Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	cloud_n	lord_n	tabernacle_n	2,365	5	10.9748	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96877	A relgious treatise upon Simeons song or, instructions advertising how to live holily, and dye happily. / Composed at first for the use of the truly pious Sir Robert Harley, knight of the honourable order of the Bath but since published by Timothy Woodroffe, B.D. Pastor to the church at Kingsland, in Herefordshire.	Woodroffe, Timothy, 1593 or 4-1677.; Rowe, John, 1626-1677.	1658 (1658)	Wing W3472A; Thomason E2119_1; ESTC R210138	91,617	274

and doubt no more from paines and dolours to perfect ease from miserable comforters to the God of all Consolations Job 16.2 Rom. 15.5 2 Cor. 7.5 Heb. 2.14 Heb. 12.23.24 from troubles without from fears within from sin death and him that had the power of death to eternall heavenly joyes to the great assembly to the lambs redeemed ones to perfect holiness and endless happinesse and to Jesus Christ himself to be partaker with him of heavens glory yea of that very glory which himself had with the Father before the world was Joh. 17.5 and to be possessed of that very glory which the humanity of Christ hath at this present time at the right hand of God Simeons eye of faith was poring to look through the dark cloud of his infirmities upon this dazling glory and so doth beg his freedome to be discharged of his earthly Tabernacle according to the word of his Lord. now I shall endeavour to summ up all and to mould the proposition of this ensuing Treatise in one most certain conclusion Doct. Such may upon just cause desire to dye who have seen the Lords salvation as Simeon did here Many have unjustly desired to dye upon unjust considerations as Cato Cleombrotus Lucretia and others quia Spiritus latenter jusserat lib. 1. cap. 21. but they may alone upon just grounds desire to dye who have an eye within the vaile and an eare to hear the spirit bid them now be willing to dye Those sacred Virgins who in the sack of Rome chose to prevent the barbarous heathen prostituting their bodies to uncleannesse by a volunta-murthering of themselvs had no warrant at all nor ought they under any pretence have fled unto so desperate a prevention this but by the way They alone who have had a gracious aspect upon the Lord can bee rightly willing to dye they who have so looked into the promise that they are assured God will shew them their Lord first believingly and then beatifically do also look upon death which was wont to be so formidable as very much changed for now death is no longer a destroyer but a deliverer no longer a punishment or a curse but a blessing yea death to a bliever is one legacy in that rich Inventory of the Epistle to the Corinthians 1 Cor. 3.30 all things be yours death is yours While death was in the Devills power death was an enemy but Christ hath made it a friend and a blessing a bridge to passe over from the vail of tears into the Kingdome of glory As Haman provided for Mordicai so death intended a curse and mischief but accidentally it proves a blessing and to be desired Indeed to men without God and Christ out of Covenant and without the word of promise death is of all terribles the most terrible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a most rigid executioner of divine wrath and vengeance but to the Godly so 't is a servant of the Lords and our servant to unlock Heaven gate and to admit the precious souls of Christs redeemed ones into Christs bosome such do quietly send away their souls to heaven whereas the ungoldly man or woman who is an unbeliever his soul is taken from him Luk. 12. Job 27.8 and as Job speakes will they nill they they would fain live longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they must not they cannot so inexorable is death to them but every Simeon is willing to resign when his Lord shall please he dyes not because he must dye but because he willingly subscribes to the Lords fiat This Conclusion is confirmed by manifold witnesses To me to live is Christ 1 Phil. 21. to dye is gain But Paul was here in a great straight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 23. having strong arguments on both sides to desire life and to desire death therefore saith I am in a straight between two having a desire to depart and to be with Christ which is far better Nevertheless to abide in the flesh is more needfull for you that your rejoycing may be more abundant in Jesus Christ for me Another testimony of this truth proposed is in St. Paul's second epistle to the Corinthians 2 Cor. 5.1 For in this we groane earnestly desiring to be cloathed upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with our house which is from Heaven For we that are in this Tabernacle do groan being burthened not for that we would be uncloathed v. 4. but cloathed upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that mortality might be swallowed up of life Now he that hath wrought us for the self-same thing is God v. 5. who also hath given us the earnest of the spirit so goes on Therefore we are alwayes confident v. 6. knowing that whilst we are at home in the body we are absent from the Lord For we walk by faith not by sight we are confident I say and willing rather to be absent from the body u. 7. and to be present with the Lord. Quest But whence all this Q. Answ From the Apostles hope A. and expectation he had of Heaven that mortality might be swallowed up of life according to the testimony and earnest of the spirit of God that after this life he shall be cloathed upon with life and glory that then he shall be with the Lord Thus much his faith had shewed him And thus much for the confirmation We cannot see Christ in his coessentiality with the Father and with the Holy Ghost Such a sight of God here below would be inconsistent with a mortall and sublunar beeing and would swallow up the Creature man as the Schoolmen do affirm But here against doth Gregory object What may we not se who see the Lord 's Christ Especially seeing him God-man as Simeon here did no longer in the type but the truth it self qui videant videntem omnia quid non videant Greg. sol lib. 4 cap 33. St. Augustin doth well answere this and the like objections saying we can see no more of God and of Christ then God shall please to manifest unto us or then Christ shall please to reveale unto us as he did to Moses when God did put him in a clift of the Rock Exod. 33.22.23 what breaking forth of his glory the Lord shal please to discover unto us finite creatures those we may see Visione intelligibili videntar ea quae sunt à nobis intelligibilia Aug. But the Father goes on further we may see much of God with our intellect I meane of such things as are intelligible and thus many things of God and Christ do fall within our capacity and as we are able to bear them thus visions be some darker some more lightsome some persons have more day and some more night yet at the best our sight here is but obscure as the old man's sight through his spectacles I say some Saints have cleerer visions as Ezechiel to whom