Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	face_n	moses_n	shine_v	2,681	5	9.0852	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15434	Thesaurus ecclesiæ: that is, the treasure of the church consisting of the perpetuall intercession and most holy praier of Christ, set forth in the 17. chapter of the Gospel by S. Iohn: which in this treatise is plainly interpreted, with necessarie doctrines enlarged, and fit applications enforced.	Willet, Andrew, 1562-1621.	1604 (1604)	STC 25704; ESTC S102754	86,296	210

in the sweate of his browes ●or they shall then rest from all their labours Reuel 14. 13. There shall be no calamitie no oppression sorrow or griefe Isa 60. 18. Violence shall be no more heard in the land Reuel 21. 4. Neither sorrow neither crying neither paine shall be any more There shall be no mortalitie or mutabilitie death or sicknesse Reuel 21. 8. there shall be no more death Thus we reade of Lazarus that being in Abrahams bosome that is in the place of euerlasting rest refreshing whether his saith being the child of faithfull Abrahā brought him Lazarus was there comforted from all the paines sorrowes which he before in his life endured Lake 16. 25. Againe Mat. 17. 2. we haue an excellent representation of the blessed estate of the Saints after this life there our Sauior was transfigured in the presence of his Apostles and his face did shine as the Sunne Moses also and Elias talked with him who were now deliuered from this vale of miserie and were entred into glorie for if Moses face did so shine when he was yet mortall that the Isaelites were not able to behold him 2. Cor. 3. 7. how much more glorious was he now This celestiall place is that mountaine of mirth and hill of incense spoken of in the Canticles 4. 5. and Mons aromatum the mountaine of spices Cantic 8. 14. This is indeed that land of Canaan that sloweth with milke and honie this is our fathers house where is bread inough where with the lost child now returned we shall haue the best robes giuen vs and rings put vpō our singers Luke 15. 22. This is the hauen and rest where the soules of the righteous after the tempests and stormes of the sea of this world do happily arriue as it is said in the Psalme He bringeth them to the hauen where they would be Psal. 107. 30. The reasons why God prouideth for his eternall life out of the Scripture are these first from Gods iustice 2. Thess. 1. 6. it is a iust thing with God to recompence tribulation to those that trouble you and to you that are troubled rest Secondly from Gods honour Mat. 22. 32. he is not the God of the dead but of the liuing seeing then that God is God of the faithful departed they therefore are aliue vnto him for it were not for the liuing Gods honour to be the God of the dead Thirdly from the state and condition of the faithfull which were of all other most miserable if in this life onely we haue hope 1. Corint 15. 19. Fourthly from the priuiledge of our profession we are the holy temples of God which shall not be destroyed 1. Cor. 3. 17. Wherefore first we reproue the vaine opiniō of the heathen who were grossely deceiued concerning the state of the soule after this life The Epicures beleeued no immortalitie nor yet any being of the soule after death Of like opiniō were the Sadduces among the Iewes and the Atheists among vs. The Pithagoreans did thinke that the soules did passe out of one bodie into another yea into the bodies of bruite beastes such as they were like vnto in condition of life and manners The Platonists did hold the immortalitie of the soule but not of the bodie The Peripatetickes and Poets imagined the soules of good men to become starres None of them beleeued aright concerning the immortalitie both of soule and body and of eternall life with God This knowledge we haue from the scriptures and God reuealed these things to vs by his spirit 1. Corin. 2. 10. that both our bodies and soules shall be made inheritors of life through Christ as the Apostle sheweth We shall be eaught vp with him in the clouds to meete the Lord in the aire 1. Thess. 4. 17. B●rnard doth very well describe the happy state both of our bodies and soules in the kingdome of God agreeable to this doctrin of Paul first for the soule he saith whereas there are three faculties thereof rationalis concupiscibilis irascibilis the reasonable part the election or will the affection Implebit Deus rationale nostrum luce sapientiae implebit concupiscibile nostrum fonte iustitiae implebit irascibile nostrū summa pace tranquillitate He will replenish our reason with the light of wisedome and knowledge our electiue facultie with iustice that it shall desire nothing but what is to be desired our wrathfull and boyling affection with peace and tranquilitie Concerning the bodie whereas it consisteth of foure elements Habebit terra nostra immortalitem Our earthly part shal haue immortality Habebit aqueum nostrum impassibilitatem Our watrie part sh●l be without passion Habebit aereum leuitatem Our airie part shall haue agilitie or lightnesse Habebit igneum nostrum perfectam pul●hri●udinem Our fiery part shall haue most perfect beautie or glory Secondly the dulnesse of our affections is here to be quickned and our desire to be inflamed toward the attaining of this happie estate we should be still groueling vpon the earth but eleuate our hearts to heauen and to haue our conuersation in heauen from whence we looke for our Sauiour Phil. 3. 20. It is recorded by the heathen that one Cleombrotus reading Plato his booke of the immortality of the soule was so rauished with the desire thereof that presently ●e cast himselfe into the sea like master like scholer like teaching like following But it may be a shame to vs that hauing so pure doctrine reuealed concerning true eternitie which they but dreamed of are not touched with an earnest desire thereof as S. Paul was who desired to be dissolued to be with Christ Phil. 1. 23. Wherefore the assurance and hope of euerlasting life ought to be the chiefe scope of all our studies the drift of our desires the marke to aime at the race to run at the prise to striue for the hauen to saile vnto the pearle to be purchased the inheritance to be desired the country to be trauelled vnto this is that wherein we ought chiefly to reioyce that our names are written in heauen Luke 10. 20. thy riches honour strength beautie wisedome wife children ease prosperitie are not to be ioyed in in comparison of this blessed estate the which if we earnestly desire now we shall vndoubtedly possesse then through Iesus Christ to whom be praise for euer That they know thee to be the onely very God Our Sauiour saith not to know thee only to be very God for if the father only were God then the Sonne and the holy Ghost should be excluded but the Father is that onely God and so is the sonne and the holy Ghost they all three are but only one very God as where the Apostle calleth Iesus Christ the onely Lord Iude 4. neither the Father nor the holy Ghost are excluded for they are all the onely Lord though they be deuided in person yet the vnity and essence of the diuine nature and power is not deuided

kind louing mercifull and bountifull that nothing can fall our amisse to Gods children they need not feare temptation tribulation trouble all shall fall out for the best Christ will haue it so Againe so forcible is the mediation of Christ that whatsoeuer we shall aske the father in his name he will giue it vs Iohn 16. 23. No man hath any such assurance in his suites and requests which he maketh vnto men wherefore we ought most chearefully to resort to the throne of grace where our faithfull petitions are neuer reiected and cast forth Hierome well saith Peto vt accipiam cum accepero rursus peto auarius sum ad accipienda beneficia Dei nec ille deficit in dando nec ego satior in accipiendo quanto plus bibero tanto plus sitio I aske to receiue and whē I haue receiued I ask again I am couetous to receiue Gods blessings he faileth not in giuing and I am not filled with receiuing the more I drinke the more I thirst That they which thou hast giuen me be with me where I am This is a great priuiledge that our blessed sauior hath appointed vs to no other place then where he himselfe is 1. Thus S. Paul saith We shall meet the Lord in the aire and so shall be euer with him 1. Thess. 4. 17. 2. The Lord said to the conuert vpon the crosse This da● shalt thou be with me in Paradise S. Paul assureth himselfe that when he should be dissolued he should be with Christ. Phil. 1. 23. 3. Like as it is a great honour if the master should set his seruant at his own table so our Sauiour saith to his Apostles that they should eate and drinke at his table in his kingdome Luke 12. 29. Like as Iehu took Iehonadab vp into the chariot with him 2. King 10. 15. the like honor Christ vouchsafeth vnto his Saints 4. Our Sauiour giueth this reason they had contiued with him in his temptations Luke 22. 28. And againe he saith Where I am there be my Ministers also Iohn 12. 26. They which haue bene partakers of the afflictions of Christ shall also be made partners in his glorie 5. If we desire then to dwel with Christ in the kingdome of heauen he must dwel with vs in earth if to be receiued into his euerlasting habitation then we must now prepare for him the habitation of our hearts How can they then be assured to enioy Christs presence in heauen that delight not to heare him present now who by their corrupt communication and prophane behauior do grieue the spirit of God and chase away Christ from them Ambrose saith wel Proiectus est Adā è Paradiso nō immerito ipse enim se prius absconderat à facie Dei Adā was cast out of Paradise and not without cause for first he had hid himselfe from Gods face so they which behold not Gods face nor enioy the presence of his spirit here cannot haue the presence of his glorie in heauen That they may behold my glorie which thou hast giuen me they shall not onely be beholders but partakers also of that great glorie 1. So the Apostle saith We all behold as in a mirrour with open face the glorie of the Lord and are changed into the same image from glorie to glorie 2. Cor. 3. 18. This glory seene here as in a glasse shall be seene there with open face and so seene as that we shall be changed and transformed into it 2 Thus Moses and Elias appeared in glory in mount Tabor where our Sauiour was also transfigured Luke 9. 31. So Stephen beholding the glorie of God and Iesus standing at the right hand of God himselfe also was partaker of that glorie being yet vpon the earth his face was as the face of an Angell Act. 6. 15. 3. Like as Hezekiah to gratifie the king of Babels messenger who was sent to congratulate with him for his recouerie did shew him in kindnesse all the treasure of his house though this were a simple part of Hezekiah and done without warrant But yet like as men exalted to honour and wealth do delight to shew to their friends their happie estate so our Sauior Christ desireth that his Church shold behold his great glory Like as the church saith in the Canticles I will leade thee into my mothers house I will cause thee to drinke spiced wine Cant. 8. 2. so our blessed sauior will bring vs into his fathers house and shew vs of his best things 4. For this glorie which Christ hath receiued as our Mediator he hath to this end receiued it to bestow it vpō his church Iohn 17. 22. The glorie that thou gauest me I haue giuen them Christ hath not merited or purchased any thing to himselfe by his great glorie but whatsoeuer he wrought for vs as our Mediator the whole gaine and benefite thereof redoundeth to vs. 5. But as we hope to behold the glorie of Christ in heauen with open face so must we now see him by faith as the Apostle saith We walke by faith not by sight 2. Cor. 5. 7. then we shall walke by sight not by faith wherefore whosoeuer now seeth not Christ by faith shal not then inioy his sight and presence in glorie We must as Moses discerne the land of promise a far off before we can enter into it They therfore that want the vision of the soule in this life cannot haue the full contemplatiō of Christs glorie afterward Certaine it is that Christ will reueale himselfe to all his children before they go hence as he was seene and embraced of Simeon before his departure Origene saith wel Vt naturalis quidam attractus quibusdam inest vt magneti ad ferrum bitumini ad ignem sic fidei ad diuinā virtutē as some things haue a natural property to draw vnto them as the lode-stone to draw iron brimstone to draw fire so faith hath attractiue force to draw diuine vertue Faith then will draw vs to heauen hope pitcheth her anker there and will in good time draw vs thither For thou louedst me before the foundation of the world Our Sauiour speaketh of that glorie which the Lord decreed to giue vnto him before the beginning of the world whereby we do learne that as Christ the head was predestinate vnto glorie so also his members were set apart vnto life in the euerlasting decree of God 1. The Apostle saith that Christ was determined or predestinate the sonne of God as some translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 4. Saint Peter sayth to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowne or ordained Augustine therupon doth inferre that Christ was Praeclarissimum lumen gratiae praedestinationis The most manifest light of grace predestinatiō As Christ was predestinate as man vnto glorie so are his members Who hath predestinate vs to be adopted thorough Iesus Christ vnto himselfe Ephes. 1. 5. 2. So the Lord saith to

authoritie wit knowledge take heed that ye rob not God of his glorie in abusing these gifts to your owne pleasure as riches to pride and wantonnesse authoritie to oppresse or do wrong wit to deceiue knowledge to maintaine errour for they that thus hide their talent shall haue the reward of the vnthriftie seruant both to lose the talent and to be cast themselues into vtter darknesse Mat. 25. 30. How shall blasphemers that prophane Gods name drunken and gluttonous persons that make their bellies their gods proud men that make flesh their arme how shall they escape or with what faces can they appeare before the throne of Christ whō they haue so much dishonoured Happie then are they which make Gods glorie the end of their life the scope of all their actions as the Apostle saith Whether ye eate or drinke or whatsoeuer ye do else do all to the glory of God 1. Cor. 10. 30. Then come death come sicknesse come hell it selfe such a one shall not be dismaid his faithfull seruice shall not be forgotten the remembrance of his obedience and testimony of his conscience shal be as the anker-hold of his soule as the Prophet Dauid saith Psal. 119. This I had because I kept thy commaundements I haue finished the worke which thou gauest me to do Christ did not onely begin the worke committed vnto him but did finish and make an end thereof as he him selfe said vpon the crosse Consummatum est it is finished Iohn 19. 30. This Scripture teacheth vs that it is not sufficient to make a good beginning or to enter into the professiō of Christs seruice but we must continue proceed therein and hold out vnto the end So our Sauior saith Math. 24. 13. He that endureth to the end shall be saued Reu. 2. 26. He that ouercommeth and keepeth my works to the end to him will I giue power ouer nations What did it profit Herode to reuerence Iohn and to heare him gladly and to do many things and after to cut off his head Marke 6. or the yong man to haue bene trayned vp in the keeping of the law and afterward to depart from Christ for the loue he had to his possessions Marke 10 Therefore Dauid saith Teach me thy law and I will keepe it to the end Psal. 119. 33. He wel knew that his constant and enduring seruice should be acceptable vnto God Like as he that runneth in a race vnlesse he hold out to the gole obtaineth not the price and therefore S. Paul saith I haue finished my course 2. Tim. 4. 7. As it auailed not Lots wife to haue gone out of Sodom and after to looke backe nor yet the Israelites to haue departed out of Egypt and afterward to long for the fleshpots again so they shall neuer come to Canaan that are wearie of weldoing and do as it were runne themselues out of breath before they come to the end of their race The meanes then whereby we may be strengthened to continue and make our obedience perfect are these first to renounce our owne strength to acknowledge all our power and actiuitie to goodnes and our abilitie to proceed to perfection to be of God as the Prophet saith Isay 26. 12. Thou hast wrought all our works for vs and therefore the Church prayeth Psal. 68. 28. Thy God hath appointed thy strength stablish O Lord that thou hast wrought in vs. So shold we pray vnto God to assist vs with his grace and so vphold vs by his spirit that we fal not Secondly we must take heed that we rashly enter not into Christs seruice but do beforehand ca●t all the perils and daungers that may ensue as he that buildeth an house will count the cost that it will stand him in Luke 14. 28. This is the cause that many making a shew of zeale hauing not layed a good foundation are constrained with shame to giue ouer Thirdly a continuall circumspection and watchfull care is necessary that we walke on by feare alwaies doubting our owne weakenes and suspecting our strength as the Apostle sayth Let him that standeth take heed lest he fal 1. Cor. 10. 12. Wherefore let vs endeuour to be like out maister Christ to grow to perfection and to finish the worke which God hath imposed vppon vs. Many haue good thoughts and spirituall motions but they do not nourish them they are as vnripe grapes or as vntimely fruit Such are compared to negligent builders who are next to pullers downe Prouer. 18. 9. He that is slouthfull to do his worke is the brother of a great waster Ye are wasters thē not workmen destroyers not repairers pullers downe not setters vp that giue ouer in your course and faint in weldoing Vers. 5. And now glorifie me thou Father with thine owne selfe with the glorie which I had with thee before the world was This is the fourth reason of our Sauiour his request for his glorification and it is taken ab aequo from the equitie thereof and the right which he had to this glorie it was his owne from all beginning so that he prayeth onely for the manifestation of that glory in his whole person of God and man which was due to his godhead before the world was From hence then this comfortable doctrine is concluded that as this great glory of Christ being due frō al eternity to his godhead was decreed to be manifested also in his humane nature so likewise the glorie of Christs members which shal be giuen vnto them in the kingdom of God was before ordained appointed in the counsel of God before all worlds This Moses testifieth in the Psal. 90. 2. Before the mountaines were made and before thou hadst formed the earth and the world euen from euerlasting to euerlasting thou art our God Thus the Apostle witnesseth That we were predestinate in Christ to be to the praise of his glorie Ephes. 1. 12. This the scriptures testifie of the brethren of Antioch that as many as were ordained to eternall life beleeued Act. 15. 48. S. Paul also testifieth of Clement and other his fellow labourers that their names were written in the booke of life Phil. 4. 3. Therefore in the Reuelation 4. 6. is the world compared to a sea of glasse because all things are open before God and he from the beginning did foresee and appoint whatsoeuer shoud fall out in the world as all things in a glasse are conspicuous and euident Like as Mat. 20. 2. the husbandman agreeth aforehand what to giue to the labourers before yet they had wrought in the vineyard so the Lord in Christ appointed saluation to his elect before they had done either good or euil The Apostle sheweth the reason hereof why the Lord according to his gracious purpose hath chosen vs in Christ. Eph. 3. 10. That the manifold wisedome of God might be made knowne according to the eternall purpose which he wrought in Christ Iesus our Lord. As the vnspeakable wisdome of God herein