Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	affliction_n	exceed_a	weight_n	5,514	5	9.2940	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29110	The eye of faith, looking at eterntty [sic] being the sum and substance of a sermon, preached in the Cathedral Church of York, the sixth Sunday after Trinity, July the second, 1665 / by Christopher Bradley ...	Bradley, Christopher, d. 1678.	1666 (1666)	Wing B4124; ESTC R20241	13,160	32

Imprimatur Edm. Diggle S. T. P. Reverendissimo in Christo Patri ac Domino Domino Richardo Achiepiscopo Ebor. à Sacris Domesticis Datum Episcopa-Thorpae Octob. 17 1665. THE Eye of Faith Looking at Eternity Being the Sum and Substance of a SERMON Preached in the Cathedral Church of YORK the sixth Sunday after Trinity July the second 1665. By Christopher Bradley Master of Arts of Peter-House in Cambridge and now Rector of Thornton in Pickering-Lyth Augustinus de Trin. Fides licet ad aeternitatem perducat temporalis tamen est eum ad aeternitatem ventum fuerit e●ssatura Seneca Epist In omnibus rebus aeternitatem propone 1 Pet. 1.9 Receiving the end of your faith even the salvation of your Souls YORK Printed by Stephen Bulkley and are to be sold by Francis Mawbarne 1666. To the honourable Sir William Strickland Knight and Baronet his first Patron Eternal Happinesse Much Honoored Sir IT hath pleased God since I presented my last Book unto you to take out of this Life my immediate Patron Sir William Cholmley your Nephew to whom that Book was principally Dedicated And through Gods goodness your self being my only surviving Patron I am not only obliged in Duty but in a manner necessitated to reflect upon your worthy Self I desire ever thankfully to remember and acknowledge your Goodness and Kindness to me from my first coming to live neer you and I must ingeniously confess that it was no little encouragement to me in the study of Divinity that you were pleased to be the first Patron that opened a Door for my initiating and entrance into the Ministery I need not make a Recapitulation of those Christian Vertues which are conspicuous in your sober and Religious Conversation nor of those gracious abilities wherewith God hath been pleased to endue you being well known to as many as know you I hate both Flattery and Ingratitude As for this small Piece which I now make bold to Dedicate to you having a disposition for the satisfaction of some Learned and worthy Friends to copy a draught of it I thought I might with one Labour do a publick good and give them their private contentment and insinuate my thankfulness to your self Be pleased to afford this small Present your favourable Aspect and Patronage the Subject is Grave and Ponderous and of great concernment to all true Christians who desire Eternal Happiness as for my manner of handling it I leave to the Censure of Gods Church and People Thus praying for your Temporal and Eternal welfare I commit you and yours to the grace of God in Christ Jesus and rest Your Honours to love and serve you in the Lord. Christopher Bradley To the Right Worshipful Doctor John Neile Arch-Deacon of Cleaveland and the Worshipful Christopher Hildiard Esquire Grace and Peace Mu●h endeared S●●s AS this Sermon was preached at the desire and in the Course of the first of you and is now penned and presented to your reading and perusal at the desire of the second of you who was an Auditor amongst divers other persons of Learning and Quality that I may satisfie some judicious friends and gratifie your selves I now present it unto your kind Acceptance and Approbation The Subject is Eternity which is the end we should all look at it is panis quotidianus a Doctrine for every day in season all the Year long never out of season be pleased to accept this poor Service of mine as a token of that thank-fulness I owe unto you for your continued Favour towards me if my poor Endeavours may be useful to the Church and People of God I have my end Deo Gloria mihi venia I hope you will pardon my Defects in the manner of handling so weighty a Subject and that you will remember what you read 1 Kings 5.15 that at the building of Solomons Temple there was room as well for Burden-bearers as for other more curious Artificers and Exod. 25.4 5. at the first making of the Tabernacle not only the Bringers of Blew-silk and Purple and Scarl●t but even the poorest sort which brought Goats-Hair and Rams-Skins were accepted Thus praying that we all may so pass through things Temporal that we finally lose not the things Eternal I commit you to Gods gratious protection and rest Your Worships to be commanded in the Lord Christopher Bradley A Sermon Preached in York-Minster the second day of July 1665. 2 Cor. 4.17.18 For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal OF these two Verses which I have read unto you the first is the Context the second is the Text. I shall climb no higher for the coherence and connexion of the Text then the Context wherein is laid down an antidote or sovereign Remedy of the Church and People of God against the afflictions of this present Life And therefore to clear a passage to the Text I shall a little open the Context though the words in both verses seem to be plain and easie yet if we look into the Original we shall find something that is not obvious to every eye I shall therefore briefly descant upon the plain-song by way of a Paraphrastical exposition and that according to the Origin●l 〈…〉 ●●●o 〈…〉 n●●●r 〈◊〉 Waters are sweetest and safest that are drunk from the fountain In the Context we may observe two Parts 1. A Bitter Pill Affliction 2. A sweet Cordial of Comfort and that is Glory 2. We may observe the Qualifications of this Pill by which it is alleviated and mitigated 1. It is light affliction 2. It is but for a moment 3. We may observe the operation of this Pill Affliction works Glory light Affliction a weight of Glory light Affliction for a moment an eternal weight of Glory Unto which the Apostle makes an Hyperbolical addition a far wore exceeding and eternal weight of Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affliction the Greek word is a Metaphor taken from crowdding or pressing in a multitude or throu●g of People and it is any trouble or pressure that befalls the Soul Body or Estate which God is pleased to inflict upon his Church or any Member of it and that for three causes especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 1. is for Correction of sin past The 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for Prevention of sin to come The 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for the Probation or Tryal of our Faith and other Graces that as Stars shine brightest in the darkest night so the Graces of Gods People shine brightest in the darkest night of Affliction 2. Light Affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original it is lightness of Affliction that is very light but this is to be understood Comparatively for

Affliction in it self is often heavy and no chastening for the present seemeth to be joyous but grievous Heb. 12. ●● yet in these respects it is light affliction 1. In regard of the demerit of sin which deserves the heavy wrath of God to all eternity 2. In regard of the shortness of it it is but for a moment 3. In regard of the operation of it it worketh an eternal weight of Glory the consideration of which made the Apostle say Rom. 8.18 I reckon that the sufferings of this present time are not worthy to be compared with the Glory which shall be revealed in us 4. In regard of that Patience and Support Levius fit patientia quicquid c●r●●g●re es● n●s●s which God is pleased to give his People under their afflictions and in his good time a happy issue and deliverance out of them ● This affliction is but for a moment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very little time and presently past as the Greek word imports so that though our affliction be long in it self yet it is but for a moment compared to eternal sufferings seeing there is no proportion between the longest time and eternity The third thing to be opened is the Operation of it though Affliction be bitter yet here is the comfort of it ●●●is da● medus anabil●tatem it worketh Glory The end gives amability and sweetness unto the means we take a bitter Potion willingly for healths sake it worketh Glory Glory is the excellency or eminency of any thing resulting and arising from its Perfection Glory in the Greek signifies that high opinion or estimation of anothers Worth or Excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For example Glory in God is the Excellency of his Divine nature and Attributes above the Creatures Glory in the Creatures is the Excellency God puts upon them so that to glorifie God is not to make him more glorious than he is for God is infinite in all Perfection not capable of addition or diminution To glorifie God is to give him the praise of his Glory according to that of the Psalmist Ps 50. ult Who so offereth Praise glorifieth me so that to glorifie God is to divulge and publish abroad to others what eminent Attributes and what transcendent excellencies there are in God Gloriosum dicere to glorifie God is to declare him to be Glorious to glorifie the Creature is to make him glorious Gloriosum ●●cere But why is it called a weight of Glory The Apostle as Interpreters agree alludes to the Hebrew word which signifies both weight and glory Glory is a grave and weighty thing whom we honour are of great weight with us and highly esteemed in our minds and Glory as it were loads the beholder with admiration and this is also amplified by being an eternal weight of Glory As for the Apostles addition a far more exceeding weight of Glory I shall not trouble you with the various expositions of Interpreters they are very Rhetorical and sublime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle heaps one Hyperbole upon another so that neither Cicero nor Demosthenes had ever so elegant a strain of Rhetorick And therefore I shall acquiesce in the judgment of a learned Doctor of our Church who tells us that no words devised by the best wit and uttered by the most eloquent tongue of man are able to express that surpassing weight of Glory and well may it be so when both the Prophet Esa 61.4 1 Cor. ● 9 and Apostle tell us that Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him But for whom will Affliction thus work even for such as by the eye of Faith look at eternity for such as consider the redundancy of retribution and compare present things with future things as Oecumenius well observes And so you see the connexion of the Text with the Context while we look not c. Now for the opening and applying of the words because method is the Mother of memory I shall propound this method unto your Christian consideration 1. Explication 2. Observation 3. Application 1. I shall give you a brief Exposition of the words and that according to the Original The parts of the Text are two 1. An intimation of a Duty 2. The Reasons to enforce that Duty 1. Of the Duty While we look not c In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we not looking the participle signifying the continuation of the Action that is we look not with a transient eye a glance and away but with a constant steddy eye that is we must make it our main business to look at Eternity the Greek word contains in it an elegant Metaphor taken from one that shoots at a Mark to teach us that things of a spiritual and eternal nature must be the mark and scope at which we do collime and aim 2. Observe the eye with which we look else that will seem a Paradox which indeed i● a Divine Truth how can we look at the things which are not seen this is to be understood not of a natural or carnal eye but of the spiritual eye of Faith else there will be a disproportion between the faculty and the object And that this Exposition is true the Apostle testifies in that Definition or rather Description of Faith Heb. 11.1 Now Faith is the substance of things hoped for the evidence of things not seen and in the 27. verse of that Chapter Moses is said by Faith to have seen him who is invisible Now to illustrate this a little the natural eye is like the sight of the Owl she cannot look upon the Sun Excellen● s●● sibil● struis s●●sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2.14 the weakness is in the faculty of sight so the natural man or as it is in the Greek the Animal man for he is a meer Animal in spiritual things receiveth not the things of the spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned But the spiritual eye is like the sight of an Eagle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she is said to be sun-proof looking intently upon the Sun without being dazled and by that property makes proof of her young ones so Believers by the eye of Faith can look upon the Sun of Righteousness Jesus Christ Mal. 4.2 and at spiritual and eternal things And so I come to the second part of the Text the Reasons to enforce the Duty and they are two 1. The things that are seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are temporall the Greek word signifies for a season a very little time The second Reason is but the things which are not seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are eternal the Greek word signifies that which is alwaies in existence in being and the Hebrew word gned being added to