Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	door_n	gate_n	lift_v	2,757	5	9.7173	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51292	Discourses on several texts of Scripture by Henry More.	More, Henry, 1614-1687.; Worthington, John, 1618-1671.	1692 (1692)	Wing M2649; ESTC R27512	212,373	520

open the door I will come in to him and will sup with him and he with me Rev. 3. 20. See how friendly and familiarly they are entertained by Christ as if they feasted one another at a mutual Collation I will delight my self by the possession and actuation of the Humane Nature by my Holy Spirit and they shall be delighted and transported by the comfortable and enravishing influence of my Divine Nature when they shall be filled with all the fulness of God Of such infinite consequence is it to attain to that Body which is the proper House of God or his Holy Temple that when he knocks and calls we may yield obedience to that voice in the Psalmist who prophesies of this Mystery Lift up your heads O ye gates and be ye lifted up ye everlasting doors that the King of Glory may come in that the Lord of Hosts with all his glorious retinue may fill his own House For he is not there alone as it appear'd by that voice heard in the Temple of the Iews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by his residence in us replenisheth us with all Heavenly Graces We are strengthened with all might according to the glorious power of this Lord of Hosts unto all patience and long-suffering with joyfulness as the Apostle speaks And that is most eminently verify'd to us which occurs in S. Iohn Greater is he that is in you than he that is in the world And as for being rooted in Love as S. Paul speaks in another place this glorious Lord of Hosts is also the God of Love For God is Love and he that abideth in Love abideth in God and God in him as touching Holy and Divine things This Heavenly Love has his abode in this AEthereal Tabernacle And as for Truth and Knowledge as S. Iohn witnesses where is it to be seen or heard but in this Lucid Temple of God While we are out of this condition we know but in part or rather quite miss the mark by the giddiness and distortedness of an unpurify'd mind we hear and understand but faintly and unsetledly like Thunder afar off but in this Holy Temple we do as it were distinctly from his own mouth receive the Living Oracles of God And briefly as for Truth this is that state wherein all Figures and Shadows do fly away This is that grand Mystery reserved more especially for these last approaching Ages and witnessed by a great Voice out of Heaven Behold the Tabernacle of God is with men Apoc. 21. 3. These are some few strictures or faint obscure strokes of the admirable and ineffable Happy Condition of the Travellers through the Valley of Baca when once they have arrived to their Journeys end and appear before the God of Gods in Sion DISCOURSE III. MAT. vi 22 23. The light of the Body is the Eye if therefore thine Eye be single thy whole Body shall be full of light But if thine Eye be evil thy whole Body shall be full of darkness If therefore the light that is in thee be darkness how great is that darkness THE Text seems to be a Syllogistical Parable The Argument is contained in those first words The light of the Body is the Eye From whence is this double Inference That if the Eye be single the whole Body is full of light But if the Eye be evil the whole Body is full of darkness with this Porisma or Corollary annexed to the latter Inference If therefore the light that is in thee be darkness how great is that darkness That is It is wonderfully and unspeakably great The force of the Argument for the inferring the Conclusions is so conspicuous that it is altogether needless to say any thing toward the further clearing it And therefore we will only take notice of the Truths in several manifestly comprized in the Text. 1. The First whereof is That the Eye is the light of the Body 2. The Second That a Single Eye makes the whole Body full of light 3. The Third That an Evil Eye makes the whole Body full of darkness 4. The Fourth and Last That if the Eye it self be dark the Body is left in most wretched and miserable darkness such as the presence of no Light no not of the Sun it self can chase away Non radii solis nec lucida tela Diei Discutient These are the external Truths of the letter of the Parable But hitherto we do but lambere vitreum vas sed pultem non attingimus We must know therefore that every part of this Parable is but the Protasis of a Similitude and that all the skill will be to find out the true Apodosis in every particular And if our Judgment fail us not in the first we shall not easily mistake in the following parts of the Parable Wherein I mean in the First if we make out this Analogy viz. That as the Eye is to the Body so the Vnderstanding is to the Soul it would be neither inept in it self nor unsupported by very great Authorities Aristotle sayes expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which may embolden us to make the Soul the Homologous term to the Body Which Galen does expresly as Grotius cites him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to this purpose several other Philosophers speak and not without truth though not so precisely accommodate to our purpose This Apodosis would be over-dry and Philosophical and such as will not reach that Diviner meaning of our Saviour This Analogy was obvious enough to the Natural man I mean the comparing the Intellectual or Rational faculty of the Soul with the Sight or Visive faculty in the Eye of the Body But having regard to our Saviours Discourse in this place it is plain he intends not so much that which the Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Homologous term to that of the Eye as what S. Paul stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not meer notion or perception but implies with it a savour and relish of what is perceived Get thee behind me Satan said Christ to Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou savourest not the things that be of God And the Apostle expresly mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In brief therefore respecting the scope of our Saviour as we shall see more clearly anon the Analogy must run thus 1. What the Eye is for enlightning the Body that is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this relish savour sense or sapience in this peculiar sense for the illuminating the Soul that is this being so or so minded or affected And this is the first Analogy hinted in this Parable 2. The 2d is That as the Single Eye enlightens thoroughly the Body so Single-mindedness does thoroughly illuminate the Soul And this is that great and important Arcanum of Life that this Parable affords us That that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle speaks of 2 Cor. 1. 12. that godly simplicity and sincerity is the Eye