Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	full_a	joy_n	unspeakable_a	3,596	5	10.3032	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79165	A glimpse of eternity Very useful to awaken sinners, and to comfort saints. Profitable to be read in families, and given at funerals. By Abr. Caley.	Caley, Abraham, d. 1672.	1683 (1683)	Wing C291; ESTC R226192	159,519	230

their great happiness consists in this that they have God for their Reward and Portion so this is said to be eternal Thou art the strength of my heart and my Portion for ever (d) Psal 73.26 But this will further appear if we consider what ways or in what manner God may be said to be enjoyed by the Saints all generally agree that the great happiness consists in the enjoyment of God but there is a great dispute amongst the Schoolmen about the way namely what act or operation of the Soul it is by which God is more chiefly enjoyed The Thomists contend for the understanding affirming that it chiefly consists in the sight and knowledge of God The Scotists would have it consist in the love of God a third sort place it in that delight and complacency the Soul takes in God But after we have scanned all the Arguments brought by each party it will be hard to determine to which of these it is more chiefly to be referred it is not to be doubted but it consists in all these and though any one of these singly much more all joyntly make for the greatness of this happiness yet that which is the Crown and Zenith of this happiness is because it is eternal as appeareth from Scripture in the fore-named Particulars 1. Much of Heavens happiness consists in the sight of God which is therefore termed the Beatifical Vision Blessed are the pure in heart for they shall see God (e) Mat. 5.8 When he shall appear we shall be like him for we shall see him as he is (f) 1 Joh. 3.2 It is disputed whether we shall see God in his essence or only some beamings forth of him if in his essence whether the Divine essence shall be immediately represented to our sight or whether there be a light of Glory strengthning and enabling the sight to behold him if so whether that be an uncreated light to wit that infinite splendour and brightness streaming from God himself of which the Psalmist speaketh in thy light we shall see light (g) Psal 36.9 or whether it be a created light created by God to this purpose whether this sight be only mental as most determine or whether the bodily eye shall be so strengthned and elevated as to see God as may be Problematically argued from two Texts the one Text is As for me I shall behold thy face in righteousness I shall be satisfied when I awake with thy likeness (h) Psal 17. last where the Prophet seems to speak of a further sight he should have of God when he awaked at the Resurrection whereas that mental sight he should have before his awaking The other Text is Now we see through a glass darkly then face to face now we know in part then shall we know as we are known (i) 1 Cor. 13.12 Either the latter clause must be only an exegesis an explanation of the former which is not so likely or else there must be some difference between seeing and knowing which is the sight of the mind but these disputes I wave as not so pertinent to the present purpose whatsoever sight it be it will be a blessed one the chief reward of the blessed and that which chiefly makes it so is because it is for ever what our Saviour speaketh of the Angels that they always behold the face of his Father (k) Mat. 18.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perpetuo Aethiop at all times and throughout all times may be as truly spoken of the Saints who in respect of immortality are said to be equal to the Angels (l) Luk● 20.36 as they shall always be with the Lord (m) 1 Thes 4.17 so they shall always see his face and be everlastingly satisfied with his likeness 2. From the sight of God I come to the love o● God which followeth upon the other our love o● things is usually proportionable to the knowledge we have of them things not at all known are not at a● loved things but in part known are but in part loved here we know God but in part we see parts of his ways but how little a portion is heard of him [o] Job 26.14 We do not see a thousandth part of that beauty nor taste a thousandth part of that sweetness that is in him and that is one reason why our love to him is so weak wereas in Heaven when we shall see God in all his beauty when that Sun of Righteousness shall appear in all his glory displaying on every side the rayes of his Divine perfections Oh what loves what ardent and tenflamed affections will the sight of God produce in us when we shall see him as he is we shall love him as he is when we shall see him face to face we shall love him heart to heart our love will be every way proportionable to our sight and knowledge as we shall see him eternally so we shall love him eternally Nothing shall be able to separate us from the love of God [p] Rom. 8.39 it is true both of Gods love to us and ours to him but the latter say our Annotators seemeth better to agree with the antecedents Charity never faileth Prophecies and Tongues and some kinds of Knowledge cease but Charity never [q] 1 Cor. 13.8 13. and in this respect chiefly it is preferred to Faith and Hope when Faith is turned into fruition and Hope into possession Charity is in its greatest lustre 3. Others place happiness chiefly in that joy and delight the Saints have in the enjoyment of God and this followeth upon the former as their love is proportionable to their knowledge so their joy to their love as their knowledge and love is full and perfect so their joy so full as that it cannot enter into them but they enter into it Enter thou into the joy of thy Lord [s] Mat. 25.21 If in this life when they see him not yet believing they rejoyce with joy unspeakable and full of Glory [t] 1 Pet. 1.8 Oh what joys what extasies what ravishments of Spirit must needs flow from that full and perfect sight and enjoyment of God in Heaven God will be as a deep Sea of blessedness saith Nazianz. [u] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sea that hath neither bank nor bottom the Saints as mystical fishes solacing themselves in those Crystal streams yea God will be as their great Shepherd carrying them into his green pastures and leading them beside the still waters and they like sheep feeding among the Lillies of his Divine Perfections God as that great Master of the Feast setting them at his own Table and himself coming forth to serve them [w] Luke 12.37 they as chearful guests filling and satisfying themselves with the fatness of his house God as a great Load-stone saith Salvian perpetually drawing by the powerful attractives of his love and sweetness the Saints as the Iron clinging to him by an inseparable love