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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36539	A collection of texts of Scripture, with short notes upon them, and some other observations against the principal popish errors; Abrégé des controverses. English	Drelincourt, Charles, 1595-1669.; Comber, Thomas, 1645-1699.	1688 (1688)	Wing D2160B; ESTC R14004	125,272	218

they can claim nothing by debt in a way of strict Justice It is allowed by our Adversaries that Men by their good Works cannot merit Remission of Sin. And they who cannot deserve to be forgiven how should they deserve to have an infinite Reward bestowed upon them But whence should both one and the other come then but from Grace And if by Grace then it is no more Works otherwise Grace is no more Grace But if it be of Works then it is no more Grace otherwise Work is no more Work Rom. 11. 6 7. For to him that worketh is the Reward not reckoned of Grace but of Debt Rom. 4. 4. So that 't is also a Contradiction to say that he giveth us Grace to Merit for Grace excludes Merit Where there is Merit there can be no Grace and where there is Grace there can be no Merit And if there cannot be Merit to obtain Remission but that is of Grace how should there be Merit to obtain Glorification To have a Righteousness or Works truly Meritorious this Righteousness and these Works then must be perfect at least and without defect For how should an imperfect Righteousness merit But this cannot be said of the Righteousness or good Works of any Justified Person whatsoever For Jam. 3. 2. In many things we offend all Job 9. 3. If he will contend with him he cannot answer him one of a thousand And vers 21. If I justify my self mine own Mouth shall condemn me If I say I am perfect it shall also prove me perverse That a Justified Person may merit eternal Life by his good Works his good Works ought to be perfect and he ought certainly to have no other but good Works for where there is Sin there is need of Pardon And 't is strange that he should have need of Pardon for some and yet can merit a glorious Immortality by others But now it is plain that every justified Person doth sin often Again to have good Works properly meritorious there must be a proportion between the Work and the Reward that the good Work may be a sufficient price or value for the Recompence But now what proportion can there be between an Imperfect Righteousness and Eternal Glory Rom. 8. 18. I reckon says the Apostle that the sufferings of this present Time are not worthy to be compared with the Glory that shall be revealed in us 2 Cor. 4. 17 18. For our light-affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory There is no comparison between the Sufferings of the most glorious Martyrs and the transcendently glorious Reward in Heaven Then there is no equality of worthiness of one to the other And if the Sufferings of the most glorious Martyrs have not a Dignity and Worth in them equal to the Glory to come what shall we say of all other good Works Nay though our Works were perfect as perfect as a Creatures can be yet there would be no proportion between our Work and Eternal Life that is so unspeakably great Therefore Adam in Innocency could not merit properly such a glorious Reward as is now promised us in the Gospel For there is no proportional dignity in the Work of any Creature suitable to so great a Glory The most that can be said is That he did not deserve Pain or Punishment or that he did deserve some consideration for the right use of this Free-will that was put into his Power but not that he deserved so great and long and glorious a Reward as is promised us And how can any Justified Person now deserve it whose Righteousness is so stained and defective The most that can be here said also is that it is congruous that good Men who labour against so many Difficulties in mortifying their Lusts and to please God should not be treated in the same manner with other Men but it cannot be said that they deserve so great a Reward as a blessed and glorious Immortality Again be our Works never so perfect yet they could not merit Eternal Life because we do but that which as Creatures we are bound to do though there were no Reward proposed Luke 17. 10. When you have done all those things that are commanded you say We are unprofitable Servants we have done that which was our Duty to do And we can bring no advantage to God by it by which he should be bound to repay it For Job 22. 2. Can a Man be profitable unto God Or is it Gain to him that thou makest thy Ways perfect So Job 35. 7. If thou be Righteous what givest thou him or what receiveth he of thine hand Thy Wickedness may hurt a Man as thou art and thy Righteousness may profit the Son of Man. Job was very sensible of this and therefore what little cause there was of boasting in or relying upon the Merits of his Righteousness though it had been never so perfect Job 9. 15. Whom though I were Righteous yet would I not answer him says he speaking of God but I would make supplication to my Judg. So Psal 16. 2. My Goodness extendeth not to thee And after all whatsoever good Work any Justified Person doth he doth all by a Power received from God himself and how can he merit from God by that which he himself has given For Job ●1 11. Who hath prevented me that I should repay him Ephes 2. 10. We are his Workmanship created in Christ Jesus unto good Works Phil. 2. 13. For it is God which worketh in you both to will and to do of his good pleasure And 1 Cor. 4. 7. What hast thou that thou hast not received And if thou hast received it why boastest thou as if thou hadst received it not Rom. 11. 35. Who hath first given unto him and it shall be recompensed unto him When there is a Promise of a Reward annex'd indeed to any performance upon condition of it then upon the performance of the Condition tho it be never so small and by whatsoever power it be performed the Reward is due tho it be never so great But it is due by Promise only the Promiser of meer Grace engaging himself to it and not from the dignity of the Work. And in this sense Eternal Life may be said to be due to them that keeps Covenant with God And therefore 't is sometimes called a Reward and God will at last proceed with Men according to their Works according to the Order assigned and Condition prefix'd in the Covenant of Grace But still the Reward promised is of Grace to us being only founded upon a free and gracious Promise by which God hath obliged himself to give it but is not by virtue of a just and proportionable dignity in the Work it self But this will not serve the turn of our Adversaries who assert that Works are properly meritorious which must be understood in themselves and not by virtue of the Promise For pardon of Sin is