Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	abundant_a	lord_n	merciful_a	1,635	5	8.8351	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36465	The doctrine of practicall praying together with a learned exposition on the Lords prayer / by George Downam.	Downame, George, d. 1634.; Downame, George, d. 1634. Godly and fruitfull exposition of the Lords prayer.	1656 (1656)	Wing D2060; ESTC R25565	260,703	451

is discovered the hypocrisie of those men who calling upon God as their Father in heaven lift not up their hearts to heaven but let them lie groveling on the earth who imagine God to be like themselves who without reverence speak unto him or use vain babbling who trust not in his power nor acknowledge his presence with them unreverently behaving themselves because they see him not that submit not themselves to his fatherly wisdome nor rest in his mercy and goodnesse Vses in our lives First if our Father be in heaven who also hath begotten us to an heavenly inheritance then we who are the children of God are in this world pilgrimes from God and from our countrey and therefore ought not to mindearthly things but have our conversation in heaven Phil. 3. 19 20. Secondly if God our Father be full of maiesty and power we ought to fear him and to stand in aw Thirdly if omnipotent let us rest confidently under his protection neither let the fear of any danger draw us unto sinne for God is able to deliver us Dan. 17. And on the other side let us fear to sinne for he is able to destroy both body and soul in hell Matth. 10. 28. If God be omnipresent let us behave our selves as in his presence and walk before him in uprightnesse of heart If our heavenly Father be most wise and mercifull let us cast our care upon him in all our necessities depending on him As for those that are mere worldlings terrae filii who neither stand in aw of his majesty nor trust in his power nor wa●…k as in his presence nor depend upon his fatherly goodnesse they cannot but in hypocrisie call God their heavenly Father Now if we joyn these two together of which we have spoken severally That God is our Father and therefore willing to heare us and also in heaven and therefore able to grant our desires there will be no place left to diffidence and distrust seeing God is both willing and able to grant our requests Therefore we ought not to be distrustfully carefull but with confidence and assurance that we shall be heard to make our requests known unto God Phil. 4. 6. seeing as Fulgentius saith Deus multus est ad ignoscendum in hoc multo nihil deest in quo omnipotens misericordia omnipotentia misericors est God is much in forgiving in this much nothing is missing in whom is omnipotent mercy and mercifull omnipotence The consideration of either of these may stirre up a man to pray but if he doubt of either I see not how he can pray in faith The leper Mark 1. 40. being perswaded of Christs power desireth him to make him clean the father of him that was possessed Mark 9. 22. having some good opinion of Christs willingnesse intreated his help for the dispossessing of the unclean spirit But because the one was not assured of his willingnesse the other of his power they make but doubtfull prayers If thou wilt thou canst make me clean If thou canst do any thing help us But we may be assured of both in our heavenly Father and therefore are to be encouraged to pray in faith c. The division of the Petitions HItherto we have spoken of the preface Now we are to proceed unto the petitions Which are in number six but yet in respect of the objects they may be distinguished into two sorts For either they concern more properly and immediately the glory of God without respect of our own profit or else our own good and mediately the glory of God For in the three former we say Thy name Thy kingdome Thy will in the three latter us and our c. Those that concern Gods glory are indeed most profitable for us for with his own glory he joyneth the good and salvation of the elect For if we glorifie the name of God he will glorifie us if we be subjects of the kingdome of grace we shall be inheriters of the kingdome of glory if we do the will of God upon earth we shall enter into the kingdome of heaven But in propounding these petitions we are not to respect our own profit but the glory of God Those which immediately concern our own good must also mediately respect the glory of God whereunto if our good be not referred it is not good Those which immediately concern the glory of God are set down in the first place By which order our Saviour Christ teacheth us to preferre Gods glory before our own good yea if they should come in comparison before our own salvation Exod. 32. 32. because Gods glory is the end and therefore better then those things which are referred thereunto For which cause not onely in order of petitions but also in the measure of our affections the glory of God must be preferred before our own good Ideóque in tribus primis petitionibus oratio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est cùm posteriores conjunctionibus colligantur And therefore in the three first petitions there is no copulative when as the three latter are tied together with conjunction●… In the three first petitions we desire either the glory of God it self as the end or else the means whereby his glory is procured the end in the first petition the means in the other two For then is God glorified when his kingdome is advanced and his will fulfilled This order teacheth us that the main end of all our desires and actions should be the glory of God I. Petition FIrst of the first petition Wherein we are to learn the meaning of the words and then to consider the uses which arise from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallowed be thy name The name of God signifieth both God himself and his attributes which are himself and also that whereby he is named In the former sense the word name is often used to signifie the persons named as Acts 1. 15. and 4. 12. Revel 3. 4. and 11. 13. So the name of God is put for God himself Joel 2. 23. Deut. 28. 58. Hereupon the Hebrews use to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is His name is himself and he is his name And hereunto belong those places in which the name of God signifieth his attributes which are nothing but himself For the justice of God is the just God the wisdome of God is the wise God the mercy of God is the mercifull God c. And these also are the name of God as appeareth Exod. 33. 19. and 34. 5 6 7. For this is the name which he proclaimeth The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and truth c. Secondly the name of God signifieth that whereby God is named whereby he is either renowned or known The name of renown is his glory which is as it were his good name For so in great persons their good name is their glory and renown and therefore they are said in

the Scriptures to be men of name Gen. 6. 4. In this sense the word name is used Gen. 11. 4. That we may get us a name Gen. 12. 2. I will make thy name great Jer. 13. 11. name praise and glory Deut. 26. 19. The name of God therefore signifieth that whereby he is renowned and acknowledged to be glorious that is his glory So Exod. 9. 16. Psal. 8. 1. Again the name of God signifieth that whereby he is known to wit not onely his Titles which more properly are called his name and by which he is known but also the Means whereby he is known The titles are the names of the Godhead of the attributes and of the Persons Of the Godhead as Jehovah Lord God c. Exod. 3. 15. This is my name Exod. 6. 3. Psal. 83. 18. Attributes as Wisdome Mercy Justice Majesty c. Persons as Father Christ Jesus Saviour holy Ghost c. The means whereby God is known are either peculiar to the Church or common unto all Of the first sort are his word and religion therein prescribed The word of God is called his name as Acts 9. 15. to carry my name c. and 21. 13. 1. Tim. 6. 1. with Tit. 2. 5. Rom. 2. 24. Psal. 22. 22. Heb. 2. 12. So is the doctrine of religion and worship of God Mich. 4. 5. We will walk in the name of our God 1. Kings 5. 3 5. to build a house unto the name of God The common means are the works of God The works of Creation Psal. 19. 1. Rom. 1. 19 20. In respect where of he is called the Creatour of heaven and earth As also of Administration as his blessings and judgements In respect where of he is called the Governour and Judge of the world Exod. 34. 7. All these doth the name of God signifie To sanctifie signifieth either to make holy or to acknowledge declare holy In the first sense things are said to be sanctified and in themselves being not holy to be made holy which are set apart to holy uses as the Sabbath the Temple Priests Christians consecrated and set apart to the worship and service of God In which sense the name of God which is most holy Psal. 111. 9. cannot be said to be sanctified 2. To sanctifie is to acknowledge declare holy as wisdome in the like phrase of speech is said to be justified Luke 7. 35. and God to be magnified and glorified And thus the name of God is sanctified either by us or by God himself Num. 20. 12 13. By us I mean our selves and others for whom also we pray when as the name of God is most holy and reverend so we in our hearts acknowledge and that effectually in our tongues professe in our deeds use it as most holy reverend By God himself his name is sanctified when either he manifesteth the glory of his mercy and justice or else freeth it from the pollutions of men especially when men neglect it and removeth the impediments Num. 20. 12 13. First we pray that Gods name may be sanctified of us that is That God would vouchsafe unto us his grace that we may give unto the Lord the honour due unto his name Psal. 29. 2. that as his name is most excellent holy glorious and reverend so his prayse may be unto the ends of the earth Psal. 48. 11. We sanctifie the name of God which is most holy and reverend and glorious Deut. 28. 5●… whenas in our hearts words and deeds we do use it holily and reverently But to speak more especially according to the significations of the name of God The names of God first signifie himself and his attributes which are himself which we desire in this prayer that we may sanctifie in our hearts tongues and lives In our hearts we sanctifie God as Peter exhorteth 1. Epist. 3. 15. when as 1. we do acknowledge and that effectually That there is a God That this God is such an one as he hath revealed himself in his word most wise most just most mercifull infinite in power essence and continuance c. 2. When in our minds we think and conceive nothing of God but that which beseemeth his glorious majestie that is when we alwayes think and conceive of God most holily and reverently In our mouthes 1. When we confesse and acknowledge and professe God and his attributes c. Rom. 10. 10. 2. When we speak of God and his attributes holily and everently In our lives when the knowledge of God and his attributes is effectuall to bring forth in us a conversation answerable thereunto Knowest thou there is a God worship him That he is a Spirit worship him in spirit and truth That he is just fear him That he is mercifull love him That he is omnipresent behave thy self as in his presence That he is omnisufficient repose thy trust in him That he is omniscient and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a s●…archer of the heart approve thine heart to him c. Thus then we desire that the name of God in the first sense may be sanctified by us The uses 1. Concerning prayer THat we may pray fervently we must have a feeling of our want as our ignorance of God here we pray for knowledge of God without which we cannot acknowledge him the vanity of our minds thinking amisse of God Job 1. 5. our irreverent speech of God our not sanctifying of God in our lives a fault incident to the best Num. 20. 12. For who can say that he hath loved and feared God c. as he ought and behaved himself alwayes as in Gods presence 2. Concerning our lives The use concerning our lives That as in our prayers we desire so in our lives we endeavour thus to sanctifie God For if we our selves will not endeavour thus to do it sheweth that we have no true desire hereof but pray in hypocrisie with feigned lips Their hypocrisie therefore here is detected who desiring with their mouth that they may sanctifie God will think that there is no God Psal. 14. 1. will think basely of him Psal. 50. 21. or deny his providence mercy and justice Psal. 10. 11. who use to speak unreverently of God and his attributes to murmure against his justice c. Psal. 78. 19. who live as if there were no God Tit. 1. 16 that say he is a Spirit but desire not to worship him in spirit that he is just and yet desire not to fear him c. II. How Gods name signifying his glory is hallowed by us SEcondly the name of God signifieth his glory Which we do sanctifie whenas we glorifie God in our hearts mouthes and lives And this is the most principall signification of this petition We glorifie him in our hearts 1. When in the affections of our hearts we desire the procuring and advancement of Gods glory above all things as being more dear unto us then our own good 2. When as in the purpose of our hearts we