Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	lord_n	name_n	praise_v	7,539	5	9.1162	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04191	A treatise containing the originall of vnbeliefe, misbeliefe, or misperswasions concerning the veritie, vnitie, and attributes of the Deitie with directions for rectifying our beliefe or knowledge in the fore-mentioned points. By Thomas Iackson Dr. in Divinitie, vicar of Saint Nicholas Church in the famous towne of New-castle vpon Tine, and late fellow of Corpus Christi Colledge in Oxford.; Commentaries upon the Apostles Creed. Book 5	Jackson, Thomas, 1579-1640.	1625 (1625)	STC 14316; ESTC S107490	279,406	488

maketh warres to cease A God of wisedome and a God of glorie and yet a God that hath compassion on the poore and despiseth not the weake and sillie ones And as if he had feared lest Israel vpon such occasions as seduced the Romanes might misdeliver devotions confusedly intended to him vnto stormy waues or tempests or with the Aramites confine his power to vallies or mountaines or with others make him a God of the sea onely not of the land He hath sounded a counterblast to those impulsions where with the heathens were driven headlong into Idolatrie in that excellent song of Iubile The Lord is a great God and a great King aboue all Gods In his hand are the deepe places of the earth the strength of the hills is his also The sea is his and he made it and his hands formed the drie land O come let vs worship and fall downe let vs kneele before the Lord our maker For he is our God and we are the people of his pasture and the sheepe of his hand It was his pleasure to try them with penurie of water after he had tried them with scaricitie of bread that by his miraculous satisfaction of their intemperate desires of both as also of their lusting after flesh he might bring them to acknowledge him for a God as powerfull over the foules of the aire as over the fish in the sea as able to draw water out of the hard rocke as to raine bread from heaven And having indoctrinated them by their experience of his power in these and like particulars he commends this generall precept or morall induction to their serious consideration Hath God assayed to goe and take him a nation from the middest of another nation by temptations by signes and by wonders and by warre and by a mightie hand by a stretched out arme and by great terrors according to all that the Lord your God did for you in Egypt before your eyes Out of heaven he made thee to heare his voice that he might instruct thee and vpon earth he shewed thee his great fire and thou heardest his words out of the middest of the fire Know therefore this day and consider it in thine heart that the Lord he is God in heaven aboue and vpon the earth beneath there is none else And lastly That no sencelesse or liuing creature through the faulty ignorance of man might vnawares purloine any part of his honour the Psalmist hath invited all to beare consort with his people in that song of prayse and acknowledgement of his power Prayse ye the Lord from the heavens prayse him in the hights Prayse yee him all his Angells prayse yee him all his hosts Prayse yee him Sunne and Moone prayse him all yee Starres of light Prayse him yee heavens of heavens and yee waters that be aboue the heavens Let them prayse the name of the Lord For he commanded and they were created He hath also stablished them for ever and ever he hath made a decree which shall not passe Prayse the Lord from the earth yee dragons and all deepes c. Let them prayse the name of the Lord for his name alone is excellent his glory is aboue the earth and heaven CHAPTER XIX Of divers errors in Philosophie which in practise proued seminaries of Idolatrie and sorcerie 1. THe best Apologie which the greatest heathen clearks could make for themselues for the grosser fopperies of the vulgar they would not vndertake to defend was borrowed from a plausible Philosophicall opinion thus expressed by the Poet His quidam signis atque haec exempla secuti Esse apibus partem divinae mentis haustus Aethereos dixere Deum namque ire per omnes Terrásque tractúsque maris coe●umque prosundum Hinc peci●des armenta viros genus omne serarum Quemque sibi tenues nascentem arcessere vitas Scilicet huc reddi deinde ac resoluta referri Omnia nec merti esse l●cum sed viva volare Syderis in numerum atque alto succedere coelo S●me by these signes and these examples thereto drawne haue taught The soules of Bees to be divine of heavenly spirits a draught For God say they as find they may who Natures workes per vse Through earth through seas through heavens profound liue goodnesse doth diffuse From his liue presence Cattle men birds sucke the spirit of life From him all springs in him all ends though death be nere so rife Yet nothing dies what earth forsakes findes place in starry skie What we thinke into nothing slits aboue the Heavens doth flie This opinion was worse construed by some than either the Author or Commentator meant many the most auncient especially agree in this That Deus was Anima mundi That the world was animated by God as our bodies are by our soules Whence they concluded as some later Romanists doe That all or most visible bodies might be religiously worshipped or adored with reference to Gods residence in them The Antecedent notwithstanding being graunted the practises which they hence sought to justifie are excellently refuted by S. Austine who hath drawne them withall a faire and streight line to that marke whereat they roved at randome or blind guesse by wayes successiuely infinite For answering any objection the Heathen Divines could make against vs or refuting any Apologie made for themselues I alwayes referre the Reader to this good Fathers learned labours of excellent vse in his time But my purpose is not to make men beleeue these heresies are yet aliue by hot skirmishing with them The lines of my method rather lead me to vnrippe their originalls so farre onely as not discovered they might breed daunger to our times Now in very truth the opinion pretended by them to colour the filth of their Religion did minister plentie of fuell and nutriment as learned Mirandula hath observed to those monsters whose limmes and members had beene framed from the seeds of errors hitherto mentioned and the illiterate in all probabilitie tooke much infection at eies and eares from Poeticall descriptions or Emblematicall representations of Gods immensitie such as Orpheus if wee may beleeue Clemens Alexandrinus did take out of the Prophet Esay cap. 66. vide Ciem Alexand. lib. 6. Strom. Ipse autem in magno constans firmus Olympo est Aureus huic Thronus est pedibus subiectaque Terra Oceani ad fines illi protenditur ingens Dextera montanas atque intus concutit illi Ira bases motus nec possunt ferre valentes Ipse est in coelis terram complectitur omnem Oceani ad sinus expansa est manus illi Vndique dextera Not held by them He heavens doth firmely hold Whole earth 's but footestoole to his throne of G●ld Ins mightie Palme the Ocean vast doth rolle The rootes of mountaines shake at his controlle Or e Heavens through earth his right hand doth extend It all inclasps all it not comprehend 2. Iupiter though

greatest Angell and the least amongst the sonnes of men are fellow-servants Doe wee speake this as men vnwilling to bow their knees vnto their betters without hope of gaine or loath to spend their breath without a fee or doth not the Scripture say the same Doe not such of our Lord and Masters servants as are cloathed with glory and immortalitie and daily behold his presence in perfect ioy inhibite the first proffers of such obeysance to them present as the Romish liturgie solemnly consecrates to the shrines and statues of others much meaner in their absence How beautifull were the feete of that heavenly Embassador how glorious and ioyfull were the tydings he then brought vnto the Inhabitants of the earth Blessed are they which are called vnto the marriage supper of the Lambe these are the true sayings of God Such was the state of the messenger and such his message as did well deserue to haue an Apostle for his Scribe for He bid him write And yet when this his Secretary fell at his feete vers 10. to worship he said vnto him See thou doe it not I am thy fellow-servant and of thy brethren that haue the testimony of Iesus worship God Did S. Iohn want wit to reply So I will cultu latriae but Thee my Lord his Embassador also cultu duliae This is a distinction of such subtiltie that it surpasseth all skill or spirit of prophecies Otherwise S. Iohn might haue knowne the vse of it when he had better opportunitie to vse it than any had since Yet if he had beene so disposed the Angell prevented him I am thy fellow servant and it is the dutie of servants not to seeke honour one of another but to be yoke-fellowes in their Masters service conforts in setting forth his honour Bellarmine was conscious that his first answere to this place though borrowed from Antiquitie was erroneous or impertinent Corrigendus fuit adorator non propter errorem adorationis sed propter errorem personae Saint Iohn was not to be reformed for offring to worship Him whom be tooke to be Christ but in that he mistooke the Angell for Christ Saint Austines words vpon which Bellarmine was too wise to rely too much are these Talis apparuerat Angelus ut pro Deo posset adorari et ideo fuerat corrigendus adorator The Angel did so appeare as he might seeme to be God or to be worshipped as God and therefore the worshipper was to be rectified 3. But let vs try whether his second cogitations be any sounder Saint Iohn did well in preffering to worship the Angell as Abraham Lot and other of his godly auncestors had done but the Angel did prohibite him in reverence to Christs humanitie For since the Angels themselues haue done homage to Christs humanitie they will not receiue that homage from men which before Christs incarnation they did Let him pretend what authoritie he list for the truth of this reply it is impertinent to the point in question and we may driue him to another shift by pressing this evasion For if the Angels since Christs incarnation haue released men of their wonted homage or rather wholly resigned it into Christs hand abandoning the least acknowledgment of religious worship when they come as Gods Embassadors in person wee demaund whether the Romish Church did well or ill in commaunding her sonnes and daughters to worship them still in this latter age wherein wee expect Christs comming in glory to Iudgement The forme of Bellarmines second answere is very strange and such as he derides Brentius for vsing in a matter farre more capable of it Wee rightly worship Angels and the Angels rightly refuse to be worshipped by vs. For after the Angell had given out his prohibition Vide ne feceris cap. 19. ver 10. See thou doe it not the Apostle offers to doe the like againe cap. 22. ver 9. as well knowing that he did well in worshipping and the Angell as well in refusing to be worshipped Nor may wee suspect that Saint Iohn was either indocile or forgetfull Much lesse may we suspect that God Almightie would haue his children of the Church militant and triumphant to complement it all the yeare long in such manner as strangers will for a turne or two at their first meeting the one in good manners offring and the other better refusing the chiefe place or precedence least of all may we thinke that one of Gods glorious Embassadors could out of maydenly modestie be driven to maintaine false doctrine To haue avoided the first proffer of worship so peremptorily forbidden See thou doe it not had beene enough to disprooue the solemne practise of it in whomsoever But not herewith content he giues a generall reason of his prohibition See thou doe it not for I am thy fellow-servant worship God May wee not supply his meaning by Analogie of our Saviours Comment vpon the Text of the Law Worship him alone whom the Angels can never worship too much nor any man on earth enough 4. It is a warrant to our Churches fully sufficient not to doe homage vnto Angels absent because in presence they refuse and forbid it By what warrant the Romish Church can obtrude it vpon them against their wills let her sonnes looke to it Wee haue cause to suspect and they to feare that the Devill and his swift messengers haue played Gehazies with their Naamans runne to their Rulers in these heavenly Prophets names to demaund such gratifications vpon false pretences in their absence as they resolutely refused when in all reason they best deserved them if at any time they might haue taken them The Disciple is not aboue his Maister much lesse is the pupils practise to be imitated before the Tutors doctrine S. Iohn in this Dialogue was the pupill doe they then grace him by taking his proffer to worship this Angel for their warrant or rather wrong the Angel in not admitting his two-fold inhibition at both times obeyed by this his schollar for a sufficient caveat to deterre them from making the worshipping of Saints and Angels a speciall part of their solemne service But this is the curse which by Gods just judgement is fallen vpon them for detayning the truth in vnrighteousnesse That as the Horse-leach sucketh onely the melancholy humor out of mens bloud so these Locusts having relinquished the pure fountaine of truth must long after the dregs of Antiquitie in their doctrine and in their practise feede principally vpon such infirmities of the flesh as sometimes mingle them selues with the spirituall behaviour of Gods Saints For even the soules of Gods dearest Saints haue their habitation during this life with flesh and bloud And albeit we sinfull men may not passe our censures vpon S. Iohn nor measure his carriage in the Angels presence by any the least oversight in our selues who are never raught beyond our selues in such admiration of spirit as he then was yet the holy Angel with whose glorious appearance

Tenants or Cottagers to the three great Lords or supposed heires of this visible sphere Night lightnings by the auncient Romanes were entertained as messengers of Summanus Such onely as came by day were accounted as sent by Iupiter 8. These experiments which are as so many probats of the Philosophicall rules premised should hardly merit so much credit with me vnlesse the holy Ghost in registring the idolatrous errors of some heathens had warranted as well the truth of the instances as the causes assigned by vs of the error The Aramites had felt the power of Israels God in the mountaines to their smart and yet are confident to finde succour from other gods as powerfull to plague the Israelites in the plaine And the servants of the King of Syria said vnto him Their gods are gods of the hilles therefore they were stronger then we but let vs fight against them in the plaine and surely we shall be stronger then they And doe these things Take the Kings away every man out of their place and put Captaines in their roomes And number thee an Army like the Army that thou hast lost horse for horse and Charet for Charet and we will fight against them in the plaine and surely we shall be stronger then they And he hearkened vnto their voice and did so The Romanes superstitious confidence in the vanquished Troiane gods was happily nurst by the same ignorance a spice whereof we may obserue in rustique vnthriftie gamesters which hope to avoid ill lucke by changing place That querulous complaint which the Israelites vented in the wildernesse had beene setled vpon the lees of Arams and Moabs Idolatrie These heathens were not so credulous of successe against evident signes of Gods displeasure as the Israelites after experience of his miraculous refections in their thirst were incredulous of his power to provide meat in their hunger Can God said they furnish a table in the wildernesse Beholde he smote the rocke that the waters gushed out and the streames overflowed Can he giue bread also Can he provide flesh also for his people It was but an easie steppe in heathenish times to translate the divine powers à loco ad locatum from the place wherein the effects wrought by them were incompassed to such inanimate creatures as were their instruments in producing them So Augustus lying weatherbound and suspecting lest his suite to Iupiter his brother the supreme Lord of the ayre might finde as vnspeedie admission or dispatch as poore mens petitions did with such great Kings as Augustus was forthwith sacrificed to the winde that lay fittest for bringing him to the haven of his desires They that goe downe into the deepe saith the Psalmist see the wonders of the Lord. The like documents of Gods immediate hand in raising asswaging stormes by sea as inspired this sacred breast with propheticall hymnes of his prayses inticed the Romanes to sacrifice to the flouds or waues for the safetie of their Navies Nostri Duces mare ingredientes immolare hostiam stuctibus consueverunt Our Generalls when they goe to Sea vse to offer Sacrifices vnto the flouds And vpon speciall deliverance from a dangerous storme they invested the latent power of the vnknowne God with the knowne name of the much feared effect prevented as they supposed by their Idolatrous devotions Te quoque tempestas meritam delubra fatentur Cum penè est corsis obruta puppis a●uis When shippes on raging Cor-sicke Seas by stormes were well nigh lost To garnish Lady Tempests Shrine our Fathers spar'd no cost Their folly was lesse in seeking to appease the tempest which stirred the waues than in supplicating to the waues which could not cease so long as the tempest lasted 9. These foolish practises of such as the world accounted her wisest sonnes though they cannot iustifie the like foolery in illiterate or meaner persons yet may they iustifie the learned criticks correction of the poore Fishermans speech in Athenaeus albeit by amending his words he hath made his meaning a great deale worse then it was formerly conceived to be For he brings him in sacrificing to the North winde as the most of his profession in auncient times vsually did Alexanders sacrificing in the middest of Hellespont vnto Neptune and the sea-Nimphs was no lesse Idolatrous but neither so properly nor grossely superstitious Howbeit even the most grosse and superstitious mistakings of these Heathens last mentioned differ rather in subiect and matter than in forme from an error common and vsuall and in a manner the fatall consequent of a necessary practise in moderne Schooles to wit of Denominating or notifying things indistinctly apprehended by their references or vicinitie vnto certaine and knowne circumstances Thus because we know not the determinate distance of the Moone from the Center or supreme sphere we define the place of it as of every other bodie by the convexe surface of the sphere which environs it And by this concretion or confusion of the externall reference or notification with the thing we seeke to notifie the highest orbe or supreme sphere hath in the conceit of many lost all right to any distinct proper place because it is destitute of a surface or superior covering so againe by notifying the differences or set parts of time by the numerable and knowne parts of motion which accompany it the proper and essentiall notion of time is vtterly drowned in our conceit of motion And as we imagine those bodies which are not contained vnder some other to be in no place so we misconceiue there should be no time vnlesse it were ensheathed in motion Wheras the Philosopher did not intend that the Definitions either of time or place by him assigned should be essentiall But as all Physicall definitions by his precepts are and ought to be causall or connotatiue such as is that Ira est ebullities sanguinis circacor Anger is the boyling of the bloud about the heart 10. This pronenesse of mans imagination to be mis-led by circumstance of time or place by other adiuncts or instruments of his manifested power the Lord foresawe in his chosen people and sought in sollicitous manner to inhibit by his Law and Prophets To this purpose is the vnitie of his infinite and incomprehensible Maiestie so often and vsually emblazened by varietie of glorious attributes framed from the multiplicitie of subiects or varietie of effects wherein the efficacy of his power iustice or goodnesse are or haue beene most remarkably manifested Men by this meanes so they would by any might be occasioned to abstract and purifie their conceits of him from those concrete and vnpurified apprehensions wherein the Heathen did either burie or imprison such notions as either nature had engraffed in them or traditions communicated vnto them From discovery of his powerfull hand in managing warres he is enstyled the Lord of Hosts or the Lord strong and mightie in Battell and yet with all a God of peace and one that