Inaccessible glory, or, The impossibility of seeing Gods face whilst we are in the body delivered in a sermon preached at the funeral of ... Sir Theodore de-Mayerne, in the parish church of St. Martins in the Feilds [sic] on Friday the 30 of March, 1655 / by Thomas Hodges ...
The taste of God increasing thirst, and the touch of his goodness setting his heart on fire to press on towards perfection, for such is the nature of Gods manifestation in transient gleams while we are in this valley of tears, that it excites but satisfies not our Soules, till we come to the Beatifical Vision of himself in glory.
The taste of God increasing thirst, and the touch of his Goodness setting his heart on fire to press on towards perfection, for such is the nature of God's manifestation in Transient gleams while we Are in this valley of tears, that it excites but Satisfies not our Souls, till we come to the Beatifical Vision of himself in glory.
This is holy Moses his case which makes him thus pathetically verse, 12. 13, 14 muster up so many arguments to attain this happiness; Like an affectionate Lover, making:
This is holy Moses his case which makes him thus pathetically verse, 12. 13, 14 muster up so many Arguments to attain this happiness; Like an affectionate Lover, making:
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ver. 13 & when he obtained his suit in the behalf of the People, and gained for himself a repeated discovery of his interest in the most high, verse 17. How doth Moses grow upon him after this discovery and poure out his whole heart in point of objective determination, verse 18. And he said I beseech thee shew me now thy glory, to which there is.
for. 13 & when he obtained his suit in the behalf of the People, and gained for himself a repeated discovery of his Interest in the most high, verse 17. How does Moses grow upon him After this discovery and pour out his Whole heart in point of objective determination, verse 18. And he said I beseech thee show me now thy glory, to which there is.
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First, Gods concession of what he is capable to enjoy, verse 19. I will make all my goodness pass before thee, and proclaime the name of the Lord before thee &c.
First, God's concession of what he is capable to enjoy, verse 19. I will make all my Goodness pass before thee, and proclaim the name of the Lord before thee etc.
as if he should say, Moses thou shalt see so much of my goodness as is proportionable to that condition thou art at the present in, thou shalt see my back parts, verse 23. Know me by my effects and manifestations,
as if he should say, Moses thou shalt see so much of my Goodness as is proportionable to that condition thou art At the present in, thou shalt see my back parts, verse 23. Know me by my effects and manifestations,
and it cannot be otherwise, for no man can see me and live. First, Ile begin with the explication, restriction, or limitation of Gods former grant to Moses;
and it cannot be otherwise, for no man can see me and live. First, I'll begin with the explication, restriction, or limitation of God's former grant to Moses;
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as verse, 11. Tis said that Moses spake with God face to face, &c. God communicated himself to him after a familiar manner as a King to some Persons that are neer about him,
as verse, 11. This said that Moses spoke with God face to face, etc. God communicated himself to him After a familiar manner as a King to Some Persons that Are near about him,
and herein Moses outstript other People and Prophets too, for there was none arose like Moses to whom God was manifesled face to face as to himself, yet this is but spoken in a larger sense,
and herein Moses outstripped other People and prophets too, for there was none arose like Moses to whom God was manifesled face to face as to himself, yet this is but spoken in a larger sense,
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Alas as for Face, taken properly for the highest manifestation and apprehention of God without any vailes in his naked essence, this Text stands firme, thou canst not;
Alas as for Face, taken properly for the highest manifestation and apprehension of God without any vails in his naked essence, this Text Stands firm, thou Canst not;
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Thus when God is pleased to make use of created Images to manifest his extraordinary presence to any particular Person or in any peculiar place, that created Image may be visible to eyes of flesh,
Thus when God is pleased to make use of created Images to manifest his extraordinary presence to any particular Person or in any peculiar place, that created Image may be visible to eyes of Flesh,
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but not that God whose presence is testified and perhaps the kind of that presence hieroglyphically discovered by it, as sitting on a high thron Es 6. &c. drawn in a glorious Chariot, &c. Ezek. 1. Standing on an admirable pavement, Exodus, 24.10, &c.
but not that God whose presence is testified and perhaps the kind of that presence hieroglyphically discovered by it, as sitting on a high thron Es 6. etc. drawn in a glorious Chariot, etc. Ezekiel 1. Standing on an admirable pavement, Exodus, 24.10, etc.
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Neither ought we to restrain this terme, see to the sight of our mind, which is the subject onely capable of receiving in divine light the intellectual manifestation of God in it.
Neither ought we to restrain this term, see to the sighed of our mind, which is the Subject only capable of receiving in divine Light the intellectual manifestation of God in it.
First as an Infinitely glorious object perfecting our understanding. Secondly. As an internall principle advancing to the highest pitch we are capable of our will. Thirdly.
First as an Infinitely glorious Object perfecting our understanding. Secondly. As an internal principle advancing to the highest pitch we Are capable of our will. Thirdly.
By way of friendship and inutterable familiarity and love expressions satisfying our affections and desires thereby filling us with fulnesse of joy and pleasure for ever more. Thirdly.
By Way of friendship and inutterable familiarity and love expressions satisfying our affections and Desires thereby filling us with fullness of joy and pleasure for ever more. Thirdly.
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As for the other expression in the Text. And live we understand not with some contemplative men the fleshly life in sin to be intended for although indeed we graunt that while we are alive in the body and in this world except through the rifts of mortification we cannot receive nor pertake of any light of life:
As for the other expression in the Text. And live we understand not with Some contemplative men the fleshly life in since to be intended for although indeed we grant that while we Are alive in the body and in this world except through the rifts of mortification we cannot receive nor partake of any Light of life:
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and to be present with the Lord for both cannot stand together, as this text eivdently affirmes NO MAN can see me and live. And it is no mervaile: for consider First;
and to be present with the Lord for both cannot stand together, as this text eivdently affirms NO MAN can see me and live. And it is no marvel: for Consider First;
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Therefore we see, that when some manifestation more cleare then ordinary of God hath bin made to some of his eminentest servants of the first magnitude,
Therefore we see, that when Some manifestation more clear then ordinary of God hath been made to Some of his Eminentest Servants of the First magnitude,
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In the last of Deuteronomy and the fifth vers conclude) That Moses died by a kiss of Gods mouth, that is by too cleare a manifestation of his goodnesse and glory elevating this good man Soul to cleave close and unseparably to him. Second. That's not all;
In the last of Deuteronomy and the fifth vers conclude) That Moses died by a kiss of God's Mouth, that is by too clear a manifestation of his Goodness and glory elevating this good man Soul to cleave close and unseparably to him. Second. That's not all;
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but we are impedited also from this blessed Vision of Gods face by reason of those darke shadowes that phantasie casts upon our most pure intellectual apprehensions and conceptions, which a man whilest he is in the flesh can no more be free from then he can out run the shaddow of his body.
but we Are impedited also from this blessed Vision of God's face by reason of those dark shadows that fantasy Cast upon our most pure intellectual apprehensions and conceptions, which a man whilst he is in the Flesh can no more be free from then he can out run the shadow of his body.
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And this is a vaile wherewith in this valley of teares he is covered from our minds so that we may truly take up the i expression of Job, concerning this vision of God in himselfe he goeth by me and I see him not, he passeth on also, and I perceive him not. Thirdly;
And this is a veil wherewith in this valley of tears he is covered from our minds so that we may truly take up the i expression of Job, Concerning this vision of God in himself he Goes by me and I see him not, he passes on also, and I perceive him not. Thirdly;
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But the medium whereby he manifests himselfe to his people, is proportionable to our present state and weaknesse, rather then to his glory and greatnesse.
But the medium whereby he manifests himself to his people, is proportionable to our present state and weakness, rather then to his glory and greatness.
being no lesse usefull and necessary to us in the way to bliss, then the sun in the firmament is in the greater world there fore he manifests himselfe to us.
being no less useful and necessary to us in the Way to bliss, then the sun in the firmament is in the greater world there before he manifests himself to us.
By the discoveries of himselfe attracting us from all things else after which we are scattered (like Jsrael in Egypt gathering trash and stubble for our owne soules) unto himselfe drawing us by the cords of a man even mercy and loving kindnesse.
By the discoveries of himself attracting us from all things Else After which we Are scattered (like Israel in Egypt gathering trash and stubble for our own Souls) unto himself drawing us by the cords of a man even mercy and loving kindness.
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and having taught them to look at this as thrir perfection and compleat happiness, there are hereby earnest gaspings and desires excited in them, whereby like Moses in this Chapter, they seek the face of the God of Jacob,
and having taught them to look At this as thrir perfection and complete happiness, there Are hereby earnest gaspings and Desires excited in them, whereby like Moses in this Chapter, they seek the face of the God of Jacob,
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and like bubbles ascending by degrees from the bottom of some Christall streame, they never cease ascending till breaking their thin filme of mortality, they defuse themselves into the open ayre, this full and free fruition of their blessed end, from which enjoyment of him arises to them fulness of satisfaction absence of sorrowes, fulness of joy, perpetual Halelujahs, firmness of Adhaesion, fervency of devotion. the bodies glorification in part;
and like bubbles ascending by Degrees from the bottom of Some Crystal stream, they never cease ascending till breaking their thin film of mortality, they defuse themselves into the open air, this full and free fruition of their blessed end, from which enjoyment of him arises to them fullness of satisfaction absence of sorrows, fullness of joy, perpetual Hallelujahs, firmness of Adhesion, fervency of devotion. the bodies glorification in part;
as a light in a Lanthorn fils it with brightness & glory or as the Diety of Christ dwelling in the humanity when he pleasd shewd it self through his flesh in lustre, and resplendency;
as a Light in a Lantern fils it with brightness & glory or as the Diety of christ Dwelling in the humanity when he pleased showed it self through his Flesh in lustre, and resplendency;
And this the very heathens confest, as the Egyptians in their pourtraiture of Jsis, with that inscription at the entrance of their Temples, I am Jsis,
And this the very Heathens confessed, as the egyptians in their portraiture of Isis, with that inscription At the Entrance of their Temples, I am Isis,
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Therefore when we hear vain men profess they see Gods face, and like the Gnosticks of old that they know God with the same knowledg wherewith he knows himself;
Therefore when we hear vain men profess they see God's face, and like the Gnostics of old that they know God with the same knowledge wherewith he knows himself;
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Because this Text teaches us, that none can see God and live, and finding them like there predecessors to live a brutish life, what ever they boast of light, we are certain the morning is not to them. And as for our selves;
Because this Text Teaches us, that none can see God and live, and finding them like there predecessors to live a brutish life, what ever they boast of Light, we Are certain the morning is not to them. And as for our selves;
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an auncient inhabitant heretofore of this parish & now brought in respect of his sheath to rest here with his Mother, his first Lady and five of his children who are all interred in this place;
an ancient inhabitant heretofore of this parish & now brought in respect of his sheath to rest Here with his Mother, his First Lady and five of his children who Are all interred in this place;
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He descended, of protestant Parents, who hardly escaped the Butchery of the Parisian massacre; His Father a man of eminent Learning, famous for his large history of Spaine.
He descended, of protestant Parents, who hardly escaped the Butchery of the Parisian massacre; His Father a man of eminent Learning, famous for his large history of Spain.
He was of an excellent sweet and amicable nature notmorose nor superciliously proud and maccessible a person so eminently learned that nigh sixty yeares since Both learned Quercitan, and many famous men both of France, Germany, and other places make honourable mention of him;
He was of an excellent sweet and amicable nature notmorose nor superciliously proud and maccessible a person so eminently learned that High sixty Years since Both learned Quercitan, and many famous men both of France, Germany, and other places make honourable mention of him;
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And about forty three yeares Since Jnvited, with the promise of an honourable pension, and an unusual Title and immunity to be chief physition to Learned King James, his Queene and Issue;
And about forty three Years Since Jnvited, with the promise of an honourable pension, and an unusual Title and immunity to be chief Physician to Learned King James, his Queen and Issue;
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this variety was not attended with the least discernable confusion, But so methodised and digested, That he readily at his pleasure Commaunded it when occasion required,
this variety was not attended with the least discernible confusion, But so methodised and digested, That he readily At his pleasure Commanded it when occasion required,
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But through Gods blessing was his instrument in so many rare and uncouth Cures, as will make him live in the gratefull memoryes of many familyes both in England and Elsewhere for time to come.
But through God's blessing was his Instrument in so many rare and uncouth Cures, as will make him live in the grateful memories of many families both in England and Elsewhere for time to come.
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He knew and owned the God of nature in word and deed, conversing daily with his word and was so much taken with serious discourses of the things of his Kingdome, that I am his witness we scarce ever discoursed thereof (which was not seldome) wherein the teares in his eyes did not aboundantly speake the inward apprehension, sence, and Devotion of his soule.
He knew and owned the God of nature in word and deed, conversing daily with his word and was so much taken with serious discourses of the things of his Kingdom, that I am his witness we scarce ever discoursed thereof (which was not seldom) wherein the tears in his eyes did not abundantly speak the inward apprehension, sense, and Devotion of his soul.
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though their condition were never so loathsome and deplorable, in which his care, tenderness, & liberality were transcendant, In his last sickness wherof he died, being a complication of many sad afflicting diseases, he be haved himselfe so patiently,
though their condition were never so loathsome and deplorable, in which his care, tenderness, & liberality were Transcendent, In his last sickness whereof he died, being a complication of many sad afflicting diseases, he be haved himself so patiently,
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Drawing nigh his end when his speach began to faile him he made a Savoury, sound, solid confession of his faith, giving wholsome councell and savoury advice to all about him;
Drawing High his end when his speech began to fail him he made a Savoury, found, solid Confessi of his faith, giving wholesome council and savoury Advice to all about him;
which having finish and done his worke, both in relation to others, and to himself, he desired to be laid in his bed, there to receive deaths last assault (still retaining the cleerenesse of his understanding and reason, being able to give directions for himselfe and to prescribe as well as in health) where after a few howers I praying by him for Gods Reception of him to behold his face in glory he closed the prayer with his reduplicated, Amen, Amen;
which having finish and done his work, both in Relation to Others, and to himself, he desired to be laid in his Bed, there to receive death's last assault (still retaining the clearness of his understanding and reason, being able to give directions for himself and to prescribe as well as in health) where After a few hours I praying by him for God's Reception of him to behold his face in glory he closed the prayer with his reduplicated, Amen, Amen;
Thus is this honourable person gon into this blessed vision in the text making good Solomons assertion Eccl. 7.1. The day of death is better then the day of on esbirth. FINIS.
Thus is this honourable person gone into this blessed vision in the text making good Solomons assertion Ecclesiastes 7.1. The day of death is better then the day of on esbirth. FINIS.
Hoc si non petiisset Moyse suctunq. ferendi essent stulti qui putant per ea quae supra dicta sunt vel gesta sunt substantiam dei oculis ejus fuifle censpicuam, &c. Aug. lib. 2. de Trinitate. c. 16.
Hoc si non petiisset Moyse suctunq. ferendi essent stulti qui Putant per ea Quae supra dicta sunt vel gesta sunt substantiam dei oculis His fuifle censpicuam, etc. Aug. lib. 2. de Trinitate. c. 16.
In caelo suo modo visionis illius erit particeps corpus &c. oculi corporis videcunt deum hominem factum & gloriam dei in creatura fulgentem Aq. in Job, 19. lect. 2.
In caelo Sue modo visionis Illius erit particeps corpus etc. oculi corporis videcunt God hominem factum & gloriam dei in creatura fulgentem Aqueduct in Job, 19. Lecture. 2.
Quamuis excellens intelligibile non corumpat intellectum sed co•fortet illum est tamenilli in proportiona tum et excedit capacitatem illius et hoc est opprimere i• … m Ca•etan
Quamuis excellens intelligibile non corumpat Intellectum sed co•fortet Ilum est tamenilli in proportiona tum et exceedeth capacitatem Illius et hoc est opprimere i• … m Ca•etan
Deum si aliquando concipere volumus, nobis vti opus est vel Symbolis externis ejus naturam quoquo modo exprimentibus, aut vccibvs quae eum declarent, vel certe speciebvs vel similitudinibus quibus dam intelectualibus quae eundem nobis profacultate sua pro ponant sed haec omnia verae & perfectae Dei cognitionis inpedimenta sunt Hers ent y myst Theolog
God si aliquando concipere volumus, nobis vti opus est vel Symbolis externis His naturam quoquo modo exprimentibus, Or vccibvs Quae Eum declarent, vel certain speciebvs vel similitudinibus quibus dam intelectualibus Quae eundem nobis profacultate sua Pro ponant sed haec omnia Verae & perfectae Dei cognitionis inpedimenta sunt Hers ent y mist Theolog
Quid Moses votum designat nisi perfectionem electorum qui jam speculum illi svmmae lucīsus ruentur, sed tameu ad ipsam lucis veritatem pertingere vehementer cupiant, Ista quidem cognitio lucis desideria electorum satiare non novit, sed excitare; illa veto & satiare & excitare, &c. Greg. in lib, 1. Reg.
Quid Moses Votum designat nisi perfectionem electorum qui jam speculum illi svmmae lucīsus ruentur, sed tameu ad ipsam lucis veritatem pertingere Forcefully cupiant, Ista quidem cognitio lucis Desire electorum satiare non Novit, sed excitare; illa veto & satiare & excitare, etc. Greg. in lib, 1. Reg.
Videre illum iam in hoc mundo illumimatus potest, tanquam iam inaliqno Sim ilis, ficuti est, non omnino potest, quia non dum perfect similis Berne Serm. 31.
To see Ilum iam in hoc mundo illumimatus potest, tanquam iam inaliqno Sim ilis, ficuti est, non Omnino potest, quia non dum perfect Similis Berne Sermon 31.
2 Corinth. 5. Quoniam tui plenns non sum oneri mihi sum, Aug. vt currat vita wea in amplexus tuos nec avertatur donec abscondit me in absconde to nultus tui, Aug. Moriar ut te videam &c. Aug.
2 Corinth. 5. Quoniam tui plenns non sum oneri mihi sum, Aug. vt currat vita wea in Amplexus tuos nec avertatur donec Abscondit me in absconde to nultus tui, Aug. Moriar ut te videam etc. Aug.
