Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	eternal_a	exceed_a	weight_n	6,870	5	9.1543	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17308	Truth's triumph ouer Trent: or, the great gulfe betweene Sion and Babylon That is, the vnreconcileable opposition betweene the Apostolicke Church of Christ, and the apostate synagogue of Antichrist, in the maine and fundamentall doctrine of iustification, for which the Church of England Christs spouse, hath iustly, through Gods mercie, for these manie yeares, according to Christs voyce, separated her selfe from Babylon, with whom from henceforth she must hold no communion. By H.B. rector of S. Mathews Friday-Street.	Burton, Henry, 1578-1648.	1629 (1629)	STC 4156; ESTC S107077	312,928	398

And hereby wee know that wee are of the truth and shall assure our hearts before him And vers 14. We know that we haue passed from death vnto life because we loue the brethren Yea this is such a badge as all men may know vs to belong to Christ Iohn 13. 35. By this shall all men know that yee are my Disciples if yee haue loue one to another Another seale of the certainty of Faith is affliction for Christs cause Hereupon the Apostle saith 2. Cor. 1. 5. As the sufferings of Christ abound in vs so our consolation also aboundeth by Christ. And hereupon hee groundeth the certainty of his hope not onely touching himselfe but also the Corinthians themselues vers 7. And our hope of you is stedfast knowing that as you are partakers of the sufferings so shall you be also of the consolation Yea the afflictions which Gods children suffer for Christ are occasions and meanes to fasten our faith the more surely vpon God as vers 9. We had the sentence of death in our selues that we should not trust in our selues but in God which raysed the dead The Apologue of the Traueller may be a Morall vnto vs in this matter The Sun and the Winde plaid each their part by turnes to see which could first cause the wayfaring man to cast his cloake off The Winde blowing and blustring vpon him caused him to buckle it closer to him but the Sun working vpon him with his warme rayes at length made him weary of his weede and to cast it aside So preualent are the blasts of afflictions to cause the Christian Pilgrim to buckle his mantle of Faith closer vnto him when as the flattering gleames of outward prosperity doe cause often times a feeble fainting in the soule To this purpose the Apostle saith excellently 2. Cor. 4. 8. We are troubled on euery side yet not distressed we are perplexed but not in despaire persecuted but not forsaken cast downe but not destroyed Alwayes bearing about in the bodie the dying of the Lord Iesus The Apostle keepes his Cloake close about him for all the storme that the life also of Iesus might be made manifest in our mortall flesh And vers 16. For which cause we faint not but though our outward man perish yet the inward man is renewed day by day For our light affliction which is but for a moment worketh for vs a farre more exceeding and eternall weight of glorie For our suffering with and for Christ is a sure token of our reigning with him Rom. 8. 17. If so be that we suffer with him we shall also bee glorified together with him Hereupon the Apostle reioyceth yea and glorifieth in this behalfe 2. Thes. 1. 4. We our selues glory in you in the Churches of God for your patience and faith in all your persecutions and tribulations that ye indure which is a manifest token of the righteous iudgement of God that yee may bee counted worthy of the Kingdome of God for which ye also suffer seeing it is a righteous thing with God to recompence tribulation to them that trouble you and to you who are troubled rest with vs when the Lord Iesus shall be reuealed from Heauen with his mighty Angels c. And Rom. 5. 1. c. Therefore being iustified by Faith wee haue peace with God through our Lord Iesus Christ by whom also we haue accesse by Faith into this grace wherein we stand and reioyce in hope of the glory of God And not onely so but we glory in tribulations also knowing that tribulation worketh patience and patience experience and experience hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. So that by these places of holy Scripture wee may note what a strong euidence and assurance of saluation a faithfull man receiueth from the vse of afflictions such as he suffereth especially for Christs cause They are infallible tokens vnto vs of Gods righteous iudgement to come yea they are the very Characters of Christ. As the same Apostle saith Gal. 6. 17. From henceforth let no man trouble me for I beare in my body the markes of the Lord Iesus As if the Apostle had said Let no man go about to disturbe my Faith or to trouble and blunder the clear chrystall fountaine of that Euangelicall Doctrine which I haue both preached and practised with the mixtures of legall Ceremonies and carnall Rites for I am ready to seale vp with my dearest bloud this my Faith and Doctrine bearing already about in my body the ignominious markes as the world accounts them of the Lord Iesus as the most certaine seales and testimonies of my reioycing in Christ Iesus by which reioycing I dye daily In a word the afflictions of Christ are the Christians high-way to Heauen Acts 14. 22. Paul confirmed the soules of the Disciples by exhorting them to continue in the Faith concluding that we must through much tribulation enter into the Kingdome of God So that a Christian asking the way by which he must trauell to the Kingdome of Heauen his Country and being told that the way through which he must passe is a very narrow and strait passage incumbred with many difficulties and dangers strowed with thornes and bryars beset with band-dogs and wilde beasts crawling with serpents and snakes and lying through a barren and desolate desert where hee must looke to finde but hard entertainment suffer much hunger and thirst cold and nakednesse c. will not this Christian Traueller meeting with such signes and tokens of his way chawked out vnto him aforehand perswade himselfe that he is now in the right way to his Countrey Whereas if hee meete with pleasant pathes through fertile fields and bespangled meadowes and pleasant groues and chrystall riuelets to refresh and delight him and in stead of saluage wilde beasts and serpents finde courteous entertainment and kinde vsage of the Natiues and Patriots of the Country may he not iustly suspect he is out of his way For as one saith Non est ad astra mollis è terris via The passage from earth to Heauen is not strowed with Roses Afflictions then being the way to Gods Kingdome the Christian mans Country it is a strong euidence that he is one of Gods Sons and Children whom the Father thus chasteneth as the Apostle saith Another meanes to strengthen our Faith in the certainty of it concerning saluation is our manifold infirmities a thing not more strange than true For as the Apostle saith 2. Cor. 12. 10. When I am weake then am I strong Therefore saith he I take pleasure in infirmities most gladly therefore will I reioyce in mine infirmities that the power of Christ may rest vpon me Now the reason why our infirmities and weaknesses doe tend to our further strengthning in Grace and Faith is not out of the nature and property of infirmities but because they driue vs from

flesh I liue by the faith of the Sonne of God who loued mee and gaue himselfe for mee Here is true loue indeede where the soule is not where it liueth but where it loueth And between these friends all things are most freely common He partakes of our flesh we of his spirit Hee of our nature we of his grace He of our infirmities we of his perfections He of our pouerty we of his riches yea Hee of our sinnes which hee bare vpon the Tree wee of his righteousnesse the best Robe He is called the sonne of man we the Sonnes of God He the Lord our righteousnesse and we the Lord our righteousnesse yea He and we one Christ. O incomparable communion O incomprehensible vnion Neuer such an immediate intercourse and community betweene friends And this not for a day or a yeare or for terme of life but for life without terme For as Christs loue to his is from euerlasting so it is to euerlasting it is without beginning and therefore without ending Ioh. 13. 1. So that of this loue betweene Christ and his faithfull friends and brethren we may sing the Psalme of Dauid the burthen whereof is principally the loue between Christ and his brethren Behold how good and how pleasant it is for brethren to dwell together in vnity It is like the precious oyntment vpon the head that ran downe vpon the beard euen Aarons beard and went downe to the skirts of his garments As the deaw of Hermon and as the deaw that descended vpon the mountaines of Sion for there the Lord commanded the blessing euen life for euermore This Psalme is a mirrour and cleare type of that vnion and communion of grace betweene Christ and the faithfull Behold therefore it is Christ that maketh his faithfull ones to dwell together in vnitie to bee of one minde in the house of God Psalme 68. 6. He it is that perswades Iaphet to dwell in the Tents of Sem the Gentiles to become one Family with the Iew vnder Christ that one head whose type was Aaron From him our head our high Priest flowes downe the oyle of grace vpon vs vnto the skirts of his clothing euen vpon vs whose nakednesse hee hath couered with the skirts of the robes of his righteousnesse of whose fulnesse wee haue all receiued and grace for grace His head is full of the dew of grace distilling vpon the barren Mountaines of his Sion his Church and chosen to poure a blessing vpon it and there to giue life for euermore Such is the vnion betweene Christ his faithfull ones farre passing the loue betweene dearest friends euen that betweene Ionathan and Dauid passing the loue of women Eightly nor is this vnion betweene Christ and the beleeuer a ciuill vnion such as is betweene the King and the Subiect for alas to what dis-vnion and diuision is this subiect too especially where the Pope is Lord Paramount whenas eyther his roaring Buls of excommunication and deposition of Kings or the poysoned steellettoes or pistols of his all-daring brats doe euen teare the head from the body as too lamentable experience hath proued True it is that Christ is our King and we his seruants hee commands vs wee obey him he is our Princely head we his members but his commandements are not grieuous his yoke is easie and his burden light He hath lightened the burden and sweetened the yoke vnto vs by both hauing borne the grieuousnesse and bitternes of it himselfe alone and for the remnant hee both beares it with vs and giues vs strength to beare it yea he hath so loued vs and so shed his loue abroad in our hearts by his holy Spirit giuen vnto vs that as hee can neuer deny vs the grace and protection of a louing Prince so hee hath giuen vs grace neuer to deny him our most humble homage and louing obedience So that neuer was there such a strait bond betweene Prince and People as betweene Christ and the Beleeuer Ninthly this vnion betweene Christ and the Beleeuer is not a coniugall vnion such as is betweene a man and his wife although this be a mysticall resemblance whereby Christ setteth forth his vnion with vs. For this Coniugall vnion suffereth dissolution and death giues the Suruiuer libertie to marry a new mate Not so with Christ and his Spouse This is a band indissoluble The marriage band is but during this life it holds not in heauen for there they neither marry nor are giuen in marriage but this with Christ suffereth no diuorse but death is a degree to the full consummation of it Also the man and the wife are but one flesh but Christ and the beleeuer one spirit In a word this vnion betweene Christ and the Beleeuer is not the vnion of dependency as between the Creature the Creator for this is common to all the Creatures who haue their being life and sustentation in a dependency from the Creator his raine showreth and his sunne shineth vpon the good and euill vpon the iust and the vniust indifferently All depend and waite vpon thee saith Dauid and thou giuest them their meate in due season when thou openest thine hand they are filled with good when thou withdrawest their breath they returne to their dust But the vnion betweene Christ and his although it be an vnion of dependency wherein the Beleeuers eternall well-beeing hath a necessary dependance on Christ yet this dependance is proper and peculiar to the faithfull and not common with any other Creature vnlesse with the elect Angels who depend vpon Christ for the perpetuation of their happinesse So that the faithfull haue their dependance on Christ not onely as their Creator being the eternall Word common with other Creatures but chiefly as their Redeemer and Sauiour proper to them only and that not only for the supply of things temporall but much more of graces spirituall and glory eternall Thus by shewing what kinde of vnion this between Christ and the Beleeuer is not wee come to see the more cleerely what it is The Scripture also setteth forth this vnion by sundry similitudes especially foure as betweene a house and the foundation betweene the vine and the branches or the oliue roote and the tree betweene the man and the wife betweene the head and the members What more neare the foundation and building make one house the vine and branches one tree the man and wife one flesh the head and members one body So Christ and the beleeuer are one spirit Being vnited to Iesus our head hee becomes the Sauiour of vs his body Ephes. 5. 23. Beeing vnited to Christ wee are annoynted with all his titles and graces we are made Kings and Priests to God his Father Beeing vnited to this foundation we become liuing stones growing vp to an holy Temple in the Lord. Being vnited to this Vine this Oliue we partake of the sweetnesse of the one and of the fatnesse of the other Being

ne loquentibus nobis 〈◊〉 q●● veritatem non potest capere non timemus ne tacentibus nobis qui veritatem potest capere falsitate capiatur Aut enim sic praedestinatio praedicand● est quemadmodum eam sancta Scriptura euid●●ter loquitur vt in praedestinatis sine poenitentia sint dona vocatio Dei aut gratiam Dei secundum nostra dari merita confitendum quod sapiunt Pelagiani that is Is not the truth rather to be spoken that he which can receiue it may receiue it than to be concealed that not onely neyther can receiue it but also he that is more intelligent may be made worse The enemy of grace is instant and vrgeth by all meanes that it might be beleeued it is giuen vnto vs according to our merits and so grace should now bee no more grace And yet wee will not speake that which by the testimony of the Scripture we may speake for we feare forsooth lest if we speake he be offended that cannot receiue the truth and we doe not feare lest while we are silent he which is able to receiue the truth may be deceiued by errour For eyther is predestination so to bee preached as the holy Scripture doth euidently declare it that in those that be predestinate the gifts and calling of God may bee without repentance or else we must confesse that the grace of God is giuen according to our merits which is the opinion of the Pelagians And againe in the same booke Chapt. 21. Nimi● contentionis est praedestinationi contradicere vel de praedestinatione dubitare It is too much peruersnesse to contradict predestination or to call it into question Yet Saint Augustine denies not but that wisedome and discretion is to be vsed in the preaching of it For saith he it is not so bee preached to the ignorant multitude as that the preaching of it may seeme worthy of reproofe For dolosi vel imperiti medici est etiam vtile medicamentum sic allegare vt aut non profit ●ut ob●●t It is the property of a deceiptfull or an vnskilfull Physitian so to apply euen a wholesome plaster as that either it doe no good or else hurt Which was the prouident wisedome of his sacred Maiesty our gracious Soueraigne in his late in●unction to Ministers not to debarre them from the free and lawfull yea the most vsefull and comfortable preaching of that diuine Doctrine of predestination as occasion serued but rather to giue direction at least to younger Diuines lest through want of mature iudgement in the manner of opening that mysterie and applying of it they might haply put a stumbling blocke before the iniudicious and ignorant hearer For otherwise his excellent Maiesty doth himselfe beare royall record to this diuine Doctrine in his learned Paraphase of the Reuelation the 20. Chapter in the latter end in these words The booke of life was opened to the effect that all those whose names were written in it to wit predestinated and elected for saluation before all beginnings might there be selected for eternall glory Now haue not wee in these times the same iust cause of speaking this truth in regard of those Pelagianizing enemies of the grace of God the Pontificians and their complices as Augustine had against the Pelagians both of them contending to ouerthrow the truth of predestination being the ground of the free grace of God in sauing mankinde and to establish mans merits and righteousnesse as the motiue cause of the grace of God Therefore in this so important a cause hauing to deale with so many importunate aduersaries of this fundamentall truth we must not be meale-mouthed lest we come to verifie that of our selues which Gregory once said of some Nonnulli dum veritatis Discipuli esse humiliter neglig●●●● Magistri errorum fiunt Many while out of a kind of humility they neglect to be the Disciples of the truth they become the Masters of errors Come we then in the feare of God to free our selues of the enuie of his great glory in setting down this great mysterie wherein the glory of Gods rich grace doth most clearly shine and shew it selfe Predestination then is an vnchangeable act of Gods good pleasure and will whereby he hath from all eternity of his free grace elected out of the corrupt masse of mankinde fallen in Adam a certaine number of men whom hee hath purposed effectually to bring to eternall saluation by the only absolute meanes and merits of Iesus Christ and by other conditionall and subordinate meanes appointed by him for the receiuing and applying of Christ and walking in him ●●en vnto the end leauing the rest of men in their originall corruption to their further and finall condemnation The Scripture makes good euery part of this definition First for the subiect of it which is predestination the * word is there often vsed which signifieth a fore-determining or appointing or preordaining of a thing But about the name or the thing there is no great question made The very aduersaries are forced to confesse it at least in part Now for the Predicate of the definition it is an act or decree called sometimes in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Councell as Ephes. 1. 11. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Purpose as Rom. 8. 28. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1. Pet. 1. 2. which is such a fore-knowledge as is not onely a bare prescience but a Praescitum an established or decreed fore-knowledge as the Latines call a decree of the people Plebiscitum and also the decree or iudgement of a cause Cognitio or tryall or knowledge So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or praecognitio or fore-knowledge of God is his witting and willing act or decree The Apostle therefore in the forenamed place Rom. 8. doth ioyne the purpose of God and his fore-knowledge together as one and the same thing vers 28. 29. For wee know that all things cooperate or worke together for good to them that loue God being the called according to his purpose and hee addes For whom he fore-knew those hee also predestinated to be conformed to the image of his Sonne So that to predestinate to a conformity vnto Christ is an act of Gods fore-knowledge or fore-decree conducing vnto or producing the end to the which God decreed or purposed Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-knowledge or fore-decree of God is very emphaticall and significant containing in it as wee said before not a bare prescience much lesse that this fore-knowledge in God was led or moued by the euent of those things which he saw would come to passe in the creature according to which euent he should predestinate men to saluation or damnation because he fore-saw they would be such such as the Pontificians whosoeuer symbolize with them in this matter possessed or tainted with the spirit of the Pelagians of which Augustine speaketh but this fore-knowledge in God here hauing speciall and sole reference

mysterie of mans saluation but it is expresly and particularly referred to the will and good pleasure of God as the prime and supreme cause of all That the Sonne of God Iesus Christ came into the world to take our nature vpon him to be incarnate of the Virgin Mary and to become our Mediatour and to accomplish the worke of mans saluation it is wholly and in euery part ascribed to the will and good pleasure of God How often doth Christ himselfe say in the Gospell I came downe from Heauen not to doe mine owne will but the will of him that sent mee Ioh. 6. 38. It pleased the Father that in him should all fulnesse dwell and hauing made peace through the bloud of his Crosse by him to reconcile all things vnto himselfe c. His death and passion were the fruits of Gods will and good pleasure Esa. 53 10. It pleased the Lord to bruise him he hath put him to griefe when thou shalt make his soule an offering for sinne c. and the pleasure of the Lord shall prosper in his hand His preaching here on the earth and reuealing the mysterie of God vnto Babes was from his Fathers good will Euen so Father for so it seemed good in thy sight Mat. 11. 26. I hope they will not deny or question any of this as by pretending any merit in vs to precede or procure as a motiue from God any part of this grace of Redemption And yet I know not what they meane when they ascribe to the Virgin Mary a merit at least Ex congruo why shee should be the Mother of God That we should be saued by such a means as the preaching of the Gospell which is Christ crucified a meanes contemptible in the eyes of the world it is Gods good pleasure It pleased God by the foolishnesse of preaching to saue them that beleeue 1. Cor. 1. 21. The whole administration of the Word of God is according to his owne will Heb. 2. 4. Our regeneration is not according to the will of the flesh nor the will of man but of God And Iames 1. 18. Of his owne will beg ate he vs by the Word of truth that wee should be a kinde of first-fruits of his creatures So also our saluation 1. Thes. 4. 3. This is the will of God euen your sanctification It is hee that worketh in vs both to will and to doe of his good pleasure Phil. 2. 13. The perseuerance of Gods Saints and Elect in the state of grace vntill they come to full glory is the will of God Iohn 6. 39. This is the Fathers will which hath sent me that of all which he hath giuen me I should lose nothing but should raise it vp againe at the last day And Mat. 18. 14. It is not your Fathers will that one of these little ones should perish That we inherit eternall life it is Gods good pleasure Luke 12. 32. Feare not little flocke for it is your Fathers good pleasure to giue you the Kingdome So also Iohn 6. 40. It is the will of the Father to giue vs eternall life The Scriptures abound in setting forth the glory of Gods will and good pleasure herein Admirable is the wisedome and counsell of God that hee hath in the holy Scriptures so punctually and particularly pointed out vnto vs the pleasure of his will taking place in euery part and passage of the worke of our Redemption as altogether depending vpon that prime independent eternall will and good pleasure of God in his free purpose and appointment of vs vnto eternall life Let all aduersaries here stop their mouthes and be couered with confusion of face that goe about to robbe God of this his great glory while they would haue Gods electing of vs to depend vpon the free-will and work of man and Gods will and pleasure to bee no more but a consequence of their wils which qualities and actions in them God fore-seeing from all eternity say they did thereupon will that such should be saued according as he saw they would both receiue grace offered and retaine the same vnto the end And this they will haue to be the very substance and whole contents of the Gospell O for a Gagge for this new Gospell Nay no Gospell but it is the old spell of the Serpent which subtile though it were yet it is foolishnesse with God Ye shall be as Gods knowing good and euill That is as some learned Interpreters note vpon it the Serpent would perswade mankinde as indeede he did that hee should not neede any further Gods wisedome and counsell for direction themselues should bee thenceforth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe-wise sufficient yea euen as Gods knowing all things And Salomon saith Hee that is selfe-wise is a foole yea a foole of all fooles Well yet this Doctrine of the Serpent did not directly though by consequence it did exalt man aboue God but onely seemed to place him in an equall ranke with him But this Doctrine built vpon that foundation of the Serpent is now erected so high as it surmounts the Throne of God Now must God become inferiour to his creature his Souereigne will must daunce attendance at the doore of mans will Onely they haue left God his bare prescience as if he were no better than a poore Prognosticator or Fortune-teller And yet if this hellish and blasphemous doctrine were to bee found onely amongst those ancient Heretiques the Pelagians or among their successors the Pontificians it were but dignum patella operculum no maruaile if they that are of their Father the Deuill doe the workes of their Father The Lord Christ keepe out or whippe out this dotage yea this doctrine of Deuils out of his Schoole Let such vncleane Birds neuer nestle or roost in Christian Nurceries But passe wee to the next point in the definition From the perennious and pure fountaine of Gods will and pleasure doe flow all the riuers of the waters of life towards the creature as first in Gods eternall electing out of the corrupt masse of mankinde a certaine number of men This election of God is the prime and proper act of his good pleasure and will As Ephes. 1. 4. 15. Verses So Deut. 7. 6. 7. 8. Vers. where we haue a type of his election in the children of Israel flowing from the free loue and fauour of God But this reflecteth vpon that before sufficiently confirming this Againe this election is of a certaine number of men I say of a certaine number not of all as some absurdly affirme which is against the nature of an election For Electio est aliquorum non omnium Election is of some not of all as the word it selfe also importeth signifying to gather out from among others Againe a certaine number and definite not vncertaine and indefinite as the Pontificians teach The number of the Elect of God is a certaine and fixed number Hereupon Augustine saith Qui praedestinati sunt in