Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	apostle_n	lord_n	spirit_n	2,573	5	4.8227	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57167	The substance of two sermons one touching composing of controversies, another touching unity of judgement and love amongst brethren : preached in two honourable conventions of parliament : the former, Jan. 27, 1657, the other, Feb. 4, 1658 / by Edward Reynolds ...	Reynolds, Edward, 1599-1676.	1659 (1659)	Wing R1291; ESTC R1300	23,395	44

therefore I abhor my f self the greater our approaches and acquaintance is with God the lower our thoughts will be of our selves the Stars disappear when the Sun riseth Though Heaven be high yet the more there is of Heaven in the soul the more humble and low it is Mountains must be level'd to make a way for Christ As the g Orator said of Trajan Te ad sydera tollit humus that his walking on the ground raised him in the estimation of his people unto Heaven we may say of an heavenly soul Te ad humum Caelum deprimit the more heavenly the more in the dust Qui deo placet sibi de se nil relinquit h the more we study to please God the more nothing we are in our selves 2. To rejoyce in the Lord and in his righteousness alone I will make mention of thy righteousness of thine onely saith the Psalmist Psal. 71. 16. All mine own is as a menstruous cloath so true is that of St. Austin i Justitia nostra potius in remissione peccatorum constat quam in perfectione virtutum 3. To have communion and conformity to Christ in his death and resurrection by inchoate holinesse by mortifying our earthly members glorifying God in an heavenly conversation k The love of Christ constraining us to dye unto sin because he died for it to give our selves l Living Sacrifices unto him who was pleased to give himself a dying Sacrifice for us m For our own we are not but his that bought us n as the Civil Law saies that a redeemed captive is his that bought him per modum pignoris though not per modum mancipij till he can restore the price by which he was redeemed This we can never be able to doe therefore we must ever be the servants of him that bought us 4. To be alwaies so tenderly affected with the Sense of our own manifold imperfections and coming short of the glory of God that thereby our hearts may be the more inflamed by an heavenly ambition and noble pursuite to press forward in the use of all holy means unto more neernesse and intimate communion with the Lord Christ The Lord is pleased here in the Church militant in the land of temptation by such slow and slender progresses to renew his servants a Ut sit quod petentibus largiter adjiciat quod confitentibus Clementer ignoscat as Austin excellently speaks that there may still be a residue of Spirit and grace wherewith abundantly to answer the things which are desired and mercifully to pardon the sins that are confessed that every mouth may be stopped from its own praises and opened in the praises of God from whence it cometh to pass that Gods servants being alwaies b displeased with their present imperfection do presse forward unto that whereunto they have not yet attained like the waters of the Sanctuary from the ancles to the loins the water of life within them never giving over flowing untill it spring up unto eternal life Joh. 7. 38. that those sins which in our c justification are remitted may be so daily in our Sanctification weakned and diminished that at last in our salvation they may be utterly removed d Hic enim non peccare praeceptum in Caelo praemium In this life not to sinne is our duty in the next it shall be our reward and glory Thus as Christ never gave over his work on Earth till he had brought it to a consummation Joh. 19. 13. nor will give over his work in Heaven till that likewise be pronounced consummate Rev. 16. 17. 21. 6. For he must reign till he hath put down all authority and power 1 Cor. 15. 24. that he may save to the uttermost those that come unto God thorow him Heb. 7. 25. so the servants of Christ rest not in any past performances are not weary of well doing but labour to perfect holinesse in the fear of God as by repentance they break off their sinnes and do not finish them of which we read Dan. 4. 24. Jam. 1. 15. so by a continual progress of Sanctification they labour to increase more and more 1 Thes. 4. 1. to grow in knowledge and in grace 2 Pet. 3. 18. till they come to be perfect men and to that measure of the stature of the fulnesse in Christ which he hath intended for them that they may be compleat in him and filled with all the fulnesse of God Ephes. 4. 13. Col. 2. 10. Ephes. 3. 19. thus as in the body so in the soul Hunger is usually a sign of health and the greater our present perfection is the greater will be our longings after more perfection No man in those dayes was nearer God then Moses was and no man ever made if I may in a spiritual sense so call it a more ambitious prayer then Moses did Exod. 33. 18. I beseech thee shew me thy glory As Absalom when he was brought from banishment aspired higher to come into his Fathers presence 2 Sam. 14. 32. so the soule when it is once delivered from the thraldom of sin is still more more ambitious of neerer approaches and accesses unto God Rom. 5. 1 2. Psal. 42. 2. In these things consisteth the highest perfection attainable here in Remission of sin in the gift of Righteousness in conformity to the death and Resurrection of Christ in an humble and penitent apprehension of our own failings in renouncing all carnall confidences and in an importunate and indefatigable contention unto more grace and glory III. In that the Apostle saith If in any thing ye be otherwise minded viz. touching Legall Rites and Mosaicall Ceremonies or touching the Doctrine of Christian perfection and the weakness of your present graces and attainments the Lord will in due time out of his Word and by his Spirit if you be carefull in the use of means and attendant upon his teaching reveal the same unto you We may from hence learn That in the best ages of the Church there have been and therefore we cannot expect but that there ever will be varieties and differences of judgment amongst the Members thereof 1. While we know but in part and prophesie but in part 2. While there is difficultie in the disquisition of truth 3. Weaknesse of judgement in men to make that inquirie 4. Carelesnesse to try the spirits and to prove all things 5. Prevalency of some Lust or spirituall Interest darkning the mind and entangling the judgment 6. Credulity in attending unto false Teachers 7. Itching ears affecting and hankering after novell suggestions 8. A too great Reverence to the persons of men having them in admiration and giving our selves up by a blinde obedience and implicite faith unto their hands 9. While there is sleepinesse and inadvertency in the labourers 10. Cunning and Sedulity in the adversaries 11. Unweariednesse in circumambulation and supersemination of the envious man we cannot expect but there will

and Rule which his Commander gives The other to an agonisticall or athleicall Rule wherein was drawn a white line by which the running of the horses was to be guided as the learned Civilian Petrus Faber in the second Book of his Agonisticon hath observed This Line or Rule in our Christian race is the word of God the Rule of Faith Love and a Christian life called walking in the Spirit Gal. 5. 16. walking according to Rule Gal. 6. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The same with being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} like minded of one accord of one judgement Let not the perfect despise the weak Let not the weake judge the perfect but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in these fundamentall articles wherein we all agree in that common salvation unto which we all contend let the piety of our lives in walking by the same rule of Faith and love the unity of our judgment the concord of our affections the concurrence of our ends our consent and delight in the same truth all which are intimated in the words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Let all this declare to the Church of God and to our own Consciences that in our differences Christ notwithstanding is not divided but that amidst the variety of our Opinions the purity piety and peace of the Church is still preserved and let these things likewise predispose and qualifie our hearts to admit of the revelation of further truth out of the word and so make way to the reconciling of those differences which are yet amongst us This I take in brief to be the scope and meaning of the text Wherein we have 1. The difference inter Adultos seductos in the Church between perfect Christians and Christians seduced 2. The variety of judgements and opinions which by reason of that difference may grow 3. The right way of reconciling those differences And that is 1. An humble submission of judgement and willing attendance in the use of means upon divine teaching God shall reveale even this unto you He wil lead his people into all necessary truth and give them all things requisite to life and godliness 2. To have an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} some main fundamentall Doctrines wherein the dissenting parties doe all agree which may be the measure and touch-stone of all other Doctrines to hold nothing which is either inconsistent with the truth or unbeseemlng the Majesty of that foundation 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} To walk exactly and in order according to the things wherein we agree not to break our rank or desert our station contrary to the Rules which we have received So that two things are herein implyed 1. Piety of life to live answerably to the truths we know 2. Sobriety moderation and prudence of Spirit to serve God in the place and condition wherein he hath set us and according to the measure of the Rule which God hath distributed to us 2 Cor. 10. 13. That neither by an unsuitable conversation we bely the truths we hold nor under any pretence of service we breake forth to attempt any thing in the Church beyond the place and station wherein God hath set us 4. To hold the truths wherein we agree in love unity and constancy for why should not the many truths wherein we agree teach us to joyn in love which is a Christian duty rather then the few opinions wherein we disagree cause breach in affection which at best is an humane infirmity The word here used {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the use of Scripture usually noteth not a bare rationall and intellectuall act of the minde but judicium practicum such a judgement as hath an order unto practice which is the same with Sapere to have a savoury relish of truth and so to apply the minde unto it as Matth. 16. 23. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Thou savourest not the things that be of God Rom. 8. 5 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. They that are after the flesh doe mind the things of the flesh and they that are after the Spirit the things of the Spirit for to be carnally minded is death but to be Spiritually minded is life and peace Col. 3. 2. If ye be risen with Christ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} set your affections have your mindes upon things above Phil. 3. 19. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} who minde earthly things whose hearts studies inclinations affections are earthly and brutish We are not therefore barely to think the same things whereunto we have already attaind to affirm them but in the main to agree with one another in the same Ends and designs that is when we hold the same generall truths in so holding {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to have the same purposes to pursue the same intentions to carry on the same designs of glorifying God edifying the Church and saving one another thereby These are the four excellent ways which the Apostle in this Text prescribeth to reconcile Controversies to close up Divisions to reduce calmness and serenity upon the face of a distracted and dilacerated Church We have briefly opened and analysed the Words Let us now take a short review of them again for our further instruction and benefit 1. We may observe a difference which the Apostle makes amongst the Members of the Church some strong some weak some perfect some seduced some listning to Paul and others to the Concision As on the same foundation some parts of the building may be Marble and Cedar other parts Lath and Tearing some strong and others ruinous As in the Heavens so in the House of God some Stars differ from other Stars in glory 1 Cor. 15. 41. He who hath the fulness of the Spirit and a residue to give still unto him that lacketh doth yet blow by his Spirit where he listeth Joh. 3. 8. and divideth to every one severally as he will 1 Cor. 12. 11. yet alwayes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a measure only of knowledge of faith of grace of every needfull gift Rom. 12. 3. which the Apostle calleth the measure of the gift of Christ and the measure of every part Ephes. 4. 7 16. unto which measure there will ever while here we are be something lacking 1 Thes. 3. 10. they who have most have not a fulnesse except comparatively and respectively to some special service as Zachary Elizabeth Stephen Barnabas and others are said to have been full of Faith and of the Holy Ghost Otherwise the best must say as our Apostle here doth not as though I had already attained or were already perfect but I follow after and reach forth and presse forward Some have need of milk others of strong meat some babes others of fuller age some unskilfull in the Word of Righteousness others

the word and may have such prints and evidences of their own goodness wholsomness and righteousnesse in them as that they may not by any rational exception or semblance of equity be declined or objected against And I would here withal distinguish between men of a meek humble and patient temper and others of busie boisterous turbulent spirits who under pretence of conscience do at any time ingage in actions apparently inconsistent with righteousness and peace for we are sure that the Laws of Christ do require all men to lead quiet and peaceable as well as godly and honest lives under the Laws of men And no man can with any probable pretence of good conscience tumultuate against publick order and peace in Church or State 4. Since the Lord doth heale breaches in his Church by his Spirtt and Word as the ordinarie means thereunto therefore speciall care should be had that these means be duly used and applied by authorizing countenancing encouraging protecting rewarding the faithful Ministers of the Gospel in the due discharge of their duties not suffering their persons functions doctrines labours or comforts to be assaulted by any turbulent or malicious opposers 5. To lay to heart the breaches and differences which are amongst us and to pour oile and balm into the wounds of the Church and to applie all requisite expedients for the closing of them considering the great advantages which adversaries take by our differences and divisions 6. To countenance and encourage fundamental truths wherein all agree and as much as may be to hinder those digladiations whereby the common enemie is gratified and his interest promoted by animosities from the presse over which it were very needful that there were a more provident superinspection there being a great difference between a libertie allowed men between God and their own consciences and a power to sowe their tares and to spread their leaven into the whole lump 7. To mannage all councels and consultations by the Rule of the Word For though I am not of their opinion who would have no other humane Lawes but such as are formally to be found in the Scripture yet there are there general Rules of Equity Truth Justice Expediency Liberty unto which all humane Laws should be conformable 8. To eye and minde the same things to have all the same joynt and honourable ends to have no divided interests no domestical Reflections but single upright aimes at the glorie of God the truth of the Gospel the power of godliness the interest of Christ the soules of men the peace tranquilitie and happiness of these Nations 7. Lastly to waite continually upon God for counsel and guidance by his Spirit for Acceptation with him and his people for blessing and successe upon all righteous and honourable undertakings that he would give you one heart and one way and cause you to know the way wherein you should walk and do nothing by you but that alone which may promote his glory advance his truth rejoyce his people tend to the calming of unhappy differences and to the reducing of these discomposed Nations unto unitie and serenity For which purpose let us pray c. FINIS The Reader is desired to amend by the sense the Errors in false pointing and in one of the Sermons to correct these few faults Brotherly Reconciliation Page 5. line 14. put out the word A●● l 16 read Athletical p. 2● 1. 8 for will r. must line 26 for needful r. necessiry a Caput corpus unusest Christus Aug. de Civ. dei l. 17. cap. 18. 83. quaest. 69. de unitat Eccles c. 4. b Psal 122. 3. Ephes. 4. 16. 1 Cor. 12. 12. c Isa. 9. 6. Heb. 7. 2. d Luk. 2. 14. e Joh. 14. 27. f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Greg. Niz orat 14. Ordines militum in exercitu Homerus passim vocat {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Phil. 2. 2. Pet. Fa. Agonistic l. 2. cap. 7. Luk. 1. 15 41 67. Act. 2. 4. Acts 6. 37. 55. 11. 24. 13. 9. Tit. 3. 6. Velle non videntur qui obsequuntur imperio patris vel Domini Digest de Regal juris leg. 4. a Sancti viti quo altius apud deunt virtutum digoitate proficiunt eo subtilius indignos se esse de prehendunt quia dum proximi luci fiunt quicquid eos in seipsis latebar inveniuat Greg. Moral. l. 3● cap. 1. b Isa. 6. 2. c Heb. 12. 24. d 1 Reg. 19. 13. e Isa. 6. 5. f Job 42. 5 6. g Plin. paneg. h Greg moral lib. 10. c. 4. i Aug. de Cv. dei lib. 19. c. 27. k 2 Cor. 5. 14. l Rom. 12. 1. m 1 Cor. 6. 19. Deo dicata membra nulla tibitemeritate usurpes non enim sine gravi Sacrilegio in usus vanitatis assumuntur Bern. in Psal. 90. Serm. 8. n Digest de captivis postliminio l. 12. Sect. 7. a Aug. de Spirit vit. cap. ult. b Semper tibi displiciat quod es si vis ad id pervenire quod nondum e● Si dixeris sufficit peristi Aug. de verb Apost. Ser. 15. c In r●nascentibus remittuntur in proficientibus minuuntur Aug. Contr. Julian pelag. lib. 6. cap. 16. d Aug. Contr. duas Ep. Pelag. l. 3. c. 7. de p●cc merit Remiss lib. 2. c. 7 8 13. 15. de perfect Iustin cap. 5. 8. a Euseb. Hist. l. 5. c. 22 23 24. b Euseb. lib. 7. cap. 3 4. Cyprian Epist. 70 71 72 73 74 75 76. c Sozemen l. 7. c. 14 15. d Sozom. l. 1. c. 16. Niceph. lib. 14. cap. 47. e Cyril ad Euoptium Episcopum f Baron Anno. 37 2. S. ct. 15 25. g Epist. Amaeb apud Aug. Ep. 8. 19. h Hieron. Apolog. advers. Ruffin i Ussheri Gotschalcus p. 38 k Epiphan. Haer. 68. l Fox Martyr To 3. p. 147. m Troubles at Frankford n Cyprian de unitate Eccles. Origen contra Celsum l. 3. Aug. ep. 105. de Civ. dei lib. 16. c. 2. Greg. Naz. Orat. 51. Nazian. Orat. 12. 26. 37 44. Aug. ep. 19. 64. Optat. lib. 1. Orat. 14. Nazian. Orat. 10. Camerar. de vita Philippi Melancthones pag. 353. 385. Gen. 13. 8. Calvin epist. ad Bullinger Anno. 1544. p. 383. Edit. 2. fol. p. 138. Greg. Naz. Orat. 44. Heb. 12 25. Act. 16. 14. Mr. 13. 13. Eph. 1. 17. 1 Joh. 5. 20. a Aug. ep. 19. 48 112 166. clem Alex. strom l. 7. b Cyprian cont. epist. Steph. o Aug. de Bapt. l. 2. c. 3. l. 5 26 Contr. literas Petiliani l. z. c 85. de unitat eccles. c. 2 3. Tertullian Apolog. c. 47. de Resur. cap. 3. contr. Marcion l 3. c. 5. d Optat. l. 5. Irenaus l. 4. c. 44. Tertul. de praescript c. 19 21 22 33 36. contr. Marcion lib. 4. c. 5. Aug. ep. 165. contr. Crescon. l. 1. c. 33. Vincent in commonitorio vid. Raynold Conference with Hart. p. 141. 151. Field of the Church l. 3. c. 40 e Hilar. de Trin. l. 1 3 5. f Andrad de concil. Gen. l. 1. fol 49. l. 2. sol 123. Bellarm. de Rom. pontif l. 4. c. 3. Stapleton princip. fidei doctr. controv 4. q. 2. contr. 3. q. 1. in proaemio Greg. de Val. to 3. disp. 1. q. 1. p. 7. q. 5 sect. 28 37 g 2 Cor. 4. 3 4 2 Pet. 1. 19. Theodor de eurand Graec. Affect l. 8. Aug. de doct. Christ l. 2. cap. 8. l 1. 1 Cor. 2. 14. Iohn 1. 5. 2 Cor. 3. 18. 2 Cor. 5. 17. 1 Cor. 12. 7 8. 1 Cor. 2. 10. Iohn 14. 21 Ephes. 1. 17. 1 Cor. 2. 16 Bellar. de verb de● l. 3 c. 3. Stapleton de princip. doct. controv 2. q. 2. Dr. Jo. Whites way p 50 66. Jun. in Bellar. de interpret verbi l. 3. c. 3. Dr. Jackson of Scripture l. 2. sect. 3. c. 6. s. 3. Iohn 7. 48. 1 Cor. 1. 19 20. Vid Camero in Mat. 18. 2. to 2. p. 320 324 Jackson of Script l. 2. sect. 2 c. 3. sect. 9. Melch. canus loc. Theol. l. 12. c. 11. a Irenaus l. 1. 6. 3. Naz. Or. 14 40 Aug. Enchirid. c. 7. Tertul. de prascript c. 13 14. de Veland. Virgin c. 1. Athanas. in Symbol Iraene us l. 1. c. 1. Aug. ep. 57. Vid. Parker de descens l. 4. c. 3 b 1 Cor. 3. 10. 11 Heb. 6. 1 2 Tim. 1. 13. Col. 1. 23. Eph. 4. 13. 1 Tim. 3. 16. Gal. 1. 6 Rom. 6. 17. Rom. 12. 6. 2 Tim. 1. 13 14 1 Cor. 2. 2. 1 Tim. 6. 3 Tit. 1. 1. Phil. 1. 27. Rev. 14. 12. Herodot. in Clio. 2 Cor. 1. 24. Bishop ushers Serm. on Eph. 4. 13. pag. 7. Mornay de eccl cap. 3. 10. Gen. 13. 8. Aug. de Grat. lib. Arb. c. 1 depraedest sanct. c. 1. Gal. 5. 6 1 Tim. 1. 19 1 Tim. 3. 16 1 Tim. 6. 3. 2 Tim. 1. 13 Tit. 1. 1. Heb. 13. 9. Hieron. lib. centr Joan. Hierosolymit Tertul contr. Hermog c. 1. Amant veritatem lucentem oderunt redarguentem Aug. confess Ariani non Deum sed purpuram colunt Socrat. l. 3 c. 21 Tertul. contr. Valent c. 4. Theodorit Hist. l. 1. c. 2. Arist. Metaphy l. ● Isa. 30. 10 11 Jer. 5. 12 13 31 Jer. 43 2. M c. 2. 11. 2 Per. 3. 5. Aug. ep. 112. de doct. Christ lib. 2. c 6. de Morib eccles. cap. 17 18. Greg. Naz. Orat. 34. Clem. Alex. strom l. 6 p. 489. Isa. 10. 1. Mat. 23. 4.