Selected quad for the lemma: glory_n

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
A91733	Rules for the government of the tongue: together, with directions in six particular cases. [brace] 1 Confession of our faults to men. 2 Confession of Christ before men. 3 Reprehension of faults in others. 4 Christian communication. [brace] Vrbanity and eloquence. 5 Consolation of the afflicted. 6 Self-commendation, and a disproof of perfection in this life. Added, as a supplement, to the Rules for governing [brace] 1 the thoughts, 2 the affections, in the Precepts for Christian practice, or, The rule of the new creature, new model'd. / By Edward Reyner, minister of the Gospel in Lincolne.	Reyner, Edward, 1600-1668.; Reyner, Edward, 1600-1668. Precepts for Christian practice.	1656 (1656)	Wing R1230; Thomason E1594_2; ESTC R208861	220,132	401

spirit to hear another brag and boast of himself For us by commending our selves to seek our own praise is as much as to suck our own breasts which is a strange thing Let us take heed to our spirits for desire of praise is a sin to which wee are all subject and is most suitable to corrupt nature and it is one of those corruptions that is last conquered in us Wee have diverse wayes and wiles to get praise As to praise our selves if no body else will and to commend others mightily for such things as wee had a hand in to speak of what wee have said or done to give others occasion to commend us for the same This is as one saith to open a back door to take praise into our selves When a soul is lifted up in pride the mouth is opened wide in praise of it self Answ 2 The abuse of a thing doth not debar or decry the lawfull use of it which God hath permitted and the Saints have practised As Self-commendation Idem fit à pio ab impio saith Peter Martyr In 1 Sam. 12. Both the godly and the wicked commend themselves but not with the same mind or intent which God the searcher of all hearts doth discern and will discover There is as great a difference between them as between right and wrong good and evill This is a tender point and must bee very warily handled and practised Here I shall shew what Self-commendation is lawfull in four respects to wit of the matter measure manner and end thereof 1 For the matter when the things for which wee commend our selves are 1 Good in themselves 2 Really ours 1 Good in themselves and praise worthy for if they bee evill wee glory in our shame as they do that boast of their drinking whoring cheating And not for our temporalls as Riches Honours Strength Wit or Learning In boasting of such things a man is little better than sounding brass or a tinkling Cymbal A Heathen could say Seneca a man should not bee commended for such things as may bee taken from him which all temporals may But Spiritualls as the Righteousness of Christ the Grace Love and Favour of God the work and service of God or doing and suffering for God These are a mans own for ever Thus saith the Lord Let not the wise man glory in his wisdome Jor. 9.23 nor the mighty man in his might nor the rich man in his riches but let him that glorieth glory in this that hee understandeth and knoweth mee that I am the Lord that is in the sound and saving knowledge of God Paul might have gloried in his external priviledges which were many and great Phil. 3.4 5 6. 2 Cor. 11.21 22 23. in which hee was inferiour to none but hee waves them all as not worth naming in comparison of Christ and his grace and fellowship with him Paul would glory only in things pertaining to God Rom. 15.17 not to the World as in his office and the diligent discharge and good successe thereof in his uprightness faithfulness unblameableness good conscience for vertue is the proper subject of praise Phil. 4.8 and in his sufferings for Christ I take pleasure in infirmities reproaches persecutions for Christs sake of which Paul makes large Catalogues 2 Cor. 11.23 to 28. 1 Cor. 4.9 to 14. 2 Cor. 6.4 5 8 9.10 which sufferings of Paul were spirituall things in the cause and end of them and in his manner of bearing them though temporal in the matter of them 2 When for the matter wee speak only of things that are really ours or what we have in truth and do indeed when for the truth of what wee speak in the justification or commendation of our selves wee can appeal to the Testimony of Gods Spirit and our own consciences as Paul did to the Romans 9. cap. 1 2 3. I say the truth in Christ I lye not my conscience also bearing mee witnesse in the Holy Ghost and of men also as Paul did to the Thessalonians yee are witnesses and God also 1 Thes 2.10 11. how holily justly and unblameably wee have behaved our selves Though I would desire to glory 2 Cor. 12.6 I shall not bee a fool saith Paul for I will say the truth the false Apostles who gloried in the face commended themselves for vizzards shews shaddows appearances for what they seemed to bee or do but without truth or reality Wee see it in experience that great boasters are many times grosse lyars 2 For the Measure when it is our care and fear not to over-reach herein but to speak rather under than over of any good wee have or do 2 Cor. 10.13 The Apostles would not stretch themselves or the praise of their abilities labours and successes beyond their due bounds that is Ver. 14 15 16. They would not boast of more than God had given to them or done by them no more than they would stretch themselves beyond the line of those places to which God sent them nor boast of things beyond their line and measure nor arrogate to themselves the praise of other mens labours but contain and content themselves within their own compass Paul durst not speak of any thing God had not wrought by him in his Apostolick function Rom. 15.18 3 For the manner in a Three-fold respect scil of our selves of God of others 1 In respect of our selves when we commend our selves forcedly humbly and modestly 1 Forcedly not forwardly when we are not free and forward of our selves to commend our selves but we are necessitated or strongly moved thereunto as Paul was I am a fool in glorying 2 Cor. 12.11 yee have compelled me and in Chap. 11.23 Are they Ministers of Christ I speak as a fool I am more q. d. my words would savour of folly and vain glory or carry a shew thereof if spoken spontaneously of my own accord and I was not necessitated thereunto as I am for the defence of my Office and Doctrin for the credit of the Gospel and the glory of God because the Corinthians think more highly of the false Apostles and more meanly of me than was meet It is not expedient for me doubtless to glory saith Paul that is ● Cor. 12.1 in and of my self voluntarily There is great propensity in proud persons to praise themselves it is their proper dialect and delight it is the air they chuse to breathe in they seek occasion of Self-commendation being full of themselves they seek a vent this way they travel with ambition of their spirits as a Woman with childe longing to bee delivered by Self-commendation 2 Humbly out of sense of our own infirmities the evils that are in us and of our vileness and unworthiness notwithstanding all the good we have or do and out of fear lest others should think better of us than we are Cor. 12.6 or deserve This was Pauls fear Lest any man should think of me above

is a prejudice to faith Joh. 5.44 How can yee beleeve saith Christ which receive honour one of another and seek not the honour that cometh from God only much less should we seek it 1 Thes 2 6 Paul sets us a good example therein Nor of men sought we glory neither of you nor yet of others 2 In respect of God when whatever wee speak of our selves that is good we do it for the glory of God wee commend our selves principally for this end that God may bee glorified in us and by us and for us and we give God the praise of all our praises and the glory of all the commendations men give us for our gifts or for our works and if God be glorified and his Name exalted we can be content to bee abased and to have our Names and Honours laid in the dust and to pass through dishonour as well as honour and bad report as good for Christs sake This my joy is fulfilled Joh. 3.29 30 saith John the Baptist He must increase but I must decrease Joh. 3.29 30 That self-commendationis lawful 1 Cor. 1.31 which is a gloriation in the Lord According as it is written let him that glorieth glory in the Lord that is 1 In Jesus Christ in the first place that hee is made unto us of God Wisdome Righteousness Sanctification and Redemption 1 Cor. 1.30 and that wee are in Christ and in God as reconciled to us through Christ 2 In the next place wee may glory in the graces which Christ hath conveyed into us and in the works Christ hath strengthened us to do and in glorying in these we glory in the Lord when wee speak of our graces and good works 1 As what wee have received from the Lord as the first efficient thereof or as our Heavenly Masters goods 2 As what wee have used or done for God his glory as the last end or as our Masters advantage This was Pauls care and aim not to glory in himself 2 Cor. 12.5 of his naturall morall ministeriall self no nor of his spirituall or sanctified self that is hee would not glory in these as either efficiently or finally his own as if hee had them from himself or used them for himself only nor of himself upon that account for them But hee gloried in the Lord as the only Author and Doner of them and that hee might have the whole praise honour and glory of them all We may glory in Christ as the Bridegroom of our souls and in our graces and good works as in the Jewels and ornaments Christ bestows on his Spouse wee should glory in Christs Righteousness as our title to Heaven and in our graces and the exercise of them as our evidences that Christ and his Righteousnesse is ours and that wee have thereby a good and sure title to life eternall 3 In respect of others when in commending our selves we aim at others good by way of example experience conviction incouragement or comfort when the commendation of our selves is thus ordered for matter measure manner and end then our own mouths and lips may warrantably prais●eus though another man do not or will not And those that thus commend themselves are approved of the Lord. Object 2 Doth not Job say Job 9.20 If I justifie my self my own mouth shall condemn mee If I say I am perfect it shall also prove mee perverse Ans Yet God restified of Job that he was perfect Job 1.8 2.3 might not Job say the same of himself and Job justified himself frequently in his book and continuedly in some Chapters why doth hee condemn himself for it now Ans Wee must find out an expedient sense to reconcile these seeming Repugnancies which is this 1 If I justifie my self saith Job that is before God If I should plead justification by my works in the Court of Gods justice then my own mouth would condemn mee for the justification of my self upon the account of my own righteousnesse would bee an accusation against mee and bring just condemnation upon mee Job 9.2 3. For how should man bee just with God If hee will contend with him that is If God will draw up a charge against him or call man to an account hee cannot answer to one thing of a thousand It was Davids petition to God Psa 143.2 Enter not into judgement with thy Servant for in thy sight shall no man living bee justified It was not permitted to an Abraham though the friend of God Rom. 4.2 to be justified by works Rom. 4.2 Job in these words as the best Epositors conceive holds forth that famous fundamental Truth of the Gospel to wit free justification before God not by the works of the Law Phil 3.7 8 9. Rom. 3.20 Paul accounted all his graces and good works but dung and drosse in the case of justification or in comparison of the Righteousness of Christ by which alone wee are justified in the sight of God 2 If I say I am perfect that is in my self If I should plead absolute perfection or boast that I have no sin it shall also prove mee perverse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies to walk in crooked wayes or to wander from the true way or way of truth This will prove mee unperfect wicked a vagrant or wanderer from Gods wayes If I say I am perfect that is wholly free from sin I shall sin greatly and discover much imperfection pride vain-glory Hypocrisie and folly in saying so yea I should lye for I have confessed my sins Job 7.20 21. I have sinned and why dost thou not pardon my transgression who can say I have made my heart clean I am pure from my sin saith the wise man Hee challenges all the world for it Pro. 20.9 If thy people sin against thee for there is no man that sinneth not 1 King 8.46 There is not a just man upon Earth that doth good and sinneth not saith the Preacher Eccles 7.20 If wee say wee have no sin saith the Apostle John we deceive our selves 1 Joh. 1.8 9. and the Truth is not in us If wee confesse our sins hee is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse All of us offend James 3.2 in many things and many of us in all things All wee have here is but in part wee know in part and we prophesie in part but when that which is perfect is come that which is in part shall bee done away 1 Cor. 13.9 10. which of the reall Saints ever said they have not sin Prov. 30.12 but only such persons whom God hath given up to strong delusions if not to a Reprobate sense The concurrent constant experience of all true Saints witnesse against this fancy dream or vain-conceit of absolute perfection in this life though Catharists Papists and spirituall Antichristians hold the same But Job did often and might justly 1 Justifie himself before

for them 1 Who cannot speak for themselves Prov. 31.8 open thy mouth for the dumb 2 Who if they do speak may not be heard Prov. 31.9 and 24.11 12 Open thy mouth plead the cause of the poor and needy 10 To procure and promote Sions c Isa 62.1 6 welfare All these are fit occasions to speak on and fit Seasons to speak in And by not speaking then wee betray the cause of God the good of others the credit of the Gospel and the conscience of our duty Then silence is our sin and our shame Fourth Season of Speech is when the persons to bee spoken too are attentive willing to hear and in a readinesse or capacity to receive our words as the people did Jobs Job 29.23 They waited for mee to hear mee speak and they opened their mouth wide i. e. gaped for my words as for the latter rain Jobs speech was then in season When they to whom wee speak seem to have an obedient ear to take in that Counsel comfort or reproof wee give forth to them and to bee wrought upon thereby and appear to bee as mettal melted fit to bee new moulded as iron heated fit to bee hammered as hungry empty bellies fit to bee fild and fed In this posture Christ found the Woman of Samaria John 4. therefore hee spake to her many things Our Speech should bee in season for three Reasons Reas 1. There is beauty and sweetnesse therein Ecel 3.11 For God hath made every thing beautifull in his time that is in the season God appointed to it every word as well as every work Silence in its season and speech in its season Such are words of Delight which the Preacher sought to find out d Eccl. 12.10 A word fitly spoken saith Solomon that is for time as well as for place or persons is like apples of gold in pictures of silver Some think it was a kind of ornament used in those dayes or that golden Apples were set in silver Cases or Dishes so as the one did grace and let out the other Gold and Silver are precious mettals Apples and pictures are pleasant to the eye lovely to look upon Apples are also sweet to the mouth Words are the pictures of the mind drawn with the pencil of the Tongue and the apples of the mouth are the fruits of the lips Good words spoken in season are precious and pleasant sweet and amiable gold for their worth framed as one hath it to silver-like opportunities Herewith the Spouse craves to bee comforted Cant. 2.5 Comfort mee with Apples for the savour of these apples that is of good seasonable words greatly refresh Languishing fouls that are sick of love to Christ Christ commends the smell of the Churches Nose or mouth her sweet breath to be like apples for their redolency fragrancy in the season of them Cant. 7. Apples have a delightfull breath or smell Words inseason are like the apples of Eden that grow upon the Tree of Life for a wholesome Tongue is a Tree of Life Prov. 15.4 and the fruit of the righteous is a Tree of Life e Prov. 11.30 and seasonable words are a part of that fruit They are like flowers in the Spring fresh and fair in their colours exceeding Solomon in his Glory sweet and pleasant in their Smell Words spoken out of season are like withered flowers without colour and smell To keep Time in Musick makes it melodious to strike and stop every string and sing every note in due season So words spoken in season are Musick and melodie in the ears of those that hear them Reas 2. There is efficacy and acceptablenesse therein Prov. 15.23 A word spoken in due season how good is it how profitable and effectuall how welcome and acceptable even as rain in season how doth it refresh the earth and make it fruitfull It s as meat in season which nourisheth and satisfieth all living Creatures f Ps 145.15 16 as fruit in due season which God hath promised the righteous shall bring forth Psa 1.3 fully ripe savoury and wholesome yea as a Coach upon the wheeles for the words runne thus in the Original A word spoken upon his wheels g Prov. 25.11 it moves easily and swiftly goeth smoothly and roundly away like a Triumphant Chariot being oiled with the fitnesse of the season wherein it is spoken Abigals speech to David and the wise woman of Abel's speech to Joab how good were they being spoken upon the wheeles to save Nabals life and the City of Abel 1 Words spoken out of season are like a Cart without wheeles or like Pharaohs Chariots when the wheels were taken off which made them go heavily They are uncomely and uncommodious as snow in summer and as rain in harvest which doth hurt The same words spoken at one time scil in season would bee butter and honey yea kisses which spoken at another time viz. out of season may prove wormwood and gall yea stabs Reas 3. There is art and expertness therein It requires great wisdome and skill to circumstantiate words well or to fit them to time and place c. to discern the opportunity of a speech It is a parcell of Tongue-skill or learning to time a word well as to time notes and stroaks in Musick Isa 50.4 God hath given mee saith the Prophet Isaiah and to Christ much more the Tongue of the learned that is a well-skild Tongue that I should know how to speak a word in season or how to time or season a word to him that is weary If wee speak not when wee ought then silence is our folly Opportunity is the quintessence of time for speaking as well as for acting Fifthly and Lastly Have respect to the End why you speak The end of Speech let that bee pure and sincere to wit Gods glory Others good As the Occasions that have in them a tendency hereunto are an opportunity of Speech So a fixed intention or aim at these two is the right end of Speech 1 Gods glory whether yee eat or drink or whatsoever you do saith Paul So 1 Cor. 10.31 whether yee keep silence or speak or whatsoever yee say say all to the glory of God To this end account your Tongues your glory as David not to trumpet your own excellencies or praises but to declare the Majesty and glory and honour of God 2 Others good for their instruction Reprehension Consolation Direction Confirmation Reduction Resolution Vindication Satisfaction Keep these as the mark in your eye to take aim at in what yee speak as to man according to the Apostles Rule which should bee followed both in the intention and execution of our Speech Let no corrupt communication proceed out of your mouth Ephes 4.29 but that which is good to the use of edifying that it may minister grace to the Hearers Let your ends in speaking ever bee to bring glory to God and to