthly comforts are but crosses all worldly blessings are but cursings when Gods anger once begins to flame God was angry at Eli and his own children burst his heart angry at David and his beloved Absolom conspires against him angry at Senacherib and his own sons imbrue their hands in his blood he was angry at Solomon and his wisdome was but vexation of spirit all his riches and honour but vanity of vanities his Wives Children Horses Chariots and all his worldly pleasures like buckets of Oyle thrown into the flame increases the burning he was angry at Judas and all things work together for his sorrow that he had been Christs Disciple wounds him that he had preached the Gospell wounds him that he had wrought miracles wounds and galls his soul Thirdly observe that all other wounds they are but ripples all other flames they are but sparkles in comparison of Gods anger diseases of the body Gout Stone Strangury bloody Flux may be cured Plague Pestilence Dearth Famine may be abated Punishments of the body Rods Swords Racks Wheeles Flames Strapadoes may be endured I ones Estate poverty nakednesse imprisonment In ones name slanders reproaches defamations false witnesses In the Common-wealth captivity overthrow utter desolation in some sense may be undergone But before Gods anger who can stand This breaks the leggs looses the joynts consumes the marrow burns up the spirits dries the moysture wounds the heart deads the soul and murders the conscience In this Epilepsie all parts fail at once till God be pacified in that Apoplexie they lie for ever whom God in his anger leaves The third Use may serve to reprove three sorts of men First those blasphemous Rabsheca's whose words works lives shew they defie Gods anger like the Cyclopes in Homer

the body of a Mortall made an Immortall body of a Corruptible an Incorruptible of a Naturall a Spirituall of a Weak a Powerfull of a Deformed a Beautifull A Body shining as the Stars the Soul in glory exceeding the Body as far as the Moon exceeds the Stars Christ in brightnesse exceeding all as far as the Sun the Moon Thus it shall be done to the Man whom the King of Glory will honour At the last doom will Mountains burn Devills mourn Man shall be mounted up with Angells and Christ the Archangell towards Heaven Open ye Gates be ye opened ye everlasting Gates and let the King of Glory come in with all his troops of Glory Say all Creatures what is any Creature What is Man Lord what is Man that thou conferrest this glory upon him Sing all Creatures Men Angells with Hymns Anthems Hallilujah's keep an everlasting Sabbath of Thanksgiving with Holy holy holy Lord God of Sabbaths heaven and earth are full of the majesty of thy glory To thee we give all Honour and Glory both now and for evermore A SERMON Preached before the Generall of all the Forces of South-Wales and the West of England The Text Matth. Cap. 13. v. 45 46. Again the Kingdome of Heaven is like unto a Merchant man seeking goodly Pearls Who when he had found one Pearl of great price he went and sold all that he had and bought it HEAVEN is not feisable for mony then shall an earthly price run in equipage with it Well might this seem a Paradox if it were not a Parable That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4. 17. excessive weight above transcends our Scales below Earth is but an Atome and what we see is scarce worth to make an Emblem of what we hope to see Well said Emped●cles Terra terram inspicimus aeihere aetherem In an earthen Globe we see the earth's Diameter and in a paper-Sphear the Circle of the Sphears A Mapp displaies the World Counters the revenues of a Crown and if we look up higher a Pearl a Palm of Victory For The Kingdome ef Heaven is like a Merchant-man seeking goodly Pearls Seek saies our Saviour and you shall finde and if ought this Pearl is worth the scrutiny Earth hath her pretious Stones the Sea her Pearls then what hath Heaven The World is a Sea the Church a Ship sailing for Pearles and bound for Heaven the Haven The Pixis of our Saviours speech through this whole Chapter points at this Pole In the first verse we finde Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Sea In the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entring into a Ship and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sea And here resembling Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a Merchant-man trafficking by Sea Scripture hath her rich Mines o● Rhetorick and in every Mine a Mystery This sweet conflux of the History with the Allegory was not for nothing Well then make on for this Kingdome Christ is the Gate the Word the Way the Key This Key hath many Wards In the third Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Parable of the Sower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 24. another Parable of the Tares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 33. another Parable of the Leaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44. Again the Kingdome of Heaven is like unto a h●dden Treasure And in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again the Kingdome of Heaven is like unto a Merchant-man A Parable a Parable and then another Parable Again and again and all these Parables and Againes but Parallelisms to Heaven Line upon Line and Precept upon precept Lord how blinde are our eyes that need so many Lamps to enlighten them The three first pointed at the power of the Gospell the fourth at the price this fifth at the superlative transcendency of the price Gold is the best of Mettalls Pearles better than Gold Heaven is like Pearles nay the best of Pearles The Kingdome of Heaven c. Parables had their birth in Paradise He shall bruise thy heel and thou shalt break his head Gen 3. 15. Plato commends them in his Dialogues and does not Christ They are fit similitudes or if you will comparisons That which no mortall eye hath seen and such is Heaven must be made known by that which hath been seen Princes send Pictures to inform their Paramours Some things sublimed above a mortall reach must be read below in Characters proportioned as the Sun's splendour in a Pail or as Medusa's head is fained in Perseus glittering Shield Moses his face must have a Vail before he can be spoke with These are three-fold Typicall as foretelling Apologicall as illustrating Methologicall as instructing This Parable is all by Faith giving forefight by Knowledge sight by Sanctification insight into Heaven Then take up this Optick-glasse The Kingdome of Heaven is like c. The parts in generall of this Apologue are two First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing that is compared or like Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what it is compared or like The thing that is likened is the Kingdome of Heaven the thing to which it is likened is a Merchant-man seeking goodly Pearles The Antapodosis or reddition to the former part is not expressed but by collection to be gathered from the latter As Synchronisms so Parallelisms that begin together must needs end together Thus then take the Diagramma First a man under sin is compared to a Merchant-man Secondly his seeking of some good things as omnia appetunt bonum to seeking of goodly Pearls Thirdly the price of glory in Heaven being found is compared to that one Pearl of great Price the Merchant found Fourthly as the Merchant sold all that he had to buy that Pearle so must we forsake all Earthly things for this Heavenly Pearle A Christian then is as a Merchant probable good things as Pearls Heaven is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that most pretious of Pearles thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by inversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by alternation These are the two passions the Philosopher makes of a Parable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one thing alike irradiates another For as face answers to face in a Glasse so the Kingdome of Heaven to this Pearl For the Kingdome of Heaven is like c. Of these Parts by Divine assistance and your Christian patience in order so using the Similitude as Painters their Shadowes to illustrate the Portraicture of the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies St. Chrysostom In Apologues we must have an eye at the Authors purpose lest by too curious inquisition we wring out blood Thus then take the Paraphrase as a Chart to direct our Compasse in the future discourse St. Jerom by goodly Pearles understands the godly Precepts of the Law and the Prophets by that one Pearl of great price the precious blood of our Saviour by which we were bought with a price The Merchant sold all to purchase this Pearl so with St. Paul we must forsake

Pigeons having drunk of this River of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyntly together hold up our Bills towards Heaven in token of thankfulnesse thank him who is the God of glory for devesting himselfe of glory that he might restore us to hope of glory We reverence men on Earth Rome gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship to Saints in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more worship to the Mother of our Saviour Queen of Heaven as they style her But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory only to the God of glory My glory saies God I will not give to another but my peace I will give Which was sung by the Angells at the Nativity Glory be to God on high peace on earth It is Aristotle's saying in his Ethicks We give praise to men but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a better thing than praise to God And what is that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorifie God in your body and your spirits which are Gods It is Plato's phrase in his Respublica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorifie God Aratus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye are God's offspring Joyne them both together and we have the poynt Glorifie God because ye are Gods But as Honour so Glory is in dante in the Giver we have no glory to give all glory is Gods to whom we ought to give and when it is given it is but his own but a part of his own And if all tongues should glorifie him at once it addes no more to his glory then a drop of a bucket returned to the Ocean whence it issued As Rivers return to refresh the Sea whence they came Sun-beams by reflection are inflamed so our hearts by glorifying God must be enflamed that he may glorifie us In storms in calms blow what winde wil the Mariners Needle still points at the Pole in prosperity in adversity we ought to aime at Gods glory Here I say we ought in Heaven I am sure we shall for there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angells Leiturgie is singing of Hymns of glory But what need we look so high was not our first Reformers so Observe the blessed method the Spirit dictated them in the very dawning out of Popish superstition First Contrition then Confession then Absolution then Petition then Gloria Patri Glory be to God then Venite exultemus Come and rejoyce then severall Psalms as so many Hallelujah's for the Day each concluding with Gloria Patri Glory be to God After the first Lesson Te Deum laudamus We praise thee O God or the Song of the three Children Benedicite omnia opera Let all his works glorifie God After the second Lesson Jubilate Deo Be joyfull in God Ending still like Frankincense put out with this sweet odour Gloria Patri Glory be to God Well then if this was the heavenly language in the infancy of our Church let every grown Member of the Church glorifie God in Body This was delivered An. 1640. in Spirit for all his mercies but especially for this mercy of Redeeming us with the price of his own pretious blood Therefore with Angells and Archangells and all the company of Heaven we laud and magnifie thy glorious Name evermore praising thee and saying Holy holy holy Lord God of Hostes Heaven and Earth are full of thy glory Glory be to thee O Lord most high To thee we ascribe all honour and glory both now and for evermore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON Expressing the benefits accruing from our Saviours Death and Passion insisting only upon the latter part by reason of the affinity with the former Subject The Text Rom. 8. 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things THIS Text is an Exchequer the Treasurer God the Gift all things the parties to whom all men the key Christ God the Father that spared not to give Christ for us all will not spare with him to give us all The Parts in generall are two First an Hypothesis or Supposition Secondly a Thesis or Position The Hypothesis or Supposition hath a double reference looking back at the former unties a a knot looking forward at the latter is an argument to confirm a truth in matter drawn a majori from the greater to the lesse in form an Enthymema thus unfolded God spared not but delivered up his own Son therefore he will not spare but deliver up all things for his Saints It is amplified first from the party or person giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He in Grammer the Third but here the First Person in the Trinity Secondly from the double act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not spared negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hath delivered up affirmatively Thirdly from the object or gift that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his only begotten Son Fourthly the subjects or parties for whom not Angells but Men for when he ascended above Principalities and Powers he gave gifts to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us not restrained to some of us but with a note of universality all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us all He that spared not his own Son but delivered him up for us all The second Branch is in it selfe a Position in reference to the former a Conclusion The parts of it as the Rivers of Paradise are principally four First the Donor God Secondly the Donation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a free gift or Charter Thirdly the parties to whom it is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us Fourthly the Donative or gift and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things amplified with the correlative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him By him all things were made in him all things are given All of this illustrated by a threefold Emphasis here expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a note of Interrogation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Augmentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shall he not also He that spared not his own Son c. We have already ●ntred into this Exchequer where we have seen the rich treasurie of Gods mercy in delivering up his Son for us all Now is the second return this Exchequer is yet open let us all enter in further by him the Dore and the Way to see how that with him he will freely give us all things How shall he not with him also c. The first part is the Doner He The word is twice repeated by an Epanados in relation to a double act of mercy He that gave Christ for the health of our souls that He will give us all things for the health of our bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is which was which is to be Jam. 1. 17. Every good and perfect gift is from above and commeth down from the Father of lights He is Omnipotent to make