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	glorious_a	resurrection_n	2,384	5	9.2419	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01025	Four sermons which doe manifest the true sence of the 1. Epistle to Timothie 6. Chaper 13. 14. 15. [and] 16. verses of that chapter. Preached by the reverend divine Mr. Iohn Forbes late preacher to the Companie of Merchant-Adventurers in Delft. Published by S.O.	Forbes, John, 1568?-1634.	1635 (1635)	STC 11129; ESTC S114866	51,274	78

God that they have their immortality and therfore the objection takes not away this truth that God is onely immortall Again observe this that although the Lord give immortality to my soule and unto Angells yet neither man nor Angell can give immortality to anie creature in the World God onely is able to doe this therefore hee onely hath immortality because hee onely hath it of himself and because hee onely is able to give it to others therfore must hee needs continue to be immortall that hath the onely keeping of it himself and dispences the same to others at his pleasure so that in this point God is onely happy for man may begett children but we cannot make them immortall onely the Lord must doe this nay we cannot make ourselvs immortall doe we what we can reade Psalm 43. and you may see the spirit of God taxeth the miserable vanity of men that thinke their names great on earth and yet he saith no man can redeeme his brother from death all must goe to the grave the rich dye aswell as the poore and yet vain man he will call his Lands by his own name and all is but in vain so that this is proved that God is onely blessed We know that the divell did speake true to God concerning Iob when the Lord said unto him Hast thou not considered my servent Iob who is a righteous mā that doth no evill but good what saith the devill to God skin for skin and all that a man hath will a man give for his life Wheras the hand of God being stretched forth against Iob in his children in his estate yet it could not make Iob to blaspheme God but the devill thought that if God would stretch out his hand upon his own person that it would make him to blaspheme God a man will part with anie thing so as he may have his life for what is riches unto a man if he cannot injoy them without life there is no conceite of happines let men therefore learn this that their life and the continuance of their life the eternity of their life is in the hands of God alone and since it is so that he onely can give eternall life why then should I for the pleasure of anie man in the world offend this God and make him to be mine enimie can anie Prince in the world give me eternall life but he onely why then should I for the pleasure of anie man offend him in whom my life stands unlesse I care not what become of mee whether I be cast away into hell or whether I have eternall life If I desire life let me then make conscience not to greive this good God since he onelie can give life and he onely can take it away this is still but one part of his felicity and of our felicity in him if we obey him he hath promised to give eternall life unto us and they that remember not this promise that God hath promised to them that feare him certainlye that man cannott walk as a Christian To come then to speake of the 2. pointe of the felicity of God which is thus sett downe be dwelleth in that light which no man can attain unto I will consider two things in these words first that he dwells in the light secondly he declares what manner of light this is it is such a light as no man can approach unto The first shewes the infinite glory of God in that the very place of his habitation is light it self and such a light as the sunne cannot give it is a light surpassing all created light yea this light coms from God himself 1 Iohn God is light if anie man say he hath fellowship with God and walk in darknes he is a lyer for God is light and they which have fellowshich with God walk in the light and therefore those that are called of God they are called the children of light and God is said to call us out of darknes into his marvellous light that is God calls us from death to life so hee doth call us from darknes to light and this is the second part of our felicity for in this we must be like God in whom is no darknes for when God shall translate our vile bodies unto his glorious light then shall the light of the sunne be inferiour to this bright shining light of this mortall flesh what glorious creatures shall we be in that daye when this our mortall flesh shall not onely bee made immortall but our bodies shal be raysed in glory as the Apostle saith they are sowen in weaknes but they shal be raysed in glory glorious bodies even like unto the sonne of God who is now at the right hand of his father so that whatsoever is in mans body that makes it defective it shall then be taken away and the glorie of God himself shall be put upon our bodies in that day so this is the first thing to be considered of us that God dwells in the light What use should we make of this it should teach us where to lay the blame if we see not God for in the dark we can see nothing but in the light we can see anie thing now if thou canst not see God it is not because God is in darknes for God dwells in the light something therefore must be the reason why thou canst not see him and the reasons are one of these two First if thou seest not God at all the reason is this because thou art a child of darknes and the light of life was never putt into thy soule therfore the wicked are said to be of them which know not God and what wonder is it they doe not know him since they were never called out of darknes to the light of God the want of this calling out of darknes is the reason why they cannot see nor know this God as for example if a man be in a dark dungeon or prison that hath no windowes in it to shew light he cannot see such a man in such a place cannot see the sunne for untill he be taken out of that darke place he cannot see anie thing so untill men be taken out of that beastly blindnes wherin he is conceived and born he cannot see God But the second thing will bring us to a non plus in this point for suppose I be called out of darknes what will that help mee what the better am I for this calling if I cannot approach to this light this is the second thing that we are to mark in the felicity of God that besides his dwelling in the light he dwelleth in such a glorious light as is unspeakable which no man can approach unto which shews the unspeakable glory of the Majesty of God But then it may be objected what availes this light of God since we cannott approach unto it To understand this more clearely the words following make this doubt greater where he saith

for us that are Pastours to teach us what God requires at our hands who witnessed a good confession saieth the Apostle a better confession can none make nay this daunts the hearts of feeble minded Pastours they not dareing to shew forth their faithfullnesse to Christ and this is the maine point both in the confession of Christ the Prince of Pastours and of all that shall succeed him to avouch the Lord Iesus Christ to be King for the world is content of any thing else that wee can say of Christ they will allowe of his propheticall or priestly office but for him to rule and raigne that they will not indure they will not have him to be king It was no offence to Cesar that Christ was called a Prophet or a Priest by office but to call him selfe a King that brought him to his death Cesar cold not endure it so now a daies Kings and Princes will be content to have Christ called by any name that can be given him besides this but you must not say hee is a King the King of his Church every Magestrate now will be King himselfe of the Churche therefore the Papists call the Pope the King of the Church and those likewise that have shakē off the Popes authority yet themselves will be Lords in Gods house and if Pastours will stand to maintaine that there is no other king in the Church but Christ alone there is nothing vnder heaven which will more endanger his life then this and yet this is the confession wee must stand vnto vnder the paine of loosing eternall life and this is that which Christ lost his life for and for this wee must be willing to lay downe our lives rather then to suffer any to be the King of Saints but Christ alone and therefore it is that the Apostle calls this a good confession But a man may aske me why this is called a good confession more then to have confessed Christ to be the onely high Priest and Prophet of his Church I answere that both these acknowledgments are good for we must not acknowledge any more high Priests to reconcile us to God but Christ alone and hee is the onely Prophet of his Church whose voice must onely be heard but why is this acknowledgment of him to be king called to be a good confession above the rest Certainly there is great reason for this and it is not without cause that in the scriptures of God this title is given to him more then any other titles all the kings of Israell were but tipes of him Salomon was but a shadow of him therefore the scriptures tell us that when the Iewes shall be gathered together they shall submit to David their king meaning Christ The reason of it is because in the Kingly office stands the crowne of his glory I say it againe that the crowne of his glorie stands in his Kingly office how ●o because God hath not given to any in heaven or earth by which a man can besaved but by the name of Iesus onely Now which is more the Apostle writing to the Ephesians in his first Chapter speaking of the mightie power of God that raised him up from the dead and set him at his owne right hand in the heavenly places far above all principallities and powers and might and dominion and every name that is named not onely in this world but in the world to come and hath put all things vnder his feet and gave him to be head over all things in the Church So the Apostle concludes the greatnesse of the sonne of God by this that God hath made him to be the head of the Church who is the fullnesse of him that filleth all things so that this exaltation of Christ to glorie and the dignitie which Christ is exalted vnto above all men or angells this is the cheife glory and honour of the sonne of God wee shall speake somewhat more of this hereafter how that all the other offices of Christ they are but servile Christ doth abase himselfe to be the Prophet of his Church and hee was not ashamed to take vpon him to teach the law of God to the people with his owne mouth neither was hee ashamed to take upon him to be our Priest to offer to God for sinnes of the world in all these hee was abased and suffered himselfe in a manner to be spoiled of his honour and glorie but when hee comes to his Kingdome which hee sheweth by his resurrection and when hee hath prevailed against his enimies and had subdued sinne and Sathan then hee stands triumphing in heaven and there sits at the right-hand of God and herein stands his dignitie and it is a wonderfull thing that the world considers it not those which were the former offices to be Prophet or Priest in his Church stands in the abasing and humiliation of the sonne of God but in his kingly office stands his exaltation this is his dignity and Royall prerogative hee that medleth with it medleth with the cheifest dignitie of Christ Furthermore as the former 2. offices of Christ are but servile functions so the third by vertue of his exaltation makes the other 2. both effectuall both his word as Prophet or of his sufferings as a Priest depends vpon his Royall power for except hee have power over all things hee were not able to keepe us in his feare nor present us into the favour of God nor make it effectuall to salvation for Sathan and sinne and the world would prevaile against us but Christ by his power is stronger then all so as neither man nor angell can make frustrate that which hee hath done for his Church therefore hee is said to be declared to be the sonne of God by the resurrection from the dead who was ever able to loose the sorrowes of death but hee which is stronger then death Christ therefore by death destroyed death and him that had the power of death the divell and for this cause Christ saieth speaking of the vertue of his exaltation to wit his Blessing when to his owne hee saieth every one that thirsteth should come vnto him and hee would give them the waters of life this hee spake of the spirit because Christ was not yet glorifyed for vntill hee was set in his Kingdome hee could not dispence his spirit to his disciples as afterwards hee did therefore when hee was to depart from his Disciples hee gave them commandement that they should not depart from Ierusalem till hee had indued them with vertue from above the world must be subdued to Christ and therefore hee could not dispence that measure of the spirit till after his ascension then did hee send the Holy ghost downe vpon them and indued them with all vertues necessary to speake all languages constantly to preach the gospell notwithstanding the opposition of men so this was verified likewise in the prophesie of Micha concerning the powring forth of