Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	eternal_a	exceed_a	weight_n	6,870	5	9.1543	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67827	A sermon preached before His Majesty at White-Hall, 29 Decemb. 1678 by Edward Young ...	Young, Edward, 1641 or 2-1705.	1679 (1679)	Wing Y66; ESTC R34112	12,763	35

my self into the hands of those that will betray me I must not revenge Injuries because I must be revenged of my Passion which does me more injury than any other can I must love my Enemies because it is a worse Enemy that provokes me to hate them and yet though I must love my Enemies I must not love my Self for in my Enemies I alwayes see something good they bear the Image of God which Christ died to redeem but in my Self meaning by my Self my Sensual Part there is nothing but the Image of the Evil One which Christ died to destroy Now I say from this Knowledge of our Selves and the Corruption of our Nature it appears that Humiliation and Poverty of Spirit and Voluntary Restraints and Inflictions such as the Gospel calls Taking up of the Cross are necessary Parts of Christian Duty though they never came into the Catalogue of Heathen Vertues The Second Notice we have from the Gospel is the Knowledg of the World that it is but a Passage and not a Place of Abode for as our Souls were made of no part of the World so 't is in vain to look for their proper Satisfactions in it Indeed if the World were our Home and our All as both Heathens and Iews did generally believe it there were no reason but that we should take up with the pleasures of the Place If we could conclude as Solomon sometimes does Eccles. 2. That This is our Portion and that no Man may come back to see what shall be after him We might infer with him too That There is nothing better for a Man than to eat and to drink and to rejoyce in his labour But the Consideration That God is our Portion and That we are but Strangers and Pilgrims here is a forcible Argument to restrain our Affections Now we know that we are designed for a happier Countrey we ought not to look upon this as a Place of Enjoyment but rather of Exercise and Discipline The love of this World must now needs be enmity with God because to place our Affections here is to vilifie that better Provision which he has made for us The Working our selves into Fortunes by indirect Arts is no longer Self-Interest the rescuing of our selves from damage by unlawful Methods is no longer Self-preservation Our Soul is chiefly our Self and who would engage that for a pitiful share in the World which our Saviour tells us is more worth than the whole From this Knowledge of the World it likewise appears That Heavenly-mindedness and Contempt of the World and Chusing rather to die than to commit a Moral Evil are the necessary Offices of a Christian though a Iew might have been excused if he had lookt upon them as Indiscretions The Third Notice it brings us Is the Knowledge of the full and perfect Will of God contained in the Commands of the Gospel and the Sum of what they require of us in short amounts to this viz. A Sincere Iustice an Universal Charity a Checking of our Passions and Regulating our Enjoyments an Habitual Reverence of God and a Constant Application for his Grace a Striving and Running and earnestly Contending towards Perfection to the measure of the Stature of the Fulness of Christ. Now these are the Notices we have from the Gospel and by these our Understandings are sufficiently inform'd We can no more pretend Want of Light for the Rule is clear and admits of no Doubtings as likewise it is exact and admits of no Prevarications We must see in the next place how the Second Excuse i. e. Want of Motives is voided by the Gospel and this is done by the greatness of its Sanction that is by the greatness of the Punishments and Rewards that are there proposed And now In the First Place If Fear have any power to deter us from Sin what can we hear more important than this viz. That the Wrath of God is revealed from Heaven against all Ungodliness and Unrighteousness And that this Wrath of God will finally express it self in Burnings Darkness Anguish Confusion such a State of Complicated Horror that our very Fears which usually exceed in the Representation of all other Evils cannot reach the extremity of this And what Man then in his Wits can believe that he ought to fear any thing but This and Him that can inflict it Mount Ebal had its threats at the Giving of the Law but they were only Temporal Evils and the last of those Evils which is Death Now these were but a poor Restraint to an Eager Passion Death when it is a Mischief for it is not always one is a Mischief that the meanest Passion we have will contemn and as for all the Mischiefs that attend Life since they can be of no long Duration but must end with the Subject there can be no vast difference betwixt them and the Pleasure for which a Man would chuse to bear them If a Iew would prefer the Enjoyment of a Wanton Midianite in the Wilderness before his Share in Canaan if he would chufe to indulge himself in the Methods of his present Passion rather than see his Milk and Honey flow or his Vine and Fig-tree flourish yet both his Choice and his Hazard being Temporary I speak to the Letter of the Revelation I say his Choice and his Hazard being both Temporary they bare proportion to each other But when the Hazard comes to be Infinite when the Curses of Ebal appear to be but the beginning of Sorrows and Death but a passage to an endless Train of Severer Evils in what proportion then stands the pleasures of Sin And how wild is the Appetite that will not check at such a Gulf In the Second Place If Hope have any influence to incite us to our Duty what can we hear more inviting than this viz. A Kingdom of Heaven an Inheritance a Sonship there nay a likeness to the only Begotten Son for when he appears says St. Iohn we shall be like him A state where there is no Want no Pain no Tears but an exceeding and eternal weight of Glory of Pleasure of Ioy and to leave our Hopes in an Exstasy such as neither Eye hath seen nor Ear heard nor can it enter into the Heart of Man to conceive When the Master of the Vineyard Mat. 20. went into the Market-place and reproacht some he met there with this Question Why stand ye here all the day idle They made him answer Because no man hath hired us and the Answer was taken for a reasonable Excuse Had we never heard of these Evangelical Promises we might have had as fair a Pretence to be idle but after this Revelation that our Wages are by Gods grace Eternal Life what Apology then for not working He that hath these Hopes and purifies not himself he that hath these Invitations and prepares not himself like the Man found at the Marriage Feast without a Wedding Garment he must be dumb he can have no