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	see_v	weight_n	2,658	5	9.2701	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B08852	Mount Sion, or, The priviledge and practice of the saints opened and applied by that faithful dispenser of the mysteries of Christ, Walter Cradock.	Cradock, Walter, 1606?-1659.	1673 (1673)	Wing C6763A; ESTC R174372	123,568	246

when I have killed him and burned him to raise him up again and therefore I will go and sacrifice him and thence it is that the Holy Ghost saith that God raised him from the dead Beloved there is nothing that seems to be more without reason then faith and in faith there is nothing seems to be more without reason then for a man to go and kill his Son his only Son and yet he reasoned it is said And so in Romans 4. He looked not upon flesh and bloud but reasoned from the promise so shall thy seed be What was that God called him out in a clear night and shewed him the stars in the firmament and said so shall thy seed be and he reasoned and staggered not but looked upon God as one that was able to bring it to pass and therefore it is said in hope above hope he believed What shall I speake of Moses You have it in that Chapter they say old men are twice Children but Moses being forty yeares old refused to be called the Son of Pharaohs daughter some might think what a madness this was the text gives the reason he reasoned or he Esteemed the reproach of Christ greater riches then the treasures in Egypt that is he reasoned thus here I am in great honour I may be called the Son of the Kings Daughter and here I have hunting and hawking and riches c. and yonder are the poore people of God making brick and there they have burthens laid upon them every day and are sighing and groaning and making spirituall prayers and saith he the blessing of God is there and these riches are but for a time and there are the riches that are abiding and blessed and therefore saith the text He chose rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season Thus you see in these instances that Faith goes all upon reason upon spiritual reason 2. And so for doing for obedience as it refers to doing I will give you that one place that I had even now 2 Cor. 5. 14. saith the Apostle We thus judge or we thus reason that if one died for all then were all dead And further this is another Conclusion He died for all that they which live should not henceforth live to themselves but to him which died for them and rose again There is no act of obedience that a Saint under the Gospel doth but it proceeds from Gospel Spiritual reason Christ died God reveals this in the Scripture to me and he seals this to my soul that he died for me when I was the veriest enemy in the world why then there is all the reason in the world he dying for me that I should live to him and serve him all the dayes of my life he redeemed me and paid a ransome for me there is all the reason in the world that I should live to him you must not think that the people of God take so much pains to deny themselves and to be carried on in such hard and rough wayes but that they are carried on in a way of spiritual reasoning 3. And then for suffering which is another part of a Christians life you shall reade in Rom. 8. 18. If we be children then heirs heirs of God and joynt-heirs with Christ if so be that we suffer with him that we may be also glorified together For I reckon that the sufferings of this present time are not worthy of the glory that shall be revealed in us Reckon or I reckon for it is the same word in the Greek that is he did put the two sums together as one learned Expositor saith he put all the sufferings on the one side as light things as short things and the Priviledges of the Saints on the other that we are sons and heirs and coheirs with Christ and that if we suffer with him we shall be glorified with him and so after all his reasoning he saw it was better to under go sufferings with Jesus Christ considering the gain and the loss putting them both together in the Ballance and therefore he resolved to suffer any thing that God should lay on him So if we compare this place with 2 Cor. 4. 16. For this cause saith the Apostle we faint not but though our outward man perish yet the inward man is renewed day by day for our light afflictions which are but for a moment work for us a far more exceeding and eternal weight of glory We have abundance of afflictions as it is known to you Corinthians as he saith before We are afflicted on every side there was a great deal of affliction and yet notwithstanding he did not faint he was able to go on and suffer Why so Not phantastically or rashly as many a carnal man may do for it is not so with a Saint he will choose dishonour when he may have honour but it is upon good reason I will tell you why because though the outward man perish yet the inward man is renewed day by day and therefore saith he our light afflictions which are but for a moment they work to us an exceeding eternal weight of glory As if he had said the afflictions which are now on me however you may conceive them to be great yet in the Scales of spiritual reason I see they are but light and little in comparison of what the wicked shall suffer and what I have deserved and it is but for a moment it is but for a time and it doth work an exceeding excessive weight of glory and therefore I have all the reason in the world to suffer afflictions for if the outward man suffer the inward man gets by it and if it be light there is a weight of glory and if it be for a moment there is an eternal weight of glory And saith he We do not look at things that are seen for they are temporal but at things that are not seen which are eternal We look at things in a spiritual way and thus saith he I bless God I do not faint And thus we have opened the Lesson to you that they that walk according to the flesh are led by carnal reasons and they that walk according to the Spirit are ruled by spiritual reasons Now before I come to prove the Doctrine unto you to make way for it because in my apprehension it is a spiritual thing as I shall shew you hereafter There is nothing that I know in this blessed Book that may help you in a clearer way to discover your estates to you in a spiritual way for such as the man is such is his minde and such as his actions are such is his minde and we may better understand the acts then the minde and we may better understand both then the man And therefore that you may understand this I will lay down three things before-hand before I come to prove the Doctrine or to apply it The first is this

waiting for the Adoption to wit the redemption of our body The meaning is there is no man knows what that glory is that is to be revealed nor no man what it is to look for it and expect it The word in the Original is as one saith as a woman looks for deliverance when her pains are on her Oh! she would fain be delivered or as a man in Prison that looks for his Friend out of a window he puts out his head and looks but he cannot get out though he fain would Such an earnest hope and expectation and desire there is in the Saints that walk according to the Spirit to see Jesus Christ come and to enjoy that glory that is to be revealed There are many more expressions there that are the fruits of it as the spirit of supplication ver 26. and there is also a triumphing over all our spiritual enemies ver 31. What shall we say 〈…〉 God be with us who can be against us c And then there is an absolute dependance upon God for all things He that spared not his own Son but delivered him up for us all how shall he not with him give us all things And then there is also a patient suffering of all afflictions saith the Apostle ver 18. I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed And then there is lastly an absolute eternal union with Jesus Christ in respect of his love I am perswaded that neither death nor life nor angels nor principalities nor any thing shall ever be able to separate us from the love of God which is in Christ Jesus our Lord. These are the expressions of the fruits of the Spirit of God in the Soul when men walk according to the Spirit when they walk according to grace Take a man that walks according to the flesh or according to the law you shall finde none of these kinde of things in his soul So much concerning that Use Vse 3. In the next place as this Doctrine is a Touchstone whereby you may try and judge of mens persons so hereby also you may try your services and actions I say this is a rule whereby you may come to know what your services are what worth is in them For as they onely are Saints who walk according to the Spirit let the world judge how they will and those that walk carnally according to the flesh according to the law are not Saints so I say those actions or services of ours that proceed from the spirit of God they are only pleasing to God and those that proceed from the flesh from Old Adam they are not pleasing to him Now I say by this we may try our services and actions as well as our persons for there is the same reason for both in all my actions all that I expect from them is that they be pleasing to God that is the end of all that we do for they cannot justifie us that is done already or if it be not they cannot do it but all is to be pleasing to God Now then the main Rule by which I am to judge of my actions it is this not to judge of them according as they are plausible to men or according as they have affection or enlargement in them as we call it but we are to judge of our actions chiefly if not principally by the principle that they flow from if it be the weakest and meanest action if it be the least sigh or prayer if it proceed from the New Adam the Lord Jesus it is sweet and pleasing to God it is an acceptable sacrifice But if it be the most glorious thing in the world if it proceed from Old Adam not only from sinful Adam but from naturall Adam as he is called the naturall man 1 Cor. 15. I say that that riseth from natural wisdome and invention and understanding and memory c it is but flesh and whatsoever is born of flesh is flesh and as we say Pepper is Pepper that is it is dear so flesh is flesh that is it is a filthy abominable thing to God as it is in this Chapter They that walk according to the flesh cannot please God So that that is born of the flesh that service that ariseth from the flesh that is done from the flesh cannot please God Quest But you will say Cannot the actions that proceed from the principles of natural Adam be pleasing to God Every man knows that of corrupt Adam cannot but cannot that of natural Adam As a man may pray meerly by a naturall wit and bravely to please man and to please himself and he may Preach by a natural wit and do other Exercises and do them finely cannot they be pleasing to God Answ No this is a certain rule that there is nothing that comes from flesh from a principle of Old Adam whether it be naturally good or evil there is nothing whether from pure Adam or from corrupt Adam that is pleasing to God The reason is this Because as it is Gen. 3. 5. that when Adam sinned against God you know his punishment was that he should die he was not to eat or touch the forbidden fruit lest he should die Now when Adam eat of that fruit you know the Curse came upon him and in reference to this you shall finde those phrases in this Epistle Whosoever walks according to the flesh shall die whosoever walks as Old Adam is in the state of the old Curse He shall die and O miserable man who shall deliver me from this body of death He calls it a body of death alluding to the main Curse of Old Adam which was that he should die Now when the Lord said that Adam should die for sin conceive not that the meaning is onely that he should die personally that his person now should be subject to the wrath of God to damnation of soul and body for ever in Hell that is not the onely meaning of it it is true he fell under that but the meaning is this also that whole Adam Adam as thou art a publick person thou shalt die that whereas I made and appointed thee to be the Spring and Foundation of all Mankinde and every man in the world is to have thy Image on him and I have filled thee with righteousness and wisdome and good things that may tend much to thy happiness and thy posterity that thou mayest derive a principle to them to be like thee in good and to be pleasing to me But when Adam sinned now saith God thou shalt die I made thee a happy Creature and put abundance of excellencies in thee for thy self and thy posterity as a publick person but now thou hast sinned and extinguished all that good Now I will blast them all thy wisdome and thy righteousness thy soul and thy body thy very being Adam shall die Thy person as thou art a private man and as