Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	prepare_v	vessel_n	wrath_n	3,073	5	9.2196	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68718	A key of heaven the Lords Prayer opened, and so applied, that a Christian may learne how to pray, and to procure all things which may make for the glorie of God, and the good of himselfe, and of his neighbour : containing likewise such doctrines of faith and godlines, as may be very usefull to all that desire to live godly in Christ Iesus.	Scudder, Henry, d. 1659?; Sibbes, Richard, 1577-1635.	1633 (1633)	STC 22122; ESTC S1717	241,855	822

except against any thing herein whether we respect Gods negative acts in not willing to hinder sinne but to permit it as also in his not giving grace to some men to rise out of it or whether wee respect his affirmative acts thereabouts as his concurrence to the substance of the act or his determination of the meanes whcreby sin should be committed and of the ends to which sinne should serue after it should bee committed Which I will make to appeare thus as followeth God intending to glorifie himselfe in the manifestation of his manifold excellencies in the attributes of his goodnes wisedome power mercie and justice he decreed and determined with himself to create man and to make him good even after his owne image and withall to give him power to persevere in that goodnesse if hee would Moreover hee decreed to leave him to himselfe even to the liberty of his will and to permit him to fall into sinne decreeing withall to raise some of mankinde out of their fall and sinfull condition through Christ by giving them faith repentance and grace to persevere in the way of holinesse and in the end to give them everlasting life notwithstanding that by sinne they had deserved everlasting death and that for the manifestation of his glory in the way of mercie mixed with remunerative justice likewise hee together decreed to leave the other some of mankinde fallen into sinne and not to vouchsafe them the grace of faith and repentance and withall hee decreed that for their sinne hee would punish them with eternall death and this for the manifestation of his glory in the way of justice vindicative This I conceive to be but one formall decree of meanes not subordinate one to another but ordained together tending to one maine end namely to the end of all ends even to the glory of God though in different wayes to wit in the way of mercy in the way of justice namely Rom. 9.22.23 to the making knowne of the riches of his glory on the vessels of mercy which he had afore prepared to glory and also to the shewing of his wrath and making of his power knowne on the vessels of wrath fitted or made up to destruction For God made therefore it must needs be that he decreed to make all things for himselfe Pro. 16.4 not onely the godly who are the vessels of his mercy for the day of salvation but also the wicked who are the vessels of his wrath for the day of evill even for the day of destruction God decreed that sin should be by his permission through Adams fall God did not leave it to be as a fortuitous or casuall thing which perhaps might come to passe perhaps might not come to passe but fore-saw it as a thing certaine that sinne would bee through Adams transgression of his Law in as much as he determined to permit him so to do Vpon this permission it did infallibly follow that Adam would sinne For this permission being granted the thing permitted must needs follow because Gods will can neither be changed nor resisted And without Gods will nothing can be The event also and mans woful experience doth too wel prove that sin is in the world God likewise decreed to leave some men in state of sin not giving them of his saving grace and also determined for sinne to condemne them as appeareth clearely by the Scriptures For Saint Peter saith that some stumbled at Christ the corner-stone and at the Word 1. Pet. 2.8 being disobedient whereunto also they were appointed 2. Pet. 2.9 And hee saith also that God knoweth how to reserve the unjust unto the day of judgement to be punished The Apostle Paul saith We are not ordained to wrath 1. Thes 5.9 implying that God hath ordained some namely the wicked unto wrath Saint Jude saith of certaine men that were ordained to this condemnation Iude 4 13. to wit to bee left to their owne hearts lusts turning the grace of God into wantonnesse and also for that their wickednesse to have the blacknesse of darknesse reserved for them Thus we see what it is which God hath decreed touching sinne Now lest God should have any the least imputation of unjustice or cruelty cast upon him or of being the author of sinne which were blasphemous to conceive I will therefore in the second place shew how and in what manner hee hath decreed sinne to be and to be punished whereby it shall appeare that God is holy and blamelesse even in this as well as in all other his wayes and will bee every way justified when he is judged It is most true that God decreed that sixe should bee but how He did not decree that sinne should be as he decreed that all good things should be namely by his operation hee producing them but he decreed that sinne should be onely by his permission It must also be considered how sinne came to have a being by Gods permission Permission either is a midle thing betweene command and prohibition and in that sense it imports a kinde of allowance in this sense God never did nor will permit sinne for he hath most straightly forbid i● or else permission is taken for a middle thing betweene furthering the being of a thing and impedition or hindering of the being of the said thing in this sense it is taken in Gods decree of sinne he willed it to be but so as he did not further the being of it as it is sinne nor yet did he hinder the being of it onely hee did permit it Great difference must be put berweene Gods decreeing the things that be good and the things that be morally evill For the decree that good things shall be is accompanied alwaies with an effectuall operation of God which causeth them to be but the decree that evill shall be by Gods permission is not accompanied with any effectuall furtherance or operation of God in the way of a cause to effect it God is truly the cause of every thing that is good but he is not at all truly the efficient cause of the evill of sinne yet there was good cause why God might decree to permit man for to sinne For he knew it could be no wrong done to the reasonable creature if he should leave him to his owne nature to do according to the nature and freedome of his will especially he having made it onely disposed to good and able to hold it selfe onely to that which was good if he would Besides he knew that to leave the creature made in such perfection to its owne nature was in it selfe not against but according to the common good of the creature Wherfore sith God knew how sinne might be without his causing of it to be and knew also that for the manifestation of his further glory it did belong to his omnipotent wisedome and goodnesse rather to draw good out of evill then not to permit it why might not he

to whom Fatherhood and the beginning of all things is ascribed without excluding but necessarily including the other two namely to God the Father the first person in Trinitie the naturall and eternall Father of Christ Iesus who by adopting us in Christ and by begetting us againe by regeneration through the Spirit * Ioh. 20.17 is our Father Thus the Apostle Paul conceived of God when he prayed first he conceived of God as Father of Christ saying Eph. 3.14.15 I bow my knees to the Father of our Lord Jesus Christ then he sheweth how hee conceived God as the father of the elect when he saith Of whom the whole family in heaven and earth are named So did the Apostle Peter conceive of God 1 Pet 1.3 when he gave him thanks saying Blessed be God and Father of our Lord Iesus Christ Which art in heaven Heaven signifieth the heaven of heavens the third heaven where Christ sitteth at the right hand of his Father By the excellencie of this place above others is set forth the majestie and excellencie of him that sitteth therein God doth not so inhabite the high and holy place but that he dwelleth also with him that is of a contrite spirit Isa 57.15 1 Kin. 8.27 Mat. 5.34.35 Psal 11.4 And the Heaven of heavens cannot containe him But because heaven is Gods Pallace and throne in comparison of earth which is but his footstoole and because from thence he doth manifest his glory more remarkeably then from any other place revealing his will power Iam. 1.17 and Godhead in his workes of mercy as David saith Psal 57.3 Psal 102.19.10 Rom. 1.18 He shall send from heaven and save me and in workes of justice as the Apostle saith The wrath of God is revealed from heaven against all ungodlinesse therefore hee will that his being in heaven should as by a signe set forth his glorious Majestie Also his being in heaven doth distinguish him from earthly fathers Luk. 31 13. and putteth difference between him and false * Psal 136.26 Ion. 1.9 gods This description of God by his place is all one with that which the Apostle setteth downe at large calleth him 1. Tim 6.15.16 Onely Potentate King of kings Lord of Lords who onely hath immortalitie dwelling in the light which no man can approach unto c. If this short description be well weighed it will appeare that there could not possibly bee a a more briefe and more apt description of God meet to be represented to the minde of him that is to pray then this which in more words may be thus expressed O Lord God which art Father of Christ Iesus and through him Father of me and of all beleevers we coming to thee in the name of Christ and being moved hereunto by thy spirit of Adoption whereby we call Abba Father we are well assured that thou wilt accept of our praiers praying for our selves and for our brethren and sith thou onely art God which dwellest in the high and holy place from whence cometh every good gift and art Almightie as thou art God to answer thy willingnesse as thou art Father wherefore we call upon thee and do thou vouchsafe to heare us Our Note here that a man must have faith and be in state to call God his Father else he is not sufficiently qualified for prayer Learne therefore Whosoever would make an acceptable Doct. 1 prayer must be Gods childe he must have a right to call God Father and must come to God as a childe to his father Therefore David when hee prayeth approveth himselfe to be Gods childe saying If I regard iniquitie in my heart the Lord will not heare me Psal 66.18 The sacrifice of the wicked is an abhomination to the Lord but the prayer of the upright is his delight saith Solomon Prov. 15.8 It was a true speech of him which said We know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth Ioh. 9.31 Reason 1 For the person of a man must be accepted else his sacrifice cannot be good and acceptable for while the tree is naught Mat. 7 18. the fruit cannot be good Thornes cannot send forth grapes Mat. 7 16 neither can thistles beare figges Reason 2 All acceptable prayers are put up in Christs name and are accepted through his mediation Now he is Advocate for none but those for whom he is a propitiation scil beleevers according to his prayer I pray not for the world c. Ioh. 17.9 Reason 3 No man can pray untill he have the spirit of prayer Zac. 12.10 to cause him to mourne kindly for his sinne and to call Abba Father which spirit God sendeth to none but to his sonnes Gal. 4.6 Everie one that cometh to Reason 4 God must beleeve that God is and that hee is a rewarder of them that diligently seeke him Heb. 11.6 They must have faith How shall they call on him on whom they have not beleeved Rom. 10.14 The promise of acceptance Reason 5 and of a gracious hearing is made to the godly Psal 32 6. Psal 34.15.17.18 Iam. 5.16 and to the righteous whose prayers are said to be prevailing If a man have not good assurance Reason 6 that hee is the childe of God he can never answer those strong objections which the devill will urge to keepe him from prayer but if he can shew that God is his Father and that God hath commanded him to pray no objection of Satan can discourage him Vse 1 Hereby all that do not righteousnesse and that love not their brethren for by this they are discerned not to be children of God Ioh. 3.10 but of the devill must understand that if they continue in this their wicked condition and yet pray they deale presumptuously and to them God saith Psa ●0 16.17 What have ye to do to take my covenant in your mouth seeing ye hate instruction Secondly they may learne what to judge of their praiers God accepteth them not for they be no better then either howlings or cries wrung from them by pinching necessitie Hos 7.14 or meere hypocritical mocking of God abhominable sacrifices of which the Lord saith Your incense is an abhomination Isa 113.15 and when ye make many prayers I will not heare It is all one with him as if * Isa 66.3 ye did blesse an Idoll so long as ye chuse your owne waies such as ignorance superstition contempt of religion prophanenesse pride drunkennesse whoredome deceit lying unbeliefe impenitencie and such like God abhorreth all service done to him so long as their soules delight in their abhominations Consider this O ye that forget God saith the Lord lest I teare you in pieces and there be none to deliver Psal 50.22 Thirdly let all impenitent and ungodly persons take notice in how miserable a straight they are and into what a labyrinth and maze their sinne hath brought

those which never make the glory of God the end of their lives and actions but through selfe-love and pride of heart make their owne pleasures profits and glory to bee the principall and utmost aime of all their thoughts words or deeds who if they attain their owne ends they sacrifice to their owne nets applauding their owne strength wit industrie c. or if they looke out of themselves they give the praise to men and secondarie causes or to blinde Fortune and lucke as they call it but give not glory to the Lord. Pharaoh saith Exod. 5.2 Who is the Lord that I should obey his voyce I know not the Lord. But did not the Lord honour himselfe upon Pharaoh and his land by his wonderfull plagues which he sent amongst them till he made Pharaoh himselfe the Egyptians to know that he was the Lord Exod. 14 4. Iob saith of those wealthy proud contemners of God and of his worship which said What is the Almightie Iob 21.15.19.20 that wee should serve him and what profit should we have if we pray unto him God layeth up their iniquitie for their children and they shall drinke of the wrath of the Almighty Did not the Lord make Senacherib an example to all that should reproach the holy One of Israel when for his arrogating too much to himselfe and for despising the true God the Lord sent his Angell which smote one hundred fourescore and five thousand of his host Isa 37.23.36 so that hee himselfe was constrained to return with shame into his owne country and there while hee was worshipping his God received his death by the hands of his owne sonnes How did God disgrace proud Nabuchadnezzar when vaine-gloriously hee vaunted saying Is not this great Babel that I have built for the house of the kingdome by the might of my power and for the honour of my majestie Here was no acknowledgement of Gods power nor any thing done for the honour of Gods Majestie therefore while the word was in the kings mouth there fell a voice from heaven saying O king Nebuchadnezzar Dan 4.30.31 to thee it is spoken the kingdome is departed from thee Which was fulfilled accordingly for hee was sent to graze with beasts of the field seven yeares untill he was made to know that the most high God ruleth in the kingdome of men Dan. 4.32 But when God restored him to himselfe and to his kingdome then he could give God the glorie of all power and majestie saying in the last verse Those that walke in pride he is able to abase For the same sinne was Belshazzar weighed in the ballance and found wanting and his kingdome given to the Medes and Persians who because he prophaned the vessels of the house of God and praised false gods Dan. 5 23. but the God in whose hands was his breath and whose were all his wayes him did he not glorifie Therefore was the hand-writing sent and that very night was Belshazzar slaine and his kingdome conquered Those two and fortie children who were torne with Beares payd deare for their despising God in that aged Prophet Elisha deriding at once his age his office and his holines crying 2. King 2. Ascend thou bald head ascend thou bald head Lastly not to wearie you with examples of Gods judgements upon those which did either derogate from God or arrogate to themselves any part of that praise which was due to him observe Gods immediate hand upon Herod who because he gave not glory unto God when the people applauded his eloquent oration saying The voice of God Act. 12.22.23 and not of man immediately the Angel of the Lord smote him and he was eaten of wormes and gave up the ghost These severe judgements of God executed upon men because they tooke glorie from God or gave it not to him doth plainly shew that he is very jealous of his name and of his glory and that he will not endure that his glory should be given to another Isai 42 8. For of all things Gods Name and honour is most deare unto him nothing will exasperate him so soone or so much as to be touched in his Name Let all men therefore take heed how they prophane it by any means But it is not enough not to prophane it but if it be prophaned by others if they do not contend for the sanctifying of it they commit a great sin If men be but touched in their owne name and reputation they grow so impatient as by no meanes they will bee perswaded to passe it by without revenge when yet the same persons can see and heare Gods Name dishonoured by oaths blasphemies by idolatrie contempt of religion and of Gods children and their hearts never rise at it and have not a word to speake for God These do not hallow Gods Name I desire that all that reade or heare this would examine themselves by what hath beene said by which they may trie whether they hallow Gods Name or dishallow it And if thou say this petition Hallowed be thy Name and yet by taking his honour to thy self or giving it to another or if by not standing for his glory or not giving it to him in heart word and conversation thou dishonourest God then know thou doest mock God and playest the hypocrite and if repentance and a care to glorifie God do not prevent it thou must with hypocrites one day be the subject of the glory of his justice and wrath because in thy life thou wouldest not be an instrument of glorifying his holy Name he will be glorified in thee because hee was not glorified by thee Thus it appeareth who offend against this point by which wee may see what evils are to be bewayled and prayed against in this petition Vse 2 In applying the Doctrines concerning prayer let this be a received truth that what we pray for that we must endeavour and use all good meanes to attaine according to that in the Psalm 27.4 One thing have I desired that will I seek for All men therefore which professe the Name of God must both pray and seeke by all meanes that the true God be onely set up to be worshipped and that his holy Name may be sanctified which is done when men shew true respect unto him and unto al such things as beare upon them some speciall note of his holinesse First he is to be known and professed to be the onely true God Father Sonne and holy Ghost then to be honoured and glorified as God God is honoured and his name sanctified many wayes as 1 First by knowing and acknowledging him to be such a one as he hath revealed himself to be 2 By admiring him and his works oft times resounding that speech of David Psal 8.1 O Lord our Lord how excellent is thy Name in all the earth 3 By beleeving in him whereby Abraham is said to have given glory to God Rom. 4 20 Ioh. 3.33 For

adversaries that presume upon their owne strength shall faint but they that waite upon the Lord shall renew their strength Asa did confirme himselfe against an hoast of more than a thousand thousand enemies by this point in hand saying to the Lord 2. Chron. 14.11 It is nothing with thee to helpe whether with many or with them that have no power And whereas Gods children are many of them little and weak and their adversaries mightie and strong yet if they lay hold on the power of Gods might they shall stand in the evill day and bee sure to overcome Thus John encourageth all Gods children saying Ye are of God 1. Ioh. 4.4 little children and have overcome them because greater is he that is in you than he that is in the world Paul comforteth himselfe in this when persecutours went about to take away his life 2. Tim. 2.12 saying I know whom I have beleeved and I am perswaded that he is able to keepe that which I have committed unto him And hereby we know that our vile body shall be made like Christs glorious body Philip. 3.21 because of that mighty working whereby Christ is able to subdue all things to himselfe And we are assured of that inheritance incorruptible in the heavens because both it is reserved for us and we are kept for it by the power of God through faith unto salvation 1. Pet. 1.4.5 And thine is glory In that glory is appropriated unto God we learne All glory and praise primarily Doct. 5 and properly belongeth unto God Therefore the foure and twenty Elders ascribe glory and honour unto him Revel 4.11 Likewise all creatures in heaven and in earth and under the earth and such as are in the sea and all that are in them are brought in giving glorie and honour to him that sitteth upon the Throne and unto the Lambe for ever and ever Revel 5.13 This is Reason because God onely is of himselfe excellent and glorious If any other persons or things have any excellencie or goodnesse they have it of God for of him Rom. 11.36 through him and to him are all things saith the Apostle to whom bee glory for ever Amen Who so would be further confirmed and would see what use he should make of this Doctrine let him look back into the first Doctrine of the first Petition For ever Here it must be observed that Doct. 5 All divine prerogatives and properties that are in God are everlasting His soveraigntie power and glorie and all his attributes had no beginning and shall have no ending Moses in the Psalme saith From everlasting to everlasting thou art God Psalm 90.2 The Apostle saith To the King eternall immortall c. be honour and glory for ever 1. Tim. 1.17 who also speaking of God in another place saith Who onely hath immortality c. to whom bee honour and power everlasting 1. Tim. 6.16 The nature of God is perfect and absolute without mixture Reason or composition of things contrary or divers so that there cannot be in him any internall cause of corruption and ending Also God is independant and above all other things that there can be no externall cause and therefore no cause that can cause any alteration in him or can put an end to his being therefore God must needs be the same yesterday to day and for ever Is God everlasting in everie Vse 1 one of his properties then let the wicked feare and tremble for the truth of all Gods threatnings in his word is everlasting heaven and earth shall passe but no jot of the truth of his Word shall be unfulfilled Hereby they must assure themselves that the intolerable torments of hell that are appointed for them are everlasting If there might be an end of Gods justice power and glorie there might be an end of torment but so long as God whose breath as a streame of brimstone Isa 30.33 doth kindle hell-fire is everlasting Mark 9. the gnawing worme and scorching fire made to torment every sinner must needs be everlasting Ah how can they endure this everlasting burning Isa 33.14 The thoughts of the eternitie Vse 2 of Gods properties are exceeding joyous and comfortable unto all that have made their peace with God through faith in Christ for his truth his grace and love and his power to save them 1. Thes 4.17 Psal 16.11 is everlasting By this we may assure our selves that after the day of judgement we shall both in body and soule ever be with the Lord in whose presence is fulnesse of joy and pleasures for evermore because he that hath promised and purchased and which hath prepared and reserved an eternall inheritance in the heavens for us 1. Pet. 1.4 ever liveth to fulfill and continue it to us Sith all Gods excellencies are Vse 3 everlasting we must daily and constantly for ever ascribe unto him glory everlasting Amen This is the second part of the Lords Prayer whereby is expressed the right disposition of the minde and heart of a man when he prayeth which is indeed the very life of prayer This Hebrew word Amen remaineth for the most part untranslated in Greeke Latin English and in all other languages It is used either in the beginning or ending of a speech In the beginning of a speech it importeth an earnest asseveration whereunto our saying verily or indeed or in very truth doth answer in this sense it is often used by Christ in the Gospell When it is in the latter end of a speech as here and in divers other places it signifieth two things either a wish of the heart to obtaine what is proposed or else a perswasion of the heart that it shall obtaine that which was proposed Oft times it signifieth both That Amen is a wish and desire of what was before spoken of it appeareth by Benaiah's answer to David when he had appointed Solomon to be ruler over Israel and over Iudah saying Amen which he doth explane by these words The Lord God of my Lord the king say so too 1. King 1.36 That Amen sheweth a perswasion of faith touching the thing before spoken of see Rom. 9.5 where when Paul had said of Christ that he was over all God blessed for ever he addeth Amen that is he was assuredly perswaded that it was so Amen in this place signifieth both the assent and wish of the heart as also assurance of faith and expectation of the petitions before mentioned These different acts of the soule scil a heartie wish and expectation of what is wished are not so different but that they may in one instant be acted at once in the heart and therefore may fitly be expressed in one word so long as the word Amen doth signifie both those acts of the soule As it expresseth the assent and desire of the heart it implieth knowledge truth of heart and fervor in asking As it expresseth faith of the heart it implieth an assured expectation to obtaine