Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	body_n	dishonour_n	sow_v	2,464	5	10.8601	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17051	The vvay to true peace and rest Deliuered at Edinborough in xvi. sermons: on the Lords Supper: Hezechiahs sicknesse: and other select Scriptures. By that reuerend & faithfull preacher of Gods word: Mr. Robert Bruce, for the present, minister of the Word in Scotland.; Sermons upon the sacrament of the Lords Supper	Bruce, Robert, 1554-1631.; Bruce, Robert, 1554-1631. Sermons preached in the Kirk of Edinburgh. aut; I. H., fl. 1617.; Mitchell, S., fl. 1614.	1617 (1617)	STC 3925; ESTC S105939	298,483	380

Iesus to haue the like body and that not for a time but eternally in respect of this determined will I say God may not will the contrary now eyther to abolish this bodie which he hath appointed to be eternall or yet to make it at one time in respect of one thing a body and not a body quantified and not quantified finite and infinite locall and not locall for to will these things which are plaine contrary in themselues he may not no more then it is possible for him to will a lye So it may be seene of all men that we preserue the omnipotency of God and with reuerence from our hearts acknowledge him onely to be onely omnipotent and we desire all men to esteeme them as Calumniatours who abuse the eares of the simple ones to perswade them the contrary of vs. They are not content with this but they say That God may wil a contradiction and make both the parts to be true at one time And to proue this they would bring in the miracles which God works as if they would say Euery miracle includes a contradiction As for example God made a Virgine to beare a Sonne they thinke this worke brings with it a contradiction To beare a Sonne say they is the one part of the contradiction and to be a Virgine is the other part of the contradiction This worke is a miracle but it implieth no contradiction for concerning the holy Virgins conception therein is no contradiction There was a miracle indeede that a virgin should beare a Sonne contrary to the course of nature for to be a virgine yet to haue a child are not contradictory if she haue conceiued broght forth by miracle as did the blessed Virgin But to be a virgine and not a virgine at one time this is the contradiction So Christ his body to be visible and inuisible locall not local at one time is in euery respect the like contradiction and therefore impossible to be true Their other example of Christ his entring in the doores being closed and shut what appearance of contradiction hath it Can they proue that he entred through the doores And if he did then was there an alteration of qualities and that by miracle either in Christ his body or in the doores but no contradiction in nature vnles you know not what a contradiction is Their third and last example of the fire in Nabuchadnezzars Ouen which consumed the ministers but hurt not them that were in the midst of i● appeares to be of no weight by that which hath alreadie bene answered They imagine as appeareth that in euery miracle a contradiction is implyed which is absurd If they can proue that this fire was both hot and cold then they say something to the purpose but that it burnes vp some and hurts not others is no contradiction because by miracle the force therof was repressed So this second ground is sure God may not will that thing w●ich implyeth a contradiction But so it is that the reall presence of the bodie of Christ in the Sacrament implyeth a contradiction for it maketh the bodie of Christ visible and inu●sible compast and not compast at one time therefore God may not will such a thing When they are driuen from this they make their last refuge a peremptorie defence in their owne opinion for they say Christ his bodie is freed from physicall rules for Theologie is not subiect to physicall rules It is a very ill gathered consequence to say that we subiect Theologie to Physicke because that we first according to Theologie which is the law of God and next according to Physicke which is the law of Nature defend the naturall properties of the true and naturall bodie of Christ Iesus Then I grant this that Theologie is not subiect vnto Physicke what of this Ergo Christ his bodie is freed from physicall rules How followeth that I pray you By what law may ye free or can ye free the bodie of Christ By the law of Nature ye cannot for he was made of the seede of Dauid and tooke on him true flesh of the wombe of the Virgine And far lesse by the ●aw of God which is Theologie for ye know that Christ was appointed from all eternitie to take on him our nature and to become true man Indeede it is true that the law of God cannot be subiect to the law of nature for the law of Nature floweth from the law of God as out of the owne spring but it is as true that if ye take Christ his bodie from the law of Nature ye shall free it also from the law of God For I affirme that the Scripture so consents with the law of Nature that if ye denie the one ye shall denie the other and if ye admit the one ye shall admit also the other Therefore if they looke well about them they shall fi●de the beame to be in their owne eye for they peruert both the law of God and the law of Nature by a new inuented naturall knowledge of their owne For wha●soeuer he be that attributes to one and the selfe same bodie naturall and vnnaturall properties which directly fight against themselues I say that man peruerteth both true Theologie and Nature But they to one and the selfe same body of Christ Iesus attribute naturall and vnnaturall properties therefore it is they that peruert both the vse of true Theologie and the order set downe and established in Nature Would you know the reason of my Proposition I say it behoueth as well in Theologie as in Nature of necessity one of the contrarie enunciations to be false But once to make an end with them I will answer their last refuge Thus they reason A glorified bodie is not subiect to naturall rules but Christ his bodie is glorified therefore it is not subiect to naturall rules First of all before we answer directly we must consider wherein standeth the glorification of a bodie and then the answer will be easie The Apostle Paul 1. Cor. 15.42 speaketh after this manner So also saith he is the resurrection of the dead The bodie is sowne in corruption is raised in incorruption It is sowne in dishonour and is raised in glorie It is sowne in weaknesse and is raised in power And a little after This corruption must put on incorruption and this mortalitie must put on immortalitie By this cleare Antithesis Paul plainly describeth the glorification of a bodie for he opposeth these two the vnglorified and the glorified bodie And to the vnglorified bodie he ascribeth corruption ignominie infirmitie carnalitie and mortalitie To the glorified bodie he attributes incorruption glorie pow●r spiritualitie and immortalitie Of this opposition we may gather easily what the resurrection and glorification bringeth to the bodie In a word by them we see that the bodie is onely spoyled of corruption shame infirmitie naturalitie and mortalitie and it becometh onely spoyled of all the infirmities of our

nature that it may be clothed with a more glorious apparell as with incorruption power glorie spiritualiti● and immortalitie We see then that this glorification imports a change indeed but I beleeue no man will be so mad as to thinke this change to be made in the substance for if that were so the old substance behoued to decay and a new should arise but we heare no such thing in this discription And as little is the change made in the quantitie for we find no word either of augmentation or diminution of any substance which behoued to be if it were in the quantitie The most that we can perceiue this mutation consisteth in the qualities by the which the bodie casteth off the old coate of infirmitie and is clothed a new with the coate of glorie for Christ after he did arise he both went and came was seene and touched Of the things before deduced it clea●ely followeth That in respect the glorie of the bodie of Christ hath wrought nothing in his nature and substance and consequently in his naturall dimensions neither yet in any other essentiall propertie that therefore the glorification of his bodie freeth it not from the rules of Nature For so long as that nature of a true bodie remaineth there are no supernaturall gifts whereby it may be glorified were they neuer so high so far as they may be gathered out of the Scriptures that may hurt either the nature or the naturall propertie of it For there is no gift nor qualitie that may hurt nature but that gift that is against nature But the supernaturall gift is neither vnnaturall neither yet against nature therefore it cannot hurt nor impaire nature And my reason is this Those gifts that decore and beautifie nature they cannot hurt nor impaire nature But all supernaturall gifts beautifie and decore nature Therefore they cannot take away either nature or yet the naturall propertie They leaue vs not so but out of this doctrine of Paule concerning the glorification of the bodie they draw an obiection to presse vs withall Paul granteth that a glorified bodie is a spirituall bodie but a spirituall bodie is an inuisible body Therefore a glorified bodie is inuisible and by consequence the bodie of Christ is inuisible Though ●he argument be not formall yet to be short I denie thei● assumption for if there were no more but that word bod●e that word might be an argument that the spirituall bodie is not inuisible But yet to open the matter more clearely according to the meaning of Saint Paul in that place Saint Paul in a word as it were in the 44. verse of that Chapter sheweth the change that shall be in the qualities of the bodie by the resurrection For he saith that our naturall bodies shall become spirituall bodies and then in the next verse immediatly following he expoundeth these two qualities for in the 45. verse That is called a naturall body saith he which is maintained and quickned by a liuing soule onely such as Adams was And againe that is said to be a spirituall bodie which together besides the soule is quickned with a farre more excellent vertue to wit with the Spirit of God which descendeth from Christ the second Adam vnto vs. Then according vnto this ground I answer with Augustine ad Constantium As the naturall bodie is not a soule but a bodie euen so the spirituall bodie is not said to be a soule but a bodie And by consequent it is not inuisible For the further explaining of this head I will giue them onely one knot to loose so end this point Then I reason If therefore Christs body is naturally and really in the Lords Supper because that it is glorified It followeth consequ●ntly that when it was not glorified it could not be really present But it was not glorified when this supper was first instituted Therefore it was not really present in the bread at Christs first Supper If his bodie was not really present in the bread at the first Supper it cannot be naturally present now For whatsoeuer they vse now in the administration of their Supper or of their Masse call it as you will according to their owne confession they vse it according to the ordinance forme and manner that Christ Iesus himselfe vsed in his first Supper For they say plainly in their disputation at Poyssie and in all the rest of their works That Christ Iesus first of all obserued that forme which they vse in their Masse and left it to his Apostles and to their successours that they should do the like And so by their owne words they haue intangled themselues and crucified their Masse what can they answere to this They will not stand dumbe I am sure for maintenance of their religion they must say some thing Thus they say That though the body of Christ which was locally present with the rest of his disciples was not glorified yet the body which he exhibited in the bread was glorified They might as wel haue held their peace and say nothing For marke the words of the text as they are written Luke 22.19 where it is said And he tooke the bread and when he had giuen thankes he brake it and gaue to them saying This is my body which is giuen for you and Saint Paul 1. Cor. 11.24 hath these words Take eate this is my body which is broken for you This relatiue which is relatiue to the body which was exhibited in the bread for according to their owne confession those words are pronounced vpon the bread and directed vnto it But that same body was giuen and broken vnto vs that is to say crucified and broken with anguish and dolors Then I reason after this sort To be crucified and broken with anguish and dolors can no wayes agree and accord with a glorified bodie But the body that Christ exhibited in the bread is said of the Euangelists to be crucified and broken for vs Ergo that body was not glorified Now last of all they are not yet content but say Christ can make the bread his body and therefore his body is really present That Christ can make the bread his body we grant for Christ being God can do whatsoeuer he wil onely let them shew That Christ will make of reall bread his reall flesh and then this controuersie will end Christ indeede makes the bread his body not really but sacramentally For Christ hath not a bodie made of bread his bodie was made once of the pure substance of his blessed Mother Another body then this or oftner made then once hath he ●one wherefore all doctrine that teacheth Christs body to be made of bread is impious and hereticall The Papists doctrine of reall presence teacheth that Christs body in the Sacrament is made of bread by changing the bread into his body through consecration wherefore we may bodly and truly conclude That their doctrine of reall presence is both wicked and hereticall Now to conclude this head

it is that Dauid in his 51 Psalme cryeth out and sayth Against thee against thee onely I haue sinned Now seeing it is he onely that forgiueth sinnes let vs seeke remission at God and no other The last thing that I marke is the cause that moued God to forgiue him his sinnes he saith because he loueth his person and for this loue that he did beare vnto him he neither suffered the bitternesse to remaine in his soule nor his body to see the graue It is confessed by the King that there was nothing in himselfe worthy of this loue Therefore he is not loued for his owne cause of necessity then he must be loued for that mans cause that took away his sinne Now reade ouer the Scriptures what man is that who hath taken away our sinnes taken on him our debt discharged him honestly and honourably of it euen he that is God and man also Christ Iesus and therefore in these same words quietly he acknowledgeth his sins to be remoued for the loue which God did beare to him in Christ Iesus who was in his loynes as yet according to the flesh I say there was no man able to beare and discharge this burden saue this man which is God also able because he was God and as he was able so he discharged this burden in his owne time And Christ is iustly the onely Mediator betwixt God and Man And therefore whom the Lord loueth he loueth in him and to whom the Lord sheweth mercie it is for his cause onelie For why he perfectly satisfied for the whole businesse which may be easily seene in these three points For fi●st he deliuered vs from these sinnes which we call actuall sinnes And how by his perfect satisfaction whereby he satisfied fully in suffering hell in his soule and death in his body and that on the crosse And so freed vs from these actuall sinnes and the punishment thereof So that in this point he is a perfect Mediatour Secondly he deliuered vs from the puddle and rotten roote from the which they proccede For ye see Christ Iesus was conceiued in the wombe of the Virgin and that by the mighty power of his holy Spirit So that our nature in him was fully sanctified by that same power And this perfect purity of our nature in his person couereth our impurity for he was not conceiued in sin and corruption as we are but by the power of the holy Spirit who perfectlie sanctified our nature in him euen in the moment of his conception So he being throughly purged his purity couereth our impurity Now in the third point also he is a perfect Mediatour for he not onely satisfied for our sinnes but he accomplished the whole law for vs yea and more then the law required for the second Table requireth onely that we should loue our neighbour as our selfe But Christ did more then this for none loueth his neighbour so that willingly he will die for him So Christ in dying for vs sheweth that he loueth vs more then the law required And so he not onely accomplished the law for vs but did more then the law required Now this perfect righteousnesse of his cometh in betweene vs and his Father and couereth our rebellion and disobedience or else we could not be free from condemnation in this point also All these to wit perfect puritie perfect satisfaction and perfect righteousnesse are to be found in Christ perfectly And therefore onely mercie and remission of sinne is to be sought for in him and he that hath not Christ to be his intercessor that man shall neuer taste of mercie Now let vs go to the application what manner of intercession can Christ make for that man that blasphemeth his Father It is not possible that the Son can interceede where the Father is blasphemed wilfully and willingly Yea of all iudgements this is a most terrible iudgment where the spirit of blasphemie hath such power that he maketh a man to vtter such voyces against his maker Thus farre concerning these words Now in the next two verses he giueth two reasons wherfore the Lord forgaue him his sins and deliuered him from the death of his bodie and he sheweth in that 18 and 19 verses that the Lord in this worke had his owne entrie and speciall respect to his owne glorie which glorie he saw would be aduanced more by the lengthening of his dayes then otherise by the shortning thereof Secondly that the benefit of his deliuerie would be a matter of praise to al generations to the end of the world For it is said The fathers shal instruct their children and so fathers and children in their extremities they shall runne to God for the like mercie Now for these two ends that God might be praysed of the King in his owne person and of his posteritie and of all the posterities thereafter the Lord bestoweth this benefit vpon the King and giueth him health I take vp the reasons in these two verses the 18. and 19. And the first reason is taken vp in the 18 and beginning of the 19. for there he saith The graue cannot confesse thee death cannot praise thee As if he would say dead men and buried cannot praise thee as we do in these bodies of ours in the land of the liuing liuing in thy Church here Dead men that rest in their graues cannot looke for the accomplishment of thy promises And if I were dead and my bodie in the graue I could not looke for the accomplishment of thy promise in giuing me a sonne It is onely the liuing the liuing that is able to praise thee There he doubleth the word to let you see that they must be endued with a double life that praise the Lord aright They must not onely be endued with the life of the bodie but also they must liue in their soule Now the King saith I being restored to this double life both in body and soule I shall praise thee For none can praise thee worthily as I do this day but they that are aliue as I am This is the first reason Now to examine the words he meaneth not that they who are dead and buried leaue off this exercise onely he meaneth that they who are dead and buried will not praise God in their bodies will not praise him as we do here on earth And therefore we must not thinke that they leaue off this exercise Yea by the contrarie we must beleeue that the soules of the Saints departed are more busie in this exercise then when they were aliue and how prooue I this The nearer the soule is vnto God the greater pl●asure and delight it taketh in him but after it is departed out of this life it is so much the nearer coupled with God Therefore it taketh the greater pleasure and delight in him Now the greater pleasure it taketh in God the greater praise it must giue to him for pleasure cannot come into the heart but it

precious corner Albeit in this point among the rest we haue this petition to seeke at God that howsoeuer it be a stumbling stone vnto them it may remaine a sure foundation ground-stone to vs on the which we being builded as liuely stones may be an holy Temple to our Lord and that the Lord in time would preuent this vtter extermination which the diuell in his rage and members intend Thus farre concerning the particulars by iust proportion betwixt that singular deliuery from Senacherib and our deliuery from Spaine Now what resteth ye see in the 7. verse he is rauished in admiration of the great work and of this great benefit And what doeth he he bursteth forth in the pithy sentence Thou euen thou art terible as if he would say Thou only euen thou art terrible hast not any match or cōpanion For the proudest man in the earth he that is most high in his own conceit is not able to strike any such terror as to dash a man or stupifie his senses This terror is proper to God only it is he only that giueth the heart to men and spoyleth them of this heart when he pleaseth and casteth them into a dead sleepe Therefore this onely is proper to God And wherefore is it that he doubleth the Pronoune Thou thou but to testifie that it is he onely that is terrible He proueth this in the end of the verse how By an interrogation there saying Who is able to stand and abide in his presence if once his anger beginneth neuer so little to kindle Looke to the diuell what became of him from the time he presumed to make himselfe companion to him He was cast downe out of heauen perpetually Looke to Adam from the time he beganne to follow the wit of the diuell and presumed in himselfe he was cast out of Paradise And so there is no creature that can abide in the presence of God of it selfe For how is it possible that we that are stubble can abide in the presence of a consuming fire Is not stubble the mater of fyre euen so we that are conceiued in sinne borne in sinne and are but a masse of sinnes we are no more but as stubble is to the fyre so are we in the presence of God who is a consuming fire except we haur a sconce except we haue Christ Iesus to stand betwixt vs and him And therefore he is appointed to be a mediator and intercessor to stand betwixt vs and God the Father to make our prayers acceptable his merits step in betwixt the Father and vs his iustice couereth our wickednesse his purity couereth our impurity that vnder this couerture the Father may be well satisfied we may stand in his presence be defended from the diuel and all enemies Otherwise there is no creature able to stand in the presence of God What teacheth this vs It letteth vs see the great weaknesse infirmity of the creature in respect of the Creator Is not this a great weaknesse when the blessed Angels although they stand shal stand by grace yet they are not able to behold his countenance but must couer their faces with their wings how much more are other creatures vnable to stand in his presence And yet notwithstanding all this great infirmity which is in vs which are but wormes of the earth sinfull flesh will sometime forget it selfe so that in it owne conceit it will match it selfe with God and in his word despite him and prouoke him to the combat as it were as Iuliā did I haue heard of him that hath prouoked God to combat and it hath come to mine eares this is blasphemy If it be true that man is fallen into the hands of the liuing God And suppose he be delayed because the Lord is long suffering to try his repentance if he abuse the Lords patience that by blasphemies his wrath be nourished and his anger as it were with coales incensed heauy shall his end be Well it is an heauy thing that he is fallen into the hands of such a God Iest not with the maiesty of God whateuer ye do with flesh Indeed it is no new thing for flesh to misse-know it selfe and specially whilest he hath cast them into a reprobate sense and spoyled them not onely of supernaturall light but of naturall also Alas they know not what torments abideth them nor the terrible hell that is prepared for them except God preuent them in his mercy Indeed I wish that God may preuent them who vtter these blasphemies and if it be possible they may be reclaimed that their life may testifie their repentance And now to end this present exercise that I and so many of you as are to communicate may dresse vs to that Table let vs remember that he is onely terrible and seeing he only is terrible because he is onely Lord of body soule onely he hath power to saue and cast away And seeing it is so let vs feare and retyre our selues to him who is able to preserue and keepe both body and soule and sanctifie them throughout and present them blamelesse at that great day of the glorious appearing of Iesus Christ. To whom with the Father and the holy Ghost be all honour praise and glory both now and for euer Amen THE THIRTEENTH SERMON VPON THE 76. PSALME 8 Thou diddest cause thy iudgment to be heard from heauen therefore the earth feared and was still When thou O God arose to iudgement to helpe all the meeke of the earth Selah 10 Surely the rage of man shall turne to thy praise the remnant of the rage shalt thou restraine 11 Vow and performe vnto the Lord your God all ye that be round about him let them bring presents vnto him that ought to be feared 12 He shall cut off the spirit of Princes he is terrible to the Kings of the earth WE deuided welbeloued in Christ Iesus this Psalme in three parts In the first part there was propounded vnto you certaine benefits wherein the Lord sheweth himselfe exceeding mercifull and gracious to his Church The benefits wherein he sheweth himselfe so gracious were two namely The first and chiefe benefit wherein he sheweth himselfe exceeding mercifull to his Church was this that he had reuealed himselfe to her by a familiar and heauenly reuelation For why the Church knoweth not onely that which may be knowne of God by a generall knowledge which is common to the whole world but she knoweth that which may be knowne of God by a speciall knowledge heauenly reuelation and supernaturall light the which supernaturall light and heauenly reuelation maketh vs to be counted the children of the light and of the day Which supernaturall light seuereth vs from the rest of the world who are darknesse and the children of the night supernaturall light is proper to the Church onely so that there is none that can know God rightly but they who haue receiued of this