Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	earth_n	glory_n	great_a	2,131	5	2.9800	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54945	A discourse of prayer wherein this great duty is stated, so as to oppose some principles and practices of Papists and fanaticks; as they are contrary to the publick forms of the Church of England, established by her ecclesiastical canons, and confirmed by acts of Parliament. By Thomas Pittis, D.D. one of His Majesties chaplains in ordinary. Wherefore, that way and profession in religion, which gives the best directions for it, (viz. prayer) with the most effectual motives to it, and most aboundeth in its observance, hath therein the advantage of all others. Dr. Owen in his preface to his late discourse of the work of the Holy SPirit in prayer, &c.	Pittis, Thomas, 1636-1687.	1683 (1683)	Wing P2314; ESTC R220541	149,431	404

workmanship of his hands and therefore he has a right of being petitioned in that method himself has appointed especially when he has been so favourable to us who are sinful dust and ashes that without his protection should be scattered by the wind and blown away with every storm And we must easily if we are not too obstinate be excited to exercise due affection with devout intention and an awful though brisk fervency in our minds if we reflect upon the dangers we are liable to when we are not guarded by the Divine Providence the wants and necessities of our own frail and weak beings the continual dependence we have upon our Maker who is the great preserver of men and the love and favour which he demonstrates to those who reverently adore him and call upon his name I shall therefore draw the conclusion of this particular by giving some reasons of the former assertion That God alone is to be the object of our prayers when we pretend to make religious addresses CHAP. IV. THe reasons why God alone is to be the object of our prayers are 1. Because that supream veneration which we demonstrate by our solemn and most intense devotion in prayer can be due to none but to him who has all possible perfection which none except the Supream God is endowed with For if there were any perfection or excellency seated in another independent of himself God would then be finite in his excellencies something being supposed of perfection to be inherent in another which is not in himself But all creatures are dependent and limited and could not be creatures if they were not so therefore whatever rayes of glory or perfection shine upon and adorn other beings to make them beautiful in their own kind are emitted from that glorious Sun which produces all things and rules them by his power Hence came that solemn acknowledgement of pious David before all the Congregation Thine O Lord is the greatness and the power and the glory and the victory and the majesty for all that is in the heaven and the earth is thine Thine is the Kingdom O Lord and thou art exalted as head above all Both riches and honour come of thee and thou reignest over all and in thine hand is power and might and in thine hand is to make great and to give strength unto all 1 Chron. chap. 29. v. 11 12. This also is most devoutly acknowledged in that great and solemn Fast of the Jews Nehem. 9.6 Thou even thou art Lord alone thou hast made heaven the heaven of heavens with all their host the earth and all things therein the seas and all that is therein and thou preservest them all and the host of heaven worshippeth thee And therefore who shall not fear thee O Lord say the seven Angels and glorifie thy name For thou only art holy because all Nations shall come and worship before thee for thy judgements are made manifest Rev. 15.4 The creation of all things gives God the soveraignty over all and from his dominion is infer'd his providence and his providence is an argument of our prayer and invocation as an honour due to him from mankind by reason of his own self-existent sufficiency and our dependence upon his eternal Being Because amongst the Gods there was none like him nor are any works like unto his Therefore sayes David all Nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy name Psal 86.8 9. So that the foundation of mens worship being excellency and greatness and this being originally and independently in God and in him alone it follows that all honour and glory are due to him and none to others but for his sake and by his command and particularly that our divine acknowledgements such as are pretended in our prayers he alone is capable of and consequently must be the object of our devotions Secondly I argue the truth of this from the first notions men have of religion this having its prime relation unto God by this we enter into covenant with him and oblige our selves to be subject to him according to duty incumbent upon mankind by the Laws of their creation For whether the name be derived à relegendo or religando according to the opinion of Isidore or S. Austin it must still be referr'd to God Or if we had rather accept of Tully's definition that it is virtus quae superiori cuidam naturae cultum ceremoniamque affert a vertue that brings worship and ceremony to a certain superiour nature this superiour nature determined by cuidam is but one even the supream and most excellent being Now prayer being an eminent act of religion it follows that it is due to God only I know religion and prayer too are terms of an equivocal significancy and therefore capable of having many distinctions framed concerning them to evade arguments rather than answer them when they endeavour to confine Gods worship to himself when I treat therefore of religion here though in a larger sense it includes other things I intend only those proper acts of duty and worship due to the supream Being flowing from the nature and reason of mankind which our own obligations prompt us to or imposed on us by God himself which he has declared in Sacred Writ in general or particular injunctions and by the inferences that reason may most directly and justly draw from it And when I speak of prayer I suppose it to be a branch of this religion and a solemn part of divine worship Now whatever else besides God himself shares in this detracts from the honour due to him and joyns the Altar of God with Idols For whatsoever else we admit to partake in such religious worship so as to become an object of our prayers becomes a copartner with God himself and the Universe consisting of God and creatures what ever else we regiously invocate must be some of the work of the Almighties hands and then we give his glory to another and his praise to them that are not gods consequently we dispose the Creators honour to his own creatures and detract from the Architect to exalt his building An affront that he will never suffer who is a Jealous God though it be given to the most worthy creature because he has declared against and forbidden it but never signified the lawfulness of it either by his publick command or permission unless because he has suffered Idols till the worshippers sins were ripe for vengeance men will from thence conclude that he approved it And dare bold men make Idols to themselves which God so constantly forbids and hates Or take others into partnership with him when he has declared himself to be the great Jehovah such a Lord as besides him there is none other But further that God is only to be worshipped in religion seems a proposition so firmly rivetted in the natures of men that though many have mistaken their God yet few would