Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	face_n	moses_n	shine_v	2,681	5	9.0852	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86549	Salvation from sinne by Jesus Christ: or, The doctrine of sanctification (which is the greater part of our salvation) founded upon Christ, who is both the meritorious, and and efficient cause of sanctifying grace, purchasing it for, working & perfecting it in his people. Applied (as it was specially intended) for the better information of our judgements, and quickning of our affections in holiness, wherein our everlasting our everlasting happiness chiefly consisteth. / Preached in the weekly lecture at Evesham in the county of Worcester, by George Hopkins, M.A. minister of the Gospel there.; Salvation from sinne by Jesus Christ	Hopkins, George, 1620-1666.	1655 (1655)	Wing H2743; Thomason E1608_1; ESTC R208454	135,124	325

pathetically declared and complained of the wilful wickednesse of Israel Isa 1.2 3 4. notwithstanding his tender dealing with them he being still unwilling of their ruine saith to them ver 18. Come now and let us reason together So let me say unto thee on the behalf of God and thy own soul Come and let us reason together before we part and see whether it be not possible to prevail with thee to be willing to the salvation of thy own soule And here let me put a few Queries to thee 1. Hast thou not lived all thy dayes in the light of the Gospel and under the meanes of Grace the Lord yet still offering unto thee his saving help wooing intreating beseeching thee to accept of him that thou maist be saved And will not all these meanes and mercies thou now injoyest rise up in judgement against thee in the great day of thy account Mat. 10.14 15. And whosoever shall not receive you nor heare your words when ye depart out of that house or city shake off the dust off your feet Verily I say unto you it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgement than for that city Chap. 11.21 2● 23 24. Woe unto thee Corazin wo unto thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sidon they would have repented long agoe in sackcloth and ashes But I say unto you it shall be more tolerable for Tyre and Sidon at the day of judgement than for you And thou Capernaum which art exalted unto heaven shalt be thrown down to hell for if the mighty works which have been done in thee had been done in Sodom it would have remained untill this day But I say unto you it shall be more tolerable c. Hence let me propose to thee a second Querie 2. Dost not thou account Heathens Infidels persons in a most forlorne and miserable condition and wouldst thou not account it a reproach to be called Heathen or Infidel and is not thy condition farre worse than theirs they have but the light of Nature the book of the Creature to read God in and know not what a Bible meanes thou hast the light of Scripture wherein the will of God is fully revealed The light of Nature may discover much of mans misery but Scripture revealeth it more fully and sheweth the effectual remedy and that plainly and clearly Now consider this that as thou enjoyest greater light thy condemnation will be the more heavy if thou continue to sin against it for thou wilt have no cloak for thy sin Joh. 15.22 3. When thou readest or hearest the History of the rebellious Israelites how they sinned against God after he had wrought for them great deliverances and they had seen his wonders and been instructed out of his Law Art thou not ready to condemn them for their great wickednesse and is not thy sinne greater than theirs If thou believest Scripture to be the word of God thou hast the same miracles to convince thee and all that were wrought by Christ and his Apostles too but that which is of greater consequence is that all the Types Prophesies and Promises of the Law wherein they could see but darkly through a veile of grace that was to be revealed t Praesens autem in carne ipse Mediator beati ejus Apostoli jam Testamenti novi gratiam revelames apertius indicarunt quae aliquanto ●e ultius superioribus sunt significata tempopo ibus Aug. de Civ Dei l. 10. c 32. are now fulfilled and in fulfilling and we are called under the Gospel to behold as it were with open face the glory of the Lord and the cleare light that now shines discovers more fully by many degrees the way of life than all the doctrine and miracles of Moses And now wherein thou judgest them dost thou not more deeply condemn thy selfe If he that despised Moses law died without mercy under two or three witnesses of how much sorer punishment shalt thou be thought worthy who hast trodden under the foot the Son of God and despised his Gospel of grace Consider also the words of the Apostle Heb. 1.1 2. with ch 2. 1 2 3. God who at sundry times and in divers manners spake in time past unto the fathers hath in these last dayes spoken unto us by his Son therefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence and reward how shall we escape if we neglect so great salvation which began at first to be spoken by the Lord and was confirmed unto us by them that heard him 4. When thou readest of the Jewes that refused Christ when he came among them preaching unto them and instead of accepting him persecuted him and when it was put to their vote whether Christ or Barabbas should be released they saved Barabbas and delivered Jesus to be crucified Doth not thy heart even rise against them Yea is not the name of a Jew therefore become odious among us And art not thou worse than they Most of them although they sinned greatly herein yet they did it ignorantly they did not believe that Jesus was the Christ but looked for another and therefore did not persecute him as Christ but as a Deceiver for said the chief Priests and Phari●ees unto Pilate Sir We remember that that deceiver said while he was yet alive After three dayes I will rise again Mat. 27.62 63. For if they had knowne it they would not have crucified the Lord of glory 1 Cor. 2.8 But thou believest that Jesus is the Christ and knowest that salvation is not to be had in any other yet thou receivest him not but daily sinnest against him and provokest him with hardnesse of heart And how oft hath the Lord put it to thy vote whether thou wouldst have Christ or sin to live and rule over thee and thou hast still given a reall voice for the life of thy base corruptions far more mischievous than Barabbas and choosest to live under the power of sinne and Sathan and crucifiest Christ afresh by thy daily transgressions offering despight unto the spirit of grace Thou art therefore inexcusable O man whosever thou art that judgest those Christ-murdering Jewes for wherein thou judgest them thou condemnest thy self for thou that judgest dost the same or worse things And thinkest thou this Ro. 2.1 3. that thou shalt escape the judgement of God 5. Art thou content as thy security seemes to maintain to die in a state of sin and perish as one that wilfully refuseth grace offered and to receive the saddest condemnation If thou dost indeed believe that there is a heaven of unspeakable joyes and a hell of intolerable torments methinks thou shouldst not be willing to lose heaven and fall

delivered from the greatest evill so thereby he is restored to the chiefest and choicest good g See Master Baxters Saints Rest part 1. cap. 4. sect 4. By Reason man excelleth beasts by Holinesse he excelleth himself inferiour onely to the Angels in Degree and made like unto the Lord as far as a Creature may be to his Creator Ball of Faith pag. 285. the image of God and the enjoyment of him is Mans greatest good yea what greater good is any creature capable of than to be brought into conformity to God and the fruition of him to all eternity Now righteousnesse and holinesse are Gods Image and therefore the new man is said to be created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after God that is after the Image of God in righteousness true holiness Eph. 4.2 And the new man is expresly said to be renewed in knowledge which we must understand of sanctified knowledge after the Image of him that created him Col. 3.10 And by this we are made capable of the eternal inheritance of the Saints in life Col. 1.12 Giving thanks unto the Father which hath made us meet h Haec autem aptitudo vel novae dignitatis conditto ut in nobis inveniatur duo prae●upponit ex parte Dei potentem operationem misericordem acceptationem Operatione en●m acceptatione divina ●oonei constituimur ad participandam sortem sanctorum O●… divina necessaria est quia mutari nos oporre● navas 〈◊〉 efficip●ius quam participes esse p●ssumus coelestium benefi●●●um Nam in nobis nihil est aliud quam summa in●ptitudo ●●●num spirituale sive intelligendum sive faciendum sive denique ●●●um Dav. in loc to be partakers of the inheritance with the Saints in light This meetnesse requires a two-fold work of God 1. His gracious acceptation of us 2. His powerfull operation of a work of grace in us for we must be changed and made new Creatures before we can be partakers of the heavenly blessings Blessed are the pure in heart saith our Saviour Christ Mat. 5.8 for they shall see God i Nega● quenquam posse Deum videre fine sanctimonia quoniam non aliis oculis videbimus Deum quam qui reformati fuerint ad ejus imaginem Calv. in loc And without holinesse no man shall see God Ro. 12.14 Sanctification makes us capable of the vision of God not as a meer condition or passive qualification but as the necessary disposition of the Agent towards its Object as the seeing faculty is required to the act of seeing as well as a visible object Joseph said unto his Brethren Ye shall not see my face except your younger Brother be with you Benjamines being with them was nothing to their naturall faculty of seeing they had eyes sufficient to look Ioseph in the face if they might have been admitted into his presence without Benjamines being there and therefore his company was a meere condition But when the Psalmist saith Psal 119.18 Open thou mine eyes that I may behold wondrous things out of thy Law we take this to be his meaning that unlesse the blind eye of our understanding be illuminated we can discern no more in spirituall than the man born blinde could of naturall things till Christ had opened his eyes For the naturall man receives not the things of the Spirit of God neither can he know them because they are spiritually discerned Thus without holinesse no man shall because without it no man can see k Ita Deus nobis erit notus conspi●uus ut videatur spiritu à singulis nobis in singulis nobis Aug. de Civ Dei l. 22. c. 29. God For by the Sanctification of the understanding the Soule is enabled to behold him and the sanctified will and affections onely are able to enjoy him and were an unsanctified soule in Heaven it could enjoy nothing at all of the glory of the Lord. Yea if you will but acknowledge that the great worke of Christ in the Salvation of his people consisteth in his bringing them to glory which none that is a Christian can deny our argument will be strong enough For what is grace but the beginning of glory and what is glory but the perfection of grace wherein sin is removed and compleat holinesse bestowed upon the Soule Our growth from one degree of grace to another is called our being changed or transformed from glory to glory 2 Cor. 3.18 But we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Here then grace is called glory For grace and glory differ not specifically l Magis minus non variant spe●iem but gradually and therefore are the same essentially Davenant calls Grace aetas infantilis gloriae the infant age of glory A man is the same person when he is grown to full stature as he was when he was an infant consisting both of the same essentiall and integrall parts But the difference is in growth so the glorified in Heaven are the same that were the sanctified on Earth onely in this they differ what was begun here is absolutely perfect there here they were regenerated John 3.3 1 Pet. 2.2 Isa 66.11 Eph. 4.13 and born againe and as new-born babes fed upon the sincere milke of the word sucking and being satisfied with the breasts of consolations but there they are grown to a perfect man unto the measure of the stature of the fulnesse of Christ and sit down at the marriage supper of the Lamb continually feasting themselves in the presence of God Because this argument may probably be the most taking with those that wait and rejoyce in the hope of glory I shall insist the more largely upon it and more particularly consider wherein Heavens glory consisteth Paul tells us Rom. 14.17 The Kingdome of God is righteousnesse and peace and joy in the Holy Ghost He speaks indeed of the Kingdome of grace but glory being the same in kinde we may take a view of it as we are able according to these particulars 1. Righteousnesse which is the first part of glory mentioned hath different acceptions and therefore we must give you a distinction by the way 1. Righteousnesse is sometimes taken in a strict and narrow sence and is distinguished from holinesse holinesse being a conformity to the first table of the Law and righteousnesse to the second holinesse having respect to God and righteousnesse to man immediately and in this sense we take it in such texts of Scripture where holinesse and righteousnesse are both expressed as Luk. 1.75 2. Righteousnesse is sometimes taken more largely and promiscuously or convertibly with holinesse And so where we read of righteousnesse or holinesse severally in Scripture one and the same thing is usually intended And in this latitude righteousnesse or holinesse is our conformity to the whole will of God here sincerely hereafter perfectly