Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	gate_n	head_n	lift_v	2,493	5	9.5636	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67071	The vvork of affliction opened in a sermon, preached at the funerall. of Mrs Elisabeth Harvey.	Whitlock, John, 1625-1709.	1658 (1658)	Wing W3582A; ESTC R221053	12,885	22

confusion for them I verily beleev there bee many poor souls that fall under this sad delusion they think that becaus they suffer affliction here they shall not incur damnation hereafter Surely say these fools in their heart God is more mercifull than to inflict a double hell upon us to whom I would reply surely God is more pure holy and righteous than to admit an impenitent unbeleeving sinner into heaven It is a mercie far exceeding thy desert Rom. 2.4 that God hath reprieved thee from hell so long Knowest thou not O man that his patience and long suffering leadeth thee to repentance the which if thou hardenest thy heart against continuing in thy sin and unbelief all thy sufferings here if they were ten thousand times more shall not save thee from hell hereafter It may bee you will say Doubt it is confessed that the wicked have no part nor lot in the comfort of this doctrine but may it not bee doubted whether the afflictions of all the Saints shall work their Glory is this a general privilege or is it Paul's Peculiar or such eminent Christians as hee was if wee should suffer for Christ for the Gospell for righteousness then might our afflictions work our Glory but non cuivis contingit It is not vouchsafed to everie one so to suffer Wee need go no further than the text for the resolution of this doubt Resol The Apostle saith not My affliction worketh for mee but our afflictions work for us Hee excludeth not any believer from the like comfortable effect of affliction with himself All the Saints may challenge a speciall proprietie in affliction 1 Cor. 3.22 according to their charter they may say all things are ours Phil. 1.29 and as for sufferings they are expresly set down as a part of the portion which Christ hath bequeathed them To you it is given not only to believ but also to suffer Rom. 8.28 and with the portion hee alwaies giveth grace to improve it Heb. 12.11 hence all things work together for our good and our chastisements yield us the peaceable fruit of righteousness sweet fruit may spring from a bitter root 2. It is not from the nature of affliction it self that glory is wrought by it for the Saints alas what can affliction do of it self it cannot work a man's conversion much less can it work a man's Glorification it cannot open the heart to God yea rather it exasperate's and shut's the heart against God how then can it open Heaven to man The Ordinances are othergates things than afflictions are yet it is not in them of themselvs to save us 3. Non debetur afflictionibus nostris gloria quasim erces meritis Muse in loe It is not from the merit of affliction that it worketh our Glory for the Apostle present's it not as an uncertain opinion but as an undoubted Conclusion that there is no comparison between our affliction our Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reckon saith hee Rom. 8.18 I that have tasted both of present sufferings of future Glory I reckon that the sufferings of this present life are not worthy to bee compared to the Glory that shall bee revealed in us What is a storm in our voiage to the infinitely rich treasure wee shall gain at our landing Non tanti sunt afflictiones ad pondus gloriae collatae quanti aquae guttula immenso pelago idem ibid. what are the waters of this land-flood though they swell never so high to that Ocean of blessedness wherein wee shall bee swallowed up what is a cloud to the Sun Though at present it darken the face of our whole horizon what is present light momentany affliction to the future weight of Glory here is nothing then that our Romish Sophists can rationally improve to the establishment of Merit 4 Afflictions may bee said to work our Glory ità Calvinus ità Beza Heming significatur quo itinere ad gloriam perveniatur Psal 84.6 as they are the unavoidable way that we must pass through to Glory the way to Canaan lyeth through the red sea and a vast howling wilderness the way to Zion lyeth through the valley of Baca that is of Mulberry-trees which delighting in a drie soyl that place by reason of drought became as the Greek render's it a valley of tears to the weary fainting passenger and really our life is a very Baca a valley of tears That valley the Psalmist speake's of was not so thick set with Mulberry-trees as our life with difficulties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. in psalm which wee must pass through before wee can arrive at the heavenly Mount through tribulation Act. 14.22 and much tribulation it is not wee may but we must enter into the kingdom of heaven Straight is the gate and narrow is the way that leadeth unto life if wee decline the Cross we shall miss the Crown Mat. 7.14 Lu 24.26 Christ himself went to heaven no other way Hee suffered and so entred into his Glory He drank of the brook in the way therefore did Hee lift up his Head Psal 110. last vers 5. Afflictions for Christ which are mainly intended here may bee said to work our Glory not only becaus they are the ordinary way through which wee must pass to Glory but becaus Glory is a necessary consequent of affliction for Christ a man may somtimes be in the way to this or that place and yet never com there but in the way of affliction for Christ wee shall never tire wee shall never com short when the seed of the word hath taken such root that the scorching of the Sun will not caus it to wither away but rather ripeneth it you may bee sure there is somthing for the barn Mat. 5.11 Blessed are you when men shall revile you and persecute you and shall say all manner of evill against you falsly for my sake Rejoice and bee exceeding glad for great is your reward in Heaven I would have you to take great notice of that little word is it signifieth as much as if hee had said you that suffer in this way you are as sure of heaven as if you were in heaven already By the way forget not this That Hypocrites and wicked persons cannot bee truly said to suffer for Christ They may pretend to it See this whole business excellently stated by Mr An Burgess in spir refin serm 24. and wee may imagine they do so but really there is no such thing Judas no doubt suffered much with the rest of the Apostles but who dare say his end was as pure his affections as holy in his sufferings as theirs were no no it was his interest that hee suffered for Hee had an office hee dearly liked and loved hee bore the bag hee could bee content to suffer much rather than let go that hee was not likely to gain the like preferment in any other society it was the bag