Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	ghost_n	son_n	trinity_n	2,658	5	10.0265	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20769	Certaine treatises of the late reverend and learned divine, Mr Iohn Downe, rector of the church of Instow in Devonshire, Bachelour of Divinity, and sometimes fellow of Emanuell Colledge in Cambridge. Published at the instance of his friends; Selections	Downe, John, 1570?-1631.; Hakewill, George, 1578-1649.	1633 (1633)	STC 7152; ESTC S122294	394,392	677

Oh those glorious Martyrs who so ioyfully suffered such exquisite torments for his names sake Hitherto wee sit quietly vnder our vines figge trees How soone the daies of triall may come who knowes God grant vs to be of like minde whensoever it comes Thirdly from his obedience to yeeld absolute obedience vnto the will of our Father and denying our owne wills to say vnto him not as I will but as thou wilt Away with hypotheticall and conditionall obedience if it make for my profit and advantage or may be without my losse hinderance Say we rather with Queene Hester If I perish I perish and with the three children Wee are not carefull ô Nebucadnetsar to answer thee in this matter Our God whom wee serue is both able and will deliver vs. If not yet know wee will not serue thy Gods Lastly from his loue the best wee can to requite him with loue The debt of loue we owe him is infinite because his loue to vs was infinite Which seeing wee can never repay to the full let vs endeavour what we can and bestow our selues vpon him even our reasonable service of him And thus much touching the first argument whereby he would perswade his Father to glorify him The second is drawen from the highest and chiefest end of all things the glory of God in these words that thy sonne may glorify thee And it may bee reduced into this forme That by which I shall glorifie thee and without which I cannot glorifie thee thou maist not deny vnto mee But by my Glorification I shall glorifie thee and without it I cannot glorifie thee Therefore my glorification thou maist not deny vnto me Of the truth of both these Propositions I am now to speake Which I shall eftsoones performe if first we may know what the Glorie of the Father is For what Glorie is in generall what it is to Glorifie wee haue already spoken of at full and therefore forbeare to speake any further of it That God the Father is Glorious nothing is more evident In Scripture he is called Pater gloriae the Father of glorie Rex gloriae the king of glorie Deus gloriae the God of glorie and so great is his Glorie that it is therefore to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an excellent or magnificent glory This glory is the splendor or brightnesse of his perfection aboue all other things The ground thereof is perfection that whereby it appeareth is the Splendor or brightnesse thereof Perfection is cum nihil deest when nothing is wanting Whence in Hebrew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth All. And it is double either in suo genere in its kinde and so the Sun is said to be perfect because it hath the fulnesse of light or absolute to wit an interminable infinite entire possession of all good and so God only is perfect And this Perfection is againe double Substantiall or Personall The Substantiall is the very Godhead it selfe considered in its Nature together with all the essentiall properties thereof as knowledge wisdome iustice mercy power eternity and the like And this is so the Glory of the Father as it is also the Glory of the Sonne and of the Holy Ghost For as the Creed of Athanasius hath The Godhead of the Father and of the Sonne and of the Holy Ghost is one and so the Glory equall and the maiesty coeternall This Perfection exceeds that of the creature infinitely and that in sundry respects For first whereas the Creature hath perfection only in its kind and one is destitute of that which is bestowed vpon another the Father hath the full possession of all Good whatsoeuer is or possibly can be imagined secondly whereas other things haue their perfection only suo modo according their capacity which because they are creatures can bee but finite the Father hath his modo perfectissimo after a most eminent and vnconceivable manner which because he is of infinite capacity must needs be infinite And lastly whereas the creature hath his perfection aliunde from another without him not from himselfe namely God according to that of the Apostle Quid habes quod non accepisti what hast thou which thou hast not receiued the Father hath his from himselfe and of himselfe without dependency or beholdingnesse vnto any other His Personall perfection is his Fatherhood or that whereby hee is the Father And this is proper glory incommunicable even to the Sonne or the Holy Ghost for neither of them is the Father And this glory stands in three things First that he is Prima persona the first person in order In order I say not in dignity for so all three are coequall The Sonne is the second the Holy Ghost is the third but hee neither is not may be called the second or third but only the first Secondly that he is the fountaine and originall of the Deity vnto the Sonne and the Holy Ghost vnto the Sonne gignendo by way of generation vnto the Holy Ghost together with the Sonne spirando by an vnspeakable manner of Proceeding Thirdly and lastly that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnbegotten and proceeding from none so that whereas the Sonne and the Holy Ghost receiue their Personality from him he receiueth his from neither These priviledges are so great that although the Father Sonne and Holy Ghost exceed not one the other either in essence or dignity yet the Father in regard of these is in Scripture by a kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or excellency called God This double perfection of the Father is not without its Splendor Brightnesse by which it shineth and appeareth Were it without it it could scarce be called glory Now we know that the Father was neuer without his glory no not then whē things were not as yet created Else how could he be said to manifest his glory For manifestation is of that which is And doth not our Saviour likewise desire to be glorified with that glory which be had with his Father before the world was The Perfection thereof the Father by the Splendor and Brightnesse thereof shineth and appeareth two waies first inwardly to the holy and blessed Trinitie and then outwardly vnto others Inwardly to the Trinitie by intervention of vnderstanding and knowledge For shining internally with the fullest clarity vnto them it cannot but appeare vnto them and appearing they cannot but contemplate and admire it as the Ocean and magazin of all good Outwardly vnto others by workes conformable vnto his perfection as namely of Creation Sustentation Government Redemption and in the end Restauration of all things For in these the goodnesse Wisdome Power Iustice and Mercy of God doe shine and appeare to vs whom it hath pleased God to enable with vnderstanding to see and in some measure to comprehend them But the shining forth of all perfection and the appearance thereof in full strength is

The houre is come therefore glorify thy Sonne What Hour vndoubtedly the houre of his bitter passion This appeareth evidently by that of our Saviour Loe the houre is at hand and the sonne of man is betraid into the hands of sinners That also of Saint Iohn They laid not hands on him because his houre was not yet come And yet more plainely by that of our Sauiour where hauing said the houre is come that the Sonne of man should be glorified presently hee speaketh of his death and addeth Father saue mee from this houre but therefore came I into this houre This Houre is here by way of eminence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the or that houre both in regard of the great work that was to be performed therein as also for that it was long before determined by the Father to that worke But now saith Christ that hour is come that is it is instant and at hand And so indeed it was For the same night that hee vttered this prayer hee was betraid and the next day cruelly executed By which it is evidēt that he was not ignorant of the houre but as he foreknew it so he was ready also to enter into it So that in these two words these three things come to bee considered the Houre the worke of the houre the knowledge he had both of the Houre the worke thereof But before I spake of any of them it is reason wee should shew the force of Christs argument how it followes The houre of my Passion is now at hand therefore thou oughtest to glorify mee Some as namely those of the Church of Rome make the reason of the sequele to be the merit of his passion for that by it hee should deserue his glory Now true it is that Christ both did and suffered many things worthy of most large and ample reward Howbeit for ought we can find in Scripture all was for vs with neglect of himselfe There was no perfection but either hee was already possessed of it or it was now due vnto him by vertue of the personall vnion At the first instant whereof all glorie would haue flowen to his Humanity had it not by speciall dispensation beene staid vntill hee was come to the lowest bottome of his humiliation Which being done and the stay remoued it could not but naturally flow vnto him So that how hee should merit for himselfe cannot well be conceiued without empeachment of his glorious Vnion As for those texts they alledge for proofe all of them shew rather ordinem then meritum that his glory succeeded his passion not that his passion merited his glory For as touching that to the Hebrewes Thou hast loued righteousnesse and hated iniquity wherefore God even thy God hath annointed thee with the oile of gladnesse aboue thy fellowes if it import merit it must be of Vnction and not of finall Glorification which they wil none of indeed cannot be For in the very first instant of his assumption assoone as the Humanity had being the ointment was poured vpon him so that it could not possible be preuented by merit Merit therfore is not the reason of the sequel What thē Surely the Promise of his Father For it was not the Fathers will that ignominie should alway rest vpon the sonne or that the sl●●es as it were of Glory should still be stopt against him Wherefore he promised When he should make his soule a sacrifice for sinne he should see his seed and prolong his daies and the pleasure of the Lord should prosper in his hand so that hee should see of the travell of his soule and be satisfied Yea he sware vnto him and repented not of it Thou art a Priest for ever after the order of Melchizedeck that is who by performing the office of his Priesthood should passe into his eternall and glorious kingdome And vpon this ground it is that our Saviour affirmeth Christ ought first to suffer and then to enter into his glory And hence also it is that here he saith The houre is come glorifie thy sonne as if he should say more fully thou hast bound thy selfe by promise yea and by oath too that when by suffering I shall haue finished the worke of redemption for which thou sentest me thou wouldest fully satisfie me with glory Now the houre of my passion is come and I am ready and willing to vndergoe it Remember therefore thy promise and performe it For vnlesse thou wilt faile of thy word and fayle of thy word thou canst not because thou art truth it selfe thou must needs glorifie me And thus you see both the reason and necessity of the sequele in this enthymeme Whence we are lessoned first to imitate Christ and with him to ground all our prayers and hopes vpon our Fathers promise For he is omnipotent and can true wil performe Vnto Godlines he hath made the promise both of this the other life Liue we therefore godlily then feare we not boldly to approch vnto the throne of grace and to charge him with his promise both for the one and for the other thou hast promised and therefore glorifie me Againe as Christ could not haue ignominie and shame alwaies to rest vpon him but that obice remoto the stay and let being remoued Glory would surely flow vnto him by reason of the hypostaticall vnion so by vertue of the mysticall vnion we haue with Christ obice remoto assoone as the let and stay is done away it cannot be but that forthwith from him Glorie should bee deriued vnto vs. That let is Sinne. Sinne being crucified and slaine by death when we are ready to yeeld vp the ghost but specially when the day of resurrection is come we may say with Christ Father the houre is come glorifie thy sonne Lastly if we will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raigne with Christ in glory we must first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suffer with him in humilitie Hee bare the Crosse before he could weare the Crowne we are predestinated to be conformed vnto the image of the Sonne And wee also in our flesh must fulfill the remainders of the afflictions of Christ if we will be glorified with him But of this enough Now let vs resume the three particulars aboue mentioned to be considered And first of the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the or that houre that is the houre decreed determined vnto the Passion of Christ. For hee that is the creator of time hath ever reserued the disposition thereof in his owne power And as hee hath ordained of all that shall come to passe euen to the lighting of a sparrow and the fall of a haire so vnto every thing hath hee set a season and a time to every purpose vnder heauen If to every thing and purpose then much more to this worke as being a businesse of greatest weight and consequence And seeing as the

prepared for you from the foundation of the world vnto the which kingdome the Lord bring vs all for his Christs sake Amen FINIS AN AMVLET OR PRESERVATIVE against the contempt of the MINISTERY OXFORD Printed by I.L. for E. F. 1633. TIT. 2 15. See that no man despise thee BEing in regard of the present oportunity to addresse my speech at this time vnto you principally reuerend Fathers and beloued brethren of the Clergie I haue by the direction I trust of Gods blessed spirit made speciall choice of this Text as affording matter both of great importance and euery way concerning you That the office and calling of the Ministery is of all other the most honourable worthy euery one of vs presumeth That of all other it is generally most obnoxious and subject to contempt wee all by lamentable experience feele How it may be freed from this contempt and againe recouer its ancient dignitie is a point of high nature and well worth the hearing And this is the very purpose intent of this Apostolicall charge For as St Pauls care that Titus be not despised implies the honour of his calling and his feare least he be despised argues it is subject therevnto so his charge vnto Titus to looke vnto it that hee be not despised evidently shewes both where the cause of this contempt mostly lies and how our selues if wee list may preuent it So that this Text may not vnfitly be called An Amulet or Preservatiue against the contempt of th● Ministery And it offereth as you see vnto our medi●ation these three particulars first the dignity of the Ministry secondly the contempt of the Ministry thirdly the redresse of this contempt Of which while I discourse vnto you plainely according to my poore abilitie breefly in regard of the businesses to succeed lend mee I beseech you blessed brethren both the assistance of your prayers and the encouragement of your fauorable attention And first as touching the Dignitie of the Ministrie cui non dictus his Hylas What tongue or penne almost hath not travailed in this argument Or what can herein bee said which hath not beene already said And to say all that may be said in this short scantling of time is impossible I omit therefore that Scripture expresly calleth Priesthood an Honour and affirmeth Elders to be worthie of double honour charging all to haue them not onely in honour but also in singular reputation Neither will I stand to reckon vp all those titles wherewith Ministers are honoured as Stewards Fathers Rulers Men of God Gods Embassadors the light of the world the salt of the earth Saviours Starres Angells Nor lastly will I spend time in mustering vp all those honourable personages who haue borne this office as the First borne of euery family before the Law vnder the Law the house of Aaron in both mighty Kings as Melchizedeck and Solomon and finally vnder the Gospel Christ himselfe the King of Kings and Lord of Lords These things I say and sundrie other of like nature although demonstratiuely prouing the Dignity of the Ministry yet of purpose I passe by as obvious and vulgarly vrged Onely at this time these three points as the choicest among the rest would I command vnto your serious consideration First the excellency of the science we professe secondly the efficacy and powerfull operation of our Ministry thirdly the authority and iurisdiction annexed therevnto For if the Science we professe be architectonicall if the execution of our Ministry bee most energeticall if our authority and iurisdiction bee the amplest and greatest then is our Calling of all other the most noble and worthy Let vs therefore enquire if these things be so and first the excellencie of the science we professe As the wise man saith of a vertuous woman Many daughters haue done worthily but thou surmountest them all so say I all Arts and Disciplines in their kinde are good as issuing from God the fountaine of all goodnesse but Divinity is transcendent and as Gregory calleth it ars artium the science of sciences For whereas the preeminence of one science before another standeth in two things either that it is more worthie in it selfe in regard of the matter it teacheth or more certaine and infallible in regard of the manner of knowing this Divine science farre excelleth in both For as touching the matter the very gleaning of Ephraim is better then the vintage of Abiezer the meanest part of this heauenly knowledge is greater and nobler then all whatsoeuer is comprehended within the whole circle of humane Sciences For these taken at the highest aspire not aboue Nature contemplating only such Verities and directing vnto such goods as are connaturall vnto vs and being naturall are also finite and so cannot satisfie the vast and infinite desire either of the mind or will But the obiect of this Diuine science is meerely supernaturall the speculatiue part whereof contemplateth the first and highest verity even God himselfe ●●e infinite beautie and glory of his nature the incomprehensible Trinitie of Persons his wonderfull workes and operations creating all things of nothing sustaining all he created by his mighty word ordering and gouerning all by his most wise prouidence but specially redeeming mankinde from Sinne death and hell into the glorious liberty of sonnes by the incarnation and passion of the Sonne of God A mystery so profound that not only the naturall man knowes it not but euen the blessed Angells longed to be acquainted therewith and knowing stand amazed and rauished with admiration thereof Neither is the Practicall part any way inferior vnto the speculatiue for that also directeth vnto the first and highest Good euen Good in vision and fruition of whom standeth our eternall blessednesse shewing also what the way is which leadeth vnto this soueraigne End namely Repentance from dead works Iustification by Faith in Christ Regeneration by water and the Holy Ghost vnfaigned study and practise of new obedience in Pietie towards God Iustice towards all men and temperance towards our owne selues Thus the subiect matter of our science so farre surpasseth that of other Disciplines as supernaturall excelleth naturall heauen earth eternitie time the boundlesse wisdome of God the narrow compasse of mans reason and they are vnto it but as Hagar vnto Sarah hand-maides vnto their Lady and Mistresse As is the matter so is the manner of knowing also that of highest price and value this most certaine and infallible Vnto the truths of other sciences wee yeeld assent either induced by authority of humane testimonie or inclined by probability and likelihood of reason or convinced by the light and evidence of demonstration The two former breed but a morall or coniecturall certitude both obscure nor excluding all doubt nor securing vs of the truth The third though it haue greater evidence clearnes yet hath it no more thē