Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	exceed_v	glorious_a	ministration_n	2,427	5	13.0061	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64611	The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.	Ursinus, Zacharias, 1534-1583.; Parry, Henry, 1561-1616.; Pareus, David, 1548-1622. Theologicall miscellanies.; A. R.	1645 (1645)	Wing U142; ESTC R5982	1,344,322	1,128

worship and Mosaicall policie or government to be observed in that region and nation untill the coming of the Messias and lastly for the Messias to be born out of that people But the new Testament hath no such speciall promises of corporall benefits but only generall as that God will preserve his Church unto the end and give it some abiding and resting place In the circumstance of the promise of grace In the circumstance of the promise of grace for in the old Covenant the beleevers were reconciled unto God and saved for the Messias sake which should be exhibited and for his sacrifice to come in the new Covenant we are saved for the Messias being come and exhibited and for his sacrifice already offered In the signes of the promise of grace In the rights or signes added to the promise of grace In the old Covenant the Sacraments were divers and painfull as the Circumcision the Passeover the Sacrifices and Oblations But the Sacraments in the new are few and plain even Baptism and the Supper of the Lord. In cleernesse and evidence In cleernesse and evidence The old had types and shadows of good things to come all things were figurative as their Priests and Sacrifices and therefore the more obscure and dark In the new is an accomplishment of these types and so all things are more cleer as well in the Sacraments as the doctrine thereof In gifts In gifts In the old the effusion and powring out of the gifts of the holy Ghost was more narrow and sparing in the new it is more large and plentifull Jer. 31.31 1 Cor. 3.9 Joel 2.28 I will make a new covenant If the ministration of condemnation was glorious much more doth the ministration of righteousnesse exceed in glory I will powre out my spirit upon all flesh c. In continuance Jer. 32.40 In continuance The old was but for a time during untill the coming of the Messias the new is for ever I will make an everlasting Covenant with them In their manner of binding In their bond or manner of binding The old Covenant bound them to the obedience of the whole Mosaicall law morall ceremoniall and civil the new bindeth us only to the morall or spirituall law and to the use of the Sacraments In extent In extent In the old Covenant the Church was inclosed and limited within the Jewish nation whereunto it became all others that would be saved to repair In the new the Church is spread over all nations and there is an entrance into it open to all beleevers of whatsoever nation estate or language Why the old Covenant is taken for the Law and the new for the Gospel Here is to be observed that the old Testament or Covenant is in Scripture oftentimes taken by a figure of speech called Synecdoche which we use when we take the whole for a part or a part for the whole for the law in respect of that part which is especially handled there for in the old Testament the law was more urged and there were many parts thereof the Gospel was then more obscure Contrariwise the new Testament or Covenant is for the most part taken for the Gospel because in the new Testament a great part of Moses law is abrogated and the manifestation and knowledge of the Gospel is to us more cleer and ample Quest 19. Whence knowest thou this Ans Out of the Gospel which God first made known in Paradise a Gen. 3.15 and afterwards did spread it abroad by the Patriarks b Gen. 22.18 12.3 49.10 and Prophets c Isa 5.3 42.1 2 3 4. 43.25 45.5 6 22 23. Jer. 23.56 31.32 33 33.39 40 41. Mic. 7.18 19 20. Acts 10.34 3.22 23 24. Rom. 1.2 Heb. 1.1 shadowed it by sacrifices and other ceremonies of the law d Heb. 10.7 Col. 2.17 John 5.46 and lastly accomplished it by his only begotten Son e Rom. 10.4 Gal. 4.4 3.24 Col. 2.17 The Explication The order correspondence of this question in the second part of the Catechism which the third question in the first part thereof THis nineteenth Question of the Catechisme which is concerning the Gospel is like to the third For as there it is demanded Whence knowest thou thy misery and answer is made Out of the Law So here the Question is Whence knowest thou thy delivery the answer hereof is Out of the Gospel Seeing then it hath been already spoken of the Mediatour we are necessarily also to speak of the doctrine in which the Mediatour is declared described and offered unto us that doctrine is the Gospel Afterwards we are also to speak of the mean whereby wee are made partakers of the Mediatour and his benefits that mean is faith First therefore the common place concerning the Gospel cometh to be handled which is fitly annexed to the former doctrine concerning the Mediatour and Covenant between God and men 1. Because Christ the Mediatour is the subject or matter of the Gospel which teacheth who and what manner of Mediatour this is 2. Because he is the author and publisher of the same for it is part of the Mediatours office to publish the Gospel as it is said The only begotten John 1.8 which is in the bosome of the Father he hath declared him 3. Because the Gospel is a part of the Covenant and the new Covenant is often taken for the Gospel The principall Questions are 1. What the Gospel is 2. Whether it be any new doctrine 3. How it differeth from the Law 4. What are the proper effects of the Gospel 5. Whence the truth and certainty of the Gospel may appear 1. What the Gospel is Three significations of the word Gospel THe Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which wee use Gospel signifieth 1. A joyfull message or news 2. The sacrifice which is offered to God for this joyfull news 3. The reward which is given to him who bringeth glad tidings Here it is taken for the doctrine or joyfull newes of Christ exhibited in th flesh Luke 2.10 as Behold I bring you glad tidings of great joy because to you this day Christ is born There is a difference also to be observed between the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the promise of the Mediatour to be exhibited hereafter How the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes differ in Scripture the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tidings of the Messias already exhibited Neverthelesse this difference of these words is not perpetuall and it consisteth rather in the letter and words themselves then in the thing signified by the words for both of them declare the same benefits of the Messias but the difference is only in the circumstance of time and in the manner of his manifestation and exhibiting as

but also our soules Therefore he ought to suffer not only in body but in soule also 2. Christ was to deliver us from the paines and torments of hell Therefore hee of force must suffer them which being so he either suffered them before his death or after death The Papists themselves confesse that hee suffered not after death Therefore it must needs be that he suffered them before death But these paines he suffered not in the body for the sufferings of the body were only externall Therefore he suffered those griefs in his soule 3. It is very convenient that the extremest and most grievous part of Christs Passion which was these dolours of minde should not be passed over without mention in the Creed But if the Article of Descension into hell concerne them not they should be left unmentioned sith that the former Articles treat only of the externall sufferings of the body which Christ suffered without him There is no doubt therefore but that by this Article the ghostly passions or sufferings of his soule are signified This is the true meaning of the Descension into hell and wee are to maintaine and defend against the Papists that which is certain namely that Christ so descended as hath been proved in this discourse Howbeit if any man be able to maintain with sure grounds and proofs that Christ descended in any other sense it is well I cannot Object 1. See D. Tho. Bils Bish of Winchin his Tract touching the redemption of mankind Pag. 154. c. John 19.30 The Articles of faith are to be understood properly and without any trope or figure Answ True except an Article being taken according to the proper signification be disagreeing from other places of Scripture But this Article of Christs descension into hell being taken properly is much repugnant to that saying of Christ It is finished For if Christ fulfilled and finished all the parts of our Redemption on the Crosse there was no cause why he should descend into hell that is into the place of the damned Object 2. The terrours and torments of the soule in Christ went before his buriall But the descension into hell followeth his buriall Therefore the descension into hell concerneth not those torments Ans The Minor of this Syllogisme is faulty in alledging that for a cause which is no cause For in the Creed the descension into hell followeth the buriall not that it was performed after the buriall but because it is an illustration of that which went before touching the Passion Death and Buriall lest any thing should be detracted from them as if it were said He suffered not only in body hee died not onely a bodily death hee was not onely buried but also suffered in soule the extreamest vexations and hellish dolours such as all the reprobate shall suffer for ever The chiefest therefore and weightiest part of Christs passion followeth in good order For the Creed proceedeth from the griefs of the body to the vexation and anguish of the minde and from the visible Passion to the invisible as it were from a lesse to a greater matter and circumstance 2. The fruits and use of Christs descension into hell CHrist descended into hell 1. That we might not descend thither but rather that hee might free us from the eternall paines and torments thereof 2. That he might transport and carry us triumphantly with him into heaven What it is to beleeve in Christ who descended into hell Wherefore to beleeve in Christ which descended into hell is to beleeve that Christ sustained for mee in his soule infernall and hellish paines and torments and that exceeding ignominy which is due unto the wicked in hell that thereby I might not descend into hell and that I might never be forced to suffer them all which otherwise I should suffer in hell eternally but that of the contrary rather I might ascend with Christ into heaven and there injoy with him exceeding happinesse and glory for ever and ever This is the use and profit of this Article of Christs descension into hell ON THE 17. SABBATH Quest 45. What doth the Resurrection of Christ profit us Answ First by his Resurrection he vanquished death that he might make us partakers of that righteousnesse which hee had gotten us by his death a Rom. 4.25 1 Pet. 1.3 1 Cor. 15.16 Again wee are now also stirred up by his power to a new life b Rom. 6.4 Col. 3.1 c. Eph. 1.3 2.5 Lastly the Resurrection of our head Christ is a pledge unto us of our glorious resurrection c 1 Cor. 15.20 21. The Explication THus farre have we continued the Treatise of Christs humiliation It remaineth that wee proceed unto his glorification for which hee rose the third day from the dead For the humiliation of the Mediatour was not to endure for ever but it was enough that he suffered once and died notwithstanding the efficacy and power thereof in preserving and maintaining the blessings issuing and flowing thence with full stream endureth for ever Now in Christs Resurrection two things are especially to be considered the history Two things to be considered in Christs resurrection and the fruit thereof In the history wee are to observe Who rose Who it was that rose from the dead 1. The history and therein to wit Christ both God and man in that body in which he died For this the Word never put off How he rose The manner of his rising which was that he who was verily dead revived from death recalling his soule to his body and gloriously came forth of his Sepulchre on the third day according to the Scriptures and that both by his Fathers and his own force and power I say not the power of his flesh but of his God-head For he was raised of the Father by himself because the Father worketh by the Son The testimonies of his rising The testimonies of his true resurrection Hee shewed himself openly to many women and Disciples the Angels bare witnesse thereunto 4. The fruits of Christs resurrection c. The fruits of Christs resurrection are expressed in these questions following The chief questions of Christs Resurrection are 1. Whether Christ rose againe 2. How he rose 3. For what cause he rose 4. What are the fruits of his resurrection 1. Whether Christ rose again INsidels beleeve that Christ died but beleeve not that he rose from death Neverthelesse that Christ rose again is proved by the restimonies of Angels Women Evangelists Apostles and other Saints who after his resurrection saw him felt him and talked with him And we were to beleeve the Apostles in respect of the authority which they had from heaven although they had not seen him 2. How Christ rose THe maner of Christs Resurrection is declared by these circumstances following 1. Christ did rise truely and indeed so that his soule did truely and indeed returne unto his body from which it was