Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	gate_n	lord_n	mighty_a	2,585	5	9.3604	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42724	The trvth of the Christian religion proved by the principles, and rules, taught and received in the light of understanding, in an exposition of the articles of faith, commonly called the Apostles Creed : whereby it is made plain to every one endued with reason, what the stedfastnesse of the truth and mercy of God toward mankind is, concerning the attainment of everlasting happinesse, and what is the glory and excellency of the Christian religion, all herethenish idolatry all Turkish, Jewish, athean, and hereticall infidelity.	Gill, Alexander, 1597-1642.	1651 (1651)	Wing G700; ESTC R39574	492,751	458

the joyes also of the blessed are increased by the superexcellent beauty and pleasures of that place of their abode And because our Lord is blessed and holy above all that are blessed and holy therefore it is necessary that He should ascend into heaven 6. If Christ after His resurrection had not ascended into heaven then could no other creature bee blessed in heaven by His merit So the place of perfect blisse should be without inhabitants and therefore created in vaine So God should want that praise which were due to Him for His mercy and goodnesse shewed to the creature But these things are impossible Therefore the holy Angels and Saints are blessed in heaven and Christ our Lord their King among them See Iohn 14.2 3. and Ephes 2.6 7. If Christ our Lord had not ascended into heaven yea so that His ascension might be witnessed both by men and Angels Actes 1.10 11. then could not we which beleeve in Him have full assurance of those heavenly joyes that are laid up in store for us 1. So the Christian faith were all in vaine and we still subject to the punishment of our sinnes 2. So His Conception Birth Miracles Sufferings Death and Resurrection heretofore prooved should have beene in vaine So His owne preaching and of His messengers 4. So the prophecies of the Scriptures which were before concerning Him even since the world began should bee without their trueth 5. So the faith and hope of them which confesse the most glorious things of God concerning His goodnesse and mercy toward His creature which faith they have in Him being taught by Him out of his word and by the successe of all things that have come to passe accordingly should be frustrate But all these things are impossible And therefore God is gone up on high in triumph and our Lord with the sound of the trumpet all the holy Angels and the spirits and soules of the faithfull joying therein all the troopes of the heavens and the heavens of heavens attending His comming and submitting themselues to Him their Lord and King Open your heads ô yee gates and be yee set ope yee everlasting doores that the King of glory may come in Who is this King of glory The LORD of hostes mighty in battell euen our Lord IESVS who by the warres of His suffering and death on the Crosse and by the conquest of His resurrection hath overcome the powers of Hell He is the King of Glory Amen Notes a THerefore He ascended into Heaven This Article hath beene gainesayed by the heretickes diversly Cerinthus said That because Iesus was man onely conceived and borne as other men Hee was not yet risen but should rise at last Aug. de haer cap. 8. And thus by consequence he denied that our Lord ascended into heaven But this Iew both by nation and opinion is refuted before in all by the proofe of those Articles which he denied And because he brought nothing for the proofe of his opinions but onely opinion let them all vanish at the authority of the holy Scripture as mist before the Sunne Carpocrates as he had beene taught by Saturnilus said that the soule was onely saved Epiph haeres 23. So that the soule of Christ onely after it was freed from the body ascended to the Father Epiph heres 27. Against this heresie you may set the reasons and authorities of the Chapter before and them that follow in the Article of the resurrection of the body Chap. 38. The errour of Apelles you read before Note a on Chap. 26. § 1. N. 3. his reasons and their refutation you have Note a on Chapter 27. N. 3. The Seleucians confesse that Christ when He ascended tooke with Him His manly body and carryed it as high as the Sunne but there He put it off and left it there But Saint Paul affirmes that He ascended farre aboue all heavens that is all the visible heavens either of planets or starres yet they brought their reason out of the 19. Psalm vers 4. He hath set His tabernacle in the Sun So the vulgar translation of the Latines hath it from the Greeke and so all the Greeke copies reade it except that of Aquila who according to the Hebrew hath it thus In them the heavens He set a tabernacle for the Sunne and this helpes the Seleucians nothing But the errour which hath swayed most against this Article and which with their sacriledge if they could see it hath now defaced their Church is that of the Vbiquitaries who because they beleeve that very substance of the body and blood of Christ is received with the Bread and Wine they are compell'd to say That His naturall body may be in many and consequently in all places at once as His God-head is And therefore that this ascensin of Christ must be nothing else but a disappearance out of the earth or a vanishing from the sight of men For the ground of their opinion they urge the word of our Lord This is my body This is my blood but they deny not the Bread and Wine to continue still which if it be true then the sence of the words must bee In this or with this Bread and Wine is my body and blood But the words beare no such meaning but prove much rather that transubstantiation or change of the Bread and Wine into the body and blood of Christ which the Papists would But this opinion of the Papists were to denie Christ to have taken flesh of the Virgin Mary and so to have beene made of the seed of David at least in part of His bodily being when His body and blood should be made of bread and wine I but it is said Matth. 28.20 I am with you unto the end of the world Answere Not by His bodily being but by His continuall providence and the graces of His Holy Spirit as Saint Augustine saith Corpus suum intulit Coelo majestatem non abstulit mundo Tract 50. in Ioh. But the Centurists cite also the auctorities of the Fathers for their consubstantiation as of Iust Martyr in Tryph. of Tertullian against Marcion but corruptly and falsly and of Origen but a forged one Cent. 3. cap. 10. They bring also reason for say they If the Divine and humane natures in Christ be united personally then it is necessary that where the one nature is there must also be the other But the two nature are so united Ergo. Answere The consequence of the proposition is not good where one of the natures is finite the other Infinite as Saint Augustine saith God and man are one Person and both together are one Christ every where as He is God but as He is man in heaven Ep'la ad Dardanum But this question is by many handled at large and if you desire further satisfaction See the Catechisme of Vrsinus a Booke I thinke common and the question is there briefly handled See Doctor Willet Synopsis Pap. Contr. 13. Part. 1. See also Bucan Inst

which is God alone or else imparted the image of that Good and so every thing created was very good Gen. 1. Goodnesse is likewise in the vertue and disposition of the minde as Barnabas was a good man Act. 11.24 or manifest in the workes and thus Dorcas was full of good workes Act. 9.36 and our Lord wrought many good workes among the Iewes Ioh. 10.32 In these three kindes our Lord was good as man supereminently above all the orders of created things In the first kinde he was good as God which absolute goodnesse he denyed not to himselfe no more than Hee denyed himselfe to bee God at that confession of Thomas My Lord and my God but rather taught that young man if he had had wit to follow that perfection which hee prescribed For being by the young mans owne confession good it must follow of necessity by that rule of perfection Follow me that he was God and ought to be followed and obeyed Eph. 5.1.1 Cor. 11.1 8. Like unto this are those other arguments which they bring as where it is said Ioh. 6.57 Like as the living Father sent me and I live by the Father So hee c. If he live not by himselfe he cannot be God I answer that this life which the Sonne receives of the Father is not accidentall not of grace not of foresight or purpose but substantiall and eternall seeing the generation is according to the immutable being and eternall working of the Father and his spirituall perfection onely So they object from Heb. 3.2 That hee was faithfull to him that made him and Ioh. 14.28 My father is greater than I so 1 Cor. 15.28 when all things are subdued unto Him then also shall the Sonne himselfe be subject unto him that did put all things under him and many other which you may finde cited and answered by Athanasius and especially by Epiphmius in the places quoted before Wherein observe diligently the differences betweene those termes which signifie his nature and those which have reference to the office of his Mediatorship as in the first place of Heb. 3. Consider what he was made It is plaine by the verses before hee was made the Apostle and high Priest of our profession in which office he was faithfull to him that made him or appointed him thereunto so in the second place to that The Father is greater than I note the difference betweene the Divine and humane nature for the Sonne is inferiour to the Father by nature as man and so as he is the Mediatour in the dispensation of his offices as with us he makes up the body of his Church nay even in the Divine nature the Father is that eternall fountaine whence the Sonne hath his eternall originall although the honour of sending takes not away the equalitie of power nor the excellencie of nature from him that is sent so the greatnesse there spoken of is with respect of the office of the Sonne sent into the world that the world by him might be saved In the third place of delivering the kingdome to God the Father note the communication of idiomes or proprieties of speech according to the rules of Theodoret. That the words proper to either nature become common and indifferent to the Person as the God of glory was crucified 1 Cor. 2.8 that is that Person which is the God of glorie was crucified concerning his humane nature Secondly that the communitie of names makes no confusion in natures now the word Sonne belongs to Christ indifferently either as he is the Sonne of God and so shall hee raigne with the Father and the holy Ghost eternally and of his kingdome there shall be no end Dan. 6.36 Luk. 1.33 And seeing that he as the Son of man hath received all power Mat. 28.18 John 3.35 and 13 3. as to governe his Church Psal 45. so to raise the dead and to execute judgement Iohn 5.26 27. Acts 17.31 Hee shall raigne till all things bee subdued unto him and that he hath utterlie destroyed all the workes of the devill sinne ignorance and death Iohn 1.3.8 that as God the Father doth now raigne by him so he having performed all things which belong to him as the Mediatour may thereafter as God raigne with the Father eternally our everlasting king of glory when God shall be all in all his children as he is in him I am the more briefe in this argument because their arguments are answered in part before § 4. And because this question is neere to that which followes immediately and againe because it is the principall subject of that trearise by me so often mentioned therefore for conclusion first consider the danger of this venome which at once poysons all our hopes of that full satisfaction which is made unto the justice of God by the death of Christ for if he be a creature only then can he not be infinite and if not infinite then cannot the infinite justice that is offended by our sinnes receive a full and sufficient satisfaction by him as you might see it proved in the 21 Chapter before And beside these reasons you may take with you these remembrances against all Arians Turkes Iewes Socinians and other hereticks whatsoever and give honour and glory unto Iesus our Lord and God Esay 9.6 Vnto us a childe is borne unto us a Sonne is given and his name shall be called The Mightie God the Everlasting Father the prince of peace Ier. 33.15 16. In those dayes the branch of righteousnesse shall grow up unto David and Ierusalem shall dwell safely and he that shall call her See Mat. 11.28 is Iehovah our righteousnesse Micah 5.2 Out of Bethlehem shall hee come forth unto mee that shall be ruler in Israel whose goings forth are from everlasting Rom. 9.5 Christ is over all God blessed for ever and ever Amen and 1 Iohn 5.20 We are in him that is true even in his Sonne Iesus Christ This is the true God and eternall life § 10. Thus then our Lord Iesus being declared mightily to be Sonne of God by the testimony of the Father from heaven by his owne profession of himselfe confirmed by his glorious miracles Iohn 5.36.37 by his resurrection from the dead Rom. 1.4 by the consent of the Apostles and Prophets and by the testimony of the holy Ghost in the hearts of all his Children and being truly man by the testimony of his very enemies the onely question remaining concerning his beeing is that seeing all fulnesse must dwell in him Col. 1.19 whether he be not also that first created being in and by whom all other things were created and are governed and preserved This Postellus in his booke De nativitate Mediatoris doth firmly hold And although it be plaine by Athanasius Epist 1. contra Arianos that Arius held one Word in the Father as we speak of the Trinity and another Word created which he held to be Christ and in his Thaleia mentioned Epist 2. contra Arianos affirmes to