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
A51834	The blessed estate of them that die in the Lord opened in a sermon at the funerals of Mistres Jane Blackwel, wife of Master Elidad Blackwel, pastor of Andrew Undershaft, London / by Tho. Manton.	Manton, Thomas, 1620-1677.	1656 (1656)	Wing M518; ESTC R30511	23,515	42

your Redeemer when he shall lead us to God in a full troop and goodly company and say Behold I and the little ones which thou hast given me Heb. 2.13 What a blessed sight will that be Then the Angels what welcom will there be between you and them when Christ entered into heaven Psal. 24. they entertained him with applauses and acclamations stand open you doors stand open here is the King of glory the Lord strong and mighty in battail So will they welcom the Saints to heaven with acclamations They delight in the good of men when man was created the morning stars sang together and the sons of God shouted for joy Job 38.7 that is the Angels rejoyced and praised God when Christ came to Redeem man an heavenly hoast fell a praising of God Luke 2.13 14. When man is converted the Scripture tells there is joy in heaven Luke 15.7 So when we come to be glorifyed Christ shall come with troops of them to conduct us into those everlasting Mansions The Saints your acquaintance with whom you prayed suffered familiarly conversed memory is not abolished in heaven but perfected those whom we knew here we shall know aga●n A Minister shall see his Crown and the fru●t of his labours 1 Thes 2.19 you are our crown c. And those that have been relieved by us shall wellcom us into heaven who therefore are said to receive us into everlasting habitations Luke 16 9. Yea we shall know those whom we never saw why else is it made a part of our priviledge to sit down with Abraham and Isaac and Jacob Mat. 8.11 As Adam knew Eve and in the transfiguration Peter knew Moses and Elias dead many hundred yeers before so shall we know one another we shall not go to a strange people where we know no body As men at a Feast are social and familiar one with another we shall be discoursing of Gods wisdom mercy justice in the work of Redemption So did Moses and E●ias with Christ Luke 9.31 of the wonderful Providence of God in conducting us to glory as travellers in their Inn take pleasure to discourse with one another of the dyrtiness and dangers of the way And these Saints are cloathed with Majesty and Glory more lovely objects then ever they were upon earth and there is an innumerable company of them they were rapt for joy when they saw but two Prophets Moses and Elias Mat. 17.4 but heaven is not onely called a Palace but a City a world to come there is a multitude which none can number 3 Whence it is that they who dye in the Lord are sure to be thus blessed 1 From their union with Christ 2 From the Covenant of God with them First From their union with Christ which can never be dissolved death severeth body and soul but not Christ and the soul From this union there result two things Conformity with Christ in every estate and the Communion of the Spirit both which do imply the blessedness of the Saints even after death They that are united with Christ do share with him in every estate in grace here and in glory hereafter as to both they are predestinated to be conformed to the image of Christ Rom. 8.29 And where the Spirit once dwelleth there he dwelleth for ever and therefore from the indwelling of the Spirit of holiness doth the Apostle infer our Resurrection to a glorious estate Rom. 8.11 And that losing nothing which Christ speaketh of Joh. 6.39 I would interpret of his not losing one member or joynt of his mystical body Secondly From the Covenant of God with them Christ proves the Resurrection from Gods being the God of Abraham Isaac and Jacob Mat. 22.32 the Argument stands upon three feet 1 To be a God to any is to be a benefactor for the tenor of the Covenant on Gods part is I will be thy God as on our part you shall be my people 2 That God would be an everlasting benefactor it implyes an eternal communication of grace and glory as Christ proves from Exod. 3.6 that God assumed this Title after their death 3 This Covenant was made with the whole man not onely with the soul but the body and therefore they bore the mark and the sign of it which was Circumcision in their bodies And in Heb. 11.16 the Apostle saith that because God had a heavenly inheritance to bestow upon the Patriarchs therefore he was not ashamed to be called their God implying that if they had no other reward then what they injoyed in the present life God could not with honor such was the slenderness and contemptibleness of their present condition have owned such a glorious Title and Appellation as to be called the God of Abraham What needs further arguing the phrase it self imports what we assert When God promiseth to be a God to any he maketh over his whole self his eternity and infiniteness for their comfort and use and so in effect saith that he wil be an everlasting benefactor to their whole persons in the way of an infinite power Let us now apply all 1 Because this priviledge is exprest with a limitation it informeth us that the wicked are excluded they must expect a quite contrary estate as they that dye in the Lord are in a blessed so all others in a cursed condition It is a sweet close when the body and soul part but God and the soul meet when Conscience shall become our compurgator and bear us witness that we have spent our time well in fearing God and obeying God then may the body and soul take leave of one another with an expectation to meet again in Glory But it is a sad parting when Conscience falls a raving and the body and the soul accuse one another the body accuseth the soul as an ill guide and the soul the body as an unready instrument And at the day of their death which is the time of separation they curse the day of their birth which was the time of the first union between them both when they shall wish that they had been stifled in the womb and had never seen the light rather then to have lived together in such a fashion and to part in such manner Now this many times is the case of wicked men at their death death cometh to them as a double evil as a natural evil striking the body and dissolving the confederacy and union between it and the soul and as a penal evil or the curse of the first Covenant wounding the Conscience and reviving their bondage and fears of a worse judgement to ensue And then though Physitians and Ministers be sent for they may both prove of no value either to prevent the dissolution or to give ease to the Conscience 2 It presseth us to provide for this hour that when we come to dye we may dye in the Lord Get an interest in Christ that you may dye in the Lord as to your estate Security will not hold

away all tears from their eys and there is no more death nor sorrow nor crying neither shall there be any more pain for former things are passed away there is quite another change new dispensations no distraction of business our whole imployment will be to think of God and study God but without weariness satietie or distraction 2 In blessedness there is a confluence of all good necessary to the happiness of the creature our blessedness is full for parts full for the degrees and manner of injoyment and all this continues for ever without fear of losing it our Crown of Glory is a Garland that will never wither it is an eter●●l state of actual delights we are blessed in our bodies blessed in our souls blessed in our company man is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a sociable creature and therefore to his compleat happiness it is necessary that he should not be onely blest in his person but in his company and relations we are brought into the presence of God who is blessedness it self and to the sight and blessed fellowship of his blessed son and into the company of blessed Angels and Saints 1 Let me speak of the happiness of his person and then both of his body and soul 1 For his body it is now a Temple of the Holy-Ghost he cannot leave his mansion and ancient dwelling-place and therefore he raiseth it up and formeth it again into a compleat fashion like Christs glorious body Phil. 3.21 for clarity agility strength incorruption Solomons Temple when it was destroyed the latter house was nothing so glorious as the former men wept when they saw it Ezr 2. but it is not so here it is raised quite another body for the present there is to be seen a beautiful fabrick wherein God hath shown his workmanship every member if it were not so common would be a miracle all is ordered for the service and comeliness of the whole but now it is a vile body subject to diseases fed with meat humbled with wants many times mangled with violence dissolved by death and crumbled to dust in the grave like a dry clod of earth this is the body we carry about us a mass of flesh drest up to be a dish for the worms but this vile body shall rise in another manner like Christs glorious body when the Sun appears the stars vanish their lustre is eclipsed and darkned but the Sun of Righteousness when he appears at the last day doth not obscure but perfect our glory More particularly If you inquire wherein our bodies shall be like Christs glorious body the Apostle will tell us that in another place 1 Cor. 15.40 41 42 43 44. Let me single out three expressions it is raised in incorruption it is raised in glory it is raised a spiritual body 1 It is an incorruptible body now it yields to the decays of nature and is exercised with pains and aches till at length it droppeth down like ripe fruit into the Grave but hereafter it shall be cloathed with immortality wholly impassible what a comfort is this to those that are racked with the Stone or Gout broken with Diseases or withered with age to think that they shall have a body without aches without decays that shall always be in the spring of youth the Trees of Paradise are always green 2 It shall be a glorious body here it is many times deformed at least beauty like a flower is lost in sickness daver'd or withered with age defaced by several accidents but then we shall be glorious like to Christs body the naked body of man was so beautiful in innocency that the beasts of the field admired it and thereupon did homage to Adam but we shall not be conformed to the first Adam but the second Christ in the Mount when he was transfigured they could not indure the shining of his garments it astonished the Disciples Mat. 17. His Garments could not vail nor their eys indure those strong emissions of the beams of glory Paul could not indure the light that shined to him when Christ appeared to him from heaven Act. 9. but was utterly confounded and struck blinde by this you may guess a little at the glory of the body when it is likened to Christs glorious body Moses by conversing with God forty days the complexion of his face was altered so that they were glad to put a vail upon it In this low estate in which we are we must make use of these hints 3 A spiritual body either for agility we shall not be clogged as now we shall be caught up in the air to meet the Lord or rather a spiritual body because more disposed for spiritual uses for the injoyments and the imployments of Grace Here it is a natural body an unready instrument for the soul we are not in a capacity to bear the new wine of glory but there we are made more capacious and stronger vessels to contain all that God will give out The Disciples fainted at Christs transfiguration Mat. 17.6 we cannot receive such large diffusions and overflowings of glory as we shall then have every strong affection and raised thought doth overset us and cause extasie and ravishment but there it is otherwise God maketh out himself to us in a greater latitude and we are more able to bear it 2 For the blessedness of the soul which is the heaven of heaven our happiness is called the inheritance of the Saints in light Col. 1.12 for which we must be prepared it is not for them that know no other heaven but to eat drink and sleep and wallow in filthy and gross pleasures It is an inheritance in light and for Saints that know how to value intellectual and spiritual delights Wherein you will say lyes the happiness of the soul in knowledge or love Ans. Divines are divided certainly in both our happiness consists in the love of God and knowledge of God from whence results union with God and fruition of God it is hard to say which is to be preferred to know God or love God in one place the Scripture tells us this is life eternal to know the onely true God Joh. 17. so that it seems to be the heaven of heaven to have the understanding satisfyed with the knowledge of God Psal. 17.15 When I awake I shall be satisfyed with thine image and likeness On the otherside 1 Joh. 4.16 he that dwells in love dwells in God and God in him the imbrace of the soul is by love the possession of God is by acts of love one saith it may be not modestly enough libentius sine aspectu te diligerem quam te videndo non amarem That he had rather not see God then not love him here in the world the hatred of God is worse then ignorance of him and therefore it should seem love should have the pre-eminence but we need not make a faction between the Graces by knowing we come to