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
A37649	A vindication, or, Further confirmation of some other Scriptures, produced to prove the divinity of Jesus Christ, distorted and miserably wrested and abused by Mr. John Knowles together with a probation or demonstration of the destructiveness and damnableness of the contrary doctrine maintained by the aforesaid Mr. Knowles : also the doctrine of Christs satisfaction and of reconciliation on Gods part to the creature, cleared up form Scripture, which of late hath been much impugned : and a discourse concerning the springing and spreading of error, and of the means of cure, and of the preservatives and against it / by Samuel Eaton, teacher of the church of Jesus Christ, commonly stiled the church at Duckenfield.	Eaton, Samuel, 1596?-1665.	1651 (1651)	Wing E126; ESTC R30965	214,536	435

he had a glory it was not any created glory for that consisted in dominion which was not til the world was and then what glory could it be but that which we contend for divine uncreated glory which holds forth him to be an uncreated and eternal being and by consequence to be the most high God But he brings reasons for his own tenent that whole Christ is a creature from this Text of John and attempts the overthrow of my assertion of Christs Deity which I contend for from this Text. 1. Saith he If Christ were equall with the Father why doth Christ direct his prayer to his Father There had been no need nor can cause be shewed why he should supplicate to his Father and not act relyance on the Godhead Repl. I have rendred reasons for it in my former Treatise in my reply to his fift argument which was this He that acteth with dependance on another is a creature but whole Christ acteth with dependance To which I referre the reader because it is largely discussed there and it is a tedious unpleasing thing to multiply repetitions though he delights himselfe too much therein yet lest that Treatise should not be at hand I shall satisfie the Reader thus far It behooved the Godhead in the person of the Son to be veyled for this was the Sons emptying of himselfe but not so the Godhead in the person of the Father therefore the Son acts not dependance upon the Godhead that dwelt in himself in the person of the Son or as it was in himself but as it was in the Father 2. He saith We do not use to pray but praise for things we have if we know that we have them Now Christ could not want the highest glory in any sense if he were a person in the Trinity coequall with the Father especially not be without it with the Father nor in heaven in any sense whatsoever as by the clouding darkning or obscuring of it therefore the glory which he had with the Father was not the highest glory but a glory proceeding from the highest and by consequence Christ was but a creature Repl. It is true that the highest glory he being a person in the Trinity coequall with the Father could not be separated from him for it follows the divine essence and cannot be divided from it but it might be and indeedwas obscured and clouded not to the Father nor to the Son himselfe for the Father saw it and gave witnesse to it and so did the Son and comprehended it fully but to the creature it was darkned and obscured and but some small beams and rayes of it appeared the Son was incarnate or in flesh but the glory of the Son appeared not in flesh in fulnesse of lustre like the glory of the Son but the form of God in the Son was veyled and hidden in the form of a servant Now Christ prayes that that essentiall divine glory might be manifested in flesh that he the Son in flesh might appear in glory when he should come to heaven as he did before he took flesh that as the Godhead was hidden in the manhood so the manhood might be glorified with the Godhead that the flesh might be taken up into the fellowship of the glory of the Divinity by the shining forth and breaking out of the glory of the Divinity in the flesh 3. It appears saith he that the glory which he had with the Father was not divine or the highest glory because it was to be communicated Glorifie me O Father with that glory c. Now the highest glory being infinite could not be given or communicated to the humane nature which was finite and so uncapable of it c. Repl. Though the divine glory cannot be communicated to humane nature so as that it should be inherent in the humane nature yet it may gloriously shine forth upon it and appear in it which it did not before yea by reason of the hypostaticall union betwixt the divine nature and the humane nature the glory of the divine nature becomes the glory of the whole person so as that when the glory of the Son shines forth in its greatest strength in the flesh it may be predicated and asserted of the man Christ that he is glorified with the glory which the Son had with the Father before the world was Because the man Christ is the same person with the eternall Son of God Thus all the Scriptures which I drew witness to that Jesus Christ is the true God and the most high God notwithstanding all his endeavours to suffocate their testimony and his attempts by violence to silence them that they should not speak what they would speak yet they have with open mouth with one consent given glory unto Christ by witnessing to his Godhead and to his coessentialness and to his coequality with the Father I shall conclude my Vindication of them with these words Let God be true in what he hath testifyed of his Son in Scripture and every man that opposeth let him be a lyer My next undertaking must be the defence of the Arguments which I produced and drew up from Scripture by which I attempted to prove the destructivenesse of the Doctrine which he holds making whole Christ a creature to the true Gospel and oppositeness of it to the Scripture in many main points and truths of it My Assertion was That the doctrine which makes Christ a meer creature brings in as it were another Gospel and destroyes the true Gospel in many parts thereof and brings in another Scripture in many main points He cals this a reason against his doctrine of Christ a meere creature and so it is not onely to shew the falsenesse of such doctrine but also to discover the horridnesse and hideousness of the doctrine that all might be warned of it and with fear and trembling may decline it But he wisheth him to be Anathema that holds any such doctrine that destroyes the Gospel or the Scripture and falls upon the examination of the instances or Arguments which I produced to confirme that generall reason Therefore because he is so confident that his doctrine will not prove such and because he hath possessed the people that though there should be a mistake in it on his part yet it is not so dangerous as I would make it and that the salvation of mens soules is not so nearly concerned in it as I would have men to conceive and that Christ is never a whit less a sufficient Saviour though but a creature and that it is enough to beleeve unto Salvation that Christ is Lord viz. made Lord and that God raised him from the dead by which means persons have become lesse solicitous what doctrine they entertain they see it hath a specious shew and conceive it will not prove destructive though it should prove false therefore I think it expedient to fortifie my position which respects the oppositenesse of this doctrine of his both

the same bond is laid upon them with some change of words he presseth obedience upon servants with singleness of heart and urgeth them first with the fear of God in stead of mentioning Christ and afterward he fetcheth arguments from Christ as he had done in his other Epistle 10. Religious adoration was given to Christ with the body and never reprehended but accepted of by him Mark 5. 22. Luk. 17. 16. Joh. 11. 32. Mark 3. 11. Rev. 5. 8. Acts 7. 59 60. And if we have an eye to the manner of worship we shall finde that Christ required it and believers give it to him in such sort as the most high God can onely challenge it 1. An absolute and universal trust and confidence is put in Christ such as that he who is confessed to be the most high God can challenge no more and this both in the matters of the soul in reference to which he is called the hope of Israel Act. 28. 20. and the person in whom the Gentiles trust Rom. 15. 12. and also in matters of common providence Phil. 2. 19. I trust in the Lord Jesus to send Timotheus unto you shortly that is I trust that Christ will so mercifully order it that I shall send him and that all impediments will be taken away And if the providence of Christ doth extend to all things and that the homage of dependance be given upon this account what more can be said of the most high God 2. An absolute and full love is both required and given to Christ so that God even the Father can require no more Matth. 10. 37 He that loveth father or mother or son or daughter more then me saith Christ is not worthy of me But Luke expresseth it more fully Luk. 14. 36. He that doth not hate father and mother wife and children brethren and sisters yea and his own life for Christs sake from that dear respect he bears to Christ is not worthy of him And Christ would draw Peter up to a love above his necessary food Lovest thou me said Christ more then these The meat that was before him was meant the fishes that they were to feed on And the Spouse was sick of love Cant. 5. 8. And what greater proportion can the Father himself require then what Christ asked and what the Saints gave to him The Inference then must needs be this Christ is worshipped and honoured and served with the worship and honour and service not of an Intermediate object but of the Principal and Ultimate object and all such texts which give the same worship to the Son as to the Father do prove it And if it were not so men had need to look to their affiance and affection to Christ lest it should exceed and that they neither put their whole trust in Christ nor set their whole hearts upon him which would be due to him alone who is the high God and the principal and ultimate object of these motions of the soul So that this Doctrine of his doth call off the soul from being too much set upon Christ as if it were possible to minde him too much and affect him too dearly which should make all the true lovers of Christ to abhor it the more Object There is one knot yet to be untied before I pass off from this point of Worship It may be said Christ is to be worshipped as Mediator the Scripture is clear and manifest for it Phil. 2. 10 At the Name of Jesus every knee shall how here is worship due to Christ as exalted by the Father Now he was exalted as he was Mediator in reference to an Office that he had executed and being Mediator he is an intermediate object of worship for a Mediator is one betwixt God and men by which men come to God and as such an one Christ is worshipped Sol. As Christ is Mediator he hath a Lordship given to him in which respect he said to be made Lord as he is made Mediator and so there is worship belonging to him But it must be thus understood That as his Official Oeconomical and Mediatorly Lordship was founded in his Natural Essential Lordship as he was the Son of God and the most high God coessential with the Father as hath been proved before so the Worship which he receives as Mediator as King Priest and Prophet of his Church is founded not simply in or upon the Office but upon the Excellencie of the person that manageth the Office and if at all upon the Office it is because such an Office cannot be executed but by such a person who is the Son of God and very God For if it were possible to conceive how such a Mediatorly function could be performed by one that is not God Divine religious worship would not be due unto him upon that account It is the dignity of the Person that founds the Worship and the Work doth but quicken to it or becomes a motive the rather to perform such homage and worship to him to whom it is due upon another account upon another ground if that Work had never been Worship and honour and glory belonged to him as the second Person in the blessed Trinity as the Eternal Son of God and God and if over and above this glorious and ever to be honoured and adored person become Mediator it is the more readily and forwardly to be exhibited given As every mercie received from the Father of mercie becomes a further engagement to worship and serve this Father of mercies but the primitive ground is This Father of mercies is God otherwise all mercie without consideration of the excellencie of the person from whom it proceeds is not a right bottom to found worship upon Moses was a Mediator betwixt God and men and a Type of this our glorious Mediator Christ but Moses was but a Servant not a Son but a Creature not God and there was no religious worship nor honour that belonged to him in reference to that work because a meer creature performed it And if it be otherwise in reference to Christ that Christ as Mediator deserves to be worshipped the reason is because such a Mediatorship as Christ performed could not have been performed unless Christ had been God because to execute that Function requires the infinite power and wisdom of the Godhead And therefore Moses was the Type of that which Christ really and effectually and powerfully was Moses was internuncius one that went betwixt God and the people but Christ made the atonement and the peace being greater then Moses he being onely typically God but Christ really and truely God And though Christ be intermediate being Mediator yet he would not could not thence become an intermediate object of Worship unless because the same person though not according to both Natures is also the principal and ultimate object of of it which shews thus much That this Worship which Christ the Mediator had was due upon another account then his

this is but poorly learned in Christianity It is easily answered that though the Apostles and Saints shall judg the world c. yet they are no where called the Judges of the World And their judging is Catacherstically and very improperly so called The Apostles more especially are said to judg the twelve Tribes or the World because as Paul speaks all shall be judged according to their Gospel Rom. 2. 16. and both Apostles and Angels do judg the World as Assessores as Peter Martyr saith Christus Apostolos Sanctos omnes cooptavit assessores They sit after the manner of Justices of the Peace upon the Bench and hear all and allow of all and approve of all and allow of all and consent to all and are Witnesses of Christs righteous proceedings and in no other sence can they be said to judg and what hath he gained by this and what doth his new discovery which he thought I never thought of amount to His distinction is to better purpose which he brings afterward of principal Judg and Deligate or Deputy Judg and yet it will not mar my Market as he imagines his words are In a sence it is true no creature can be Judg but God that is principal in Government God being both the Alpha and Omega of it deriving his power from none being the Original of all power And afterward he lays down two Propositions 1. That the most high God who is the Worlds principal Judg will not immediately but by a Delegate judg the World Acts 17. 31. John 5. 22. 1 Cor. 15. 28. 2. That Jesus Christ is subordinate Judg in reference unto God the supream Judg but superintendent in reference to the Saints Act. 10. 42. 3. 20. Mat. 16. 27. Joh. 5. 27. Rep. One distinction which hath been often given and is ordinary and familiar with Christians of no vast knowledg will satisfie the Propositions and answer all the Scriptures and reconcile all seeming differences The most high God who as Father Son and Holy Ghost in each person is the Worlds principal Judg and every person not excluding the other is so And Christ as he is the second Person in the Godhead as he is the Son and as he is equal with the Father is the Worlds principal Judg considered a part from the flesh which he hath now assumed the Father and the Holy Ghost not excluded And this I prove from Scripture Gen. 18. 26. The Person before whom Abraham stood was Christ the secon● Person in the Trinity not incarnate at that time and he is calle● Iehovah and Abraham calls him the Iudg of all the Earth And in Gen. 19. 24. he acted as a Judg he Jehovah the Son rained fire and brimstone upon Sodom from Jehovah his Father And in Isai 45. 22 23. Christ calls himself God and saith there is none else and saith that every knee shall bow to him that is in the day of Judgment as the Apostle an Expositor without exception holds forth in Rom. 14. 10 11. But Christ as considered in flesh being found in fashion as a man as he is Mediator betwixt God and man being both God and man in one Person is designed and ordained by the Father Son and Holy Ghost to judg the world in righteousness as from Act. 17. 31. he proves And so the Father Son and Holy Ghost judg no man but have committed all Judgment to the Son in flesh Ioh. 5. 22. and in the Son in flesh they judg and this Power and Honour hath he received as Mediator in flesh but when all enemies are subdued and judged then he shall deliver up this Kingdom and Power and Glory to the Father Son and Holy Ghost the one true God who shall be all in all and the Son himself according to the flesh shall be subject And in this sence as Mediator in flesh he may be called a delegate Judg for that the humane Nature of Christ should be taken up into the fellowship of this Glory with the eternal Son this was by ordination As the Son in flesh had been humbled so the flesh with the Son must be exalted to this Glory Phil. 2. 9 10. And the Glory which Christ hath as Mediator is founded upon Christs sonship in this respect as Judg as in all other respects indeed in any other respect but as the Son he is not capable of being Judg for though whole Christ be Judg yet the natural right to it and ability to perform it is as he is the Son and that the whole in both Natures is Judg is of grace And can any rational man think that Christ a meer man should be able to judg the secrets of men if he were not God as wel as man so that that honor to judg as Mediator is given to him in flesh as declarative of that essential Power and Glory which he had as Son with the Father and Spirit from Eternity that all might honour the Son with the equal honour as the Father is honoured And whereas he saith That the Father is principal in Judgment and is the Alpha and Omega of it alluding to the place where the Father is so called why should not the Son be principal in Judgment with the Father being the Alpha and Omega of it seeing he also is so called in Scripture Thus I have followed him in all his Evasions and shifts and have unmasked his Answers and plucked off the fair Vizard that he had put upon them and have discovered the deceit and found fraud and falshood that was hid under them And I have vindicated the rest of the Scriptures that I alledged from his corrupt Interpretations that he put upon them and have confirmed the Arguments which I produced and they now abide in their strength and have removed and taken out of the way that which troubled their Testimony which they brought to the Godhead of Christ that they could not be heard by reason of the noise that his Answers made in mens ears Let it be considered from first to last what a poor weak feeble base mean contemptible dispiseable Christ Saviour Mediator Intercessor he makes this great God and our Lord Jesus to be and what a penurious defective lame and beggerly righteousness and satisfaction he brings unto us for our support and how shamefully and reproachfully he strips him robs him of the Honour and Glory in all things that is due unto him The worship which he must have can but amount to Reverence which is only due to one that hath the meer honour to come in the name of another which is all he grants to Christ for he denies him to be the ultimate object of worship and there is no intermediate object of worship which is not founded in the ultimate or last object and all that come in Gods name Moses and all the Prophets share with him upon that account in this reverence And he cannot be the object of faith at all according to him but a

perfect Tabernacle by which being sacrificed and offered up to God he entred heaven and opened it for beleevers It is called a greater Tabernacle because it was not of this building not framed of the seed of male and female as other bodies are but of another building as the Apostle observes Heb. 9. 11. conceived in the wombe of a Virgin by the over shadowing of the Holy Ghost and it was greater also because not the glory of the Lord filled it only as it did the Tabernacle made in the wildernesse but because the fulnes of the Godhead dwelt in him bodily and by this greater Tabernacle he obtained eternal redemption for us and entred into heaven to take possession of glory for us Why did not God delight in burnt-offering but Christ must come the reason is rendred it was to do the Will of God The Will of God was to have his truth satisfied his law satisfied his righteousnesse satisfied that upon just and holy and honourable termes he might be reconciled this was the Will of God This Will burnt-offerings and sin-offerings could not accomplish Christ must therefore come to satisfie it and to fulfil it Therefore it is said Not by the blood of Goats and Calves but by his own blood he entred once into the holy place Heb. 9. 12. and in ver 13 14. it is said If the blood of Buls and Goats do cleanse the flesh being types of the blood of Christ how much rather shal the blood of Christ clense the conscience If all had depended upon institution and that there had been no respect had by God of a full satisfaction the blood of buls and goats might have been as effectual to have clensed not the outside but the conscience equally as the blood of Christ if the vertue of clensing had not depended upon the excellency of the person whose blood it was that did clense there would have been no difference betwixt the bloods that did clense therefore the value of the blood in reference to the person whose it was fals under the consideration of God in the busines of remission But he saith The foundation that I build upon is not a little questionable and that not a few errors do lie under my non scriptural language You tell us saith he of an infinite sacrifice but what you mean by it and where Scripture tels us so much I am yet for to learne The Scripture tels us that Christ was made sin or a sin offering for us by taking our sins and bearing the curse but how this sacrifice was infinite remains to me unconceivable If the suffering of Christ had been infinite there had been no end of it if the curse had been infinite man could not have born it being uncapable of any thing infinite in the infinity of it It is enough for me to beleeve that my Lord Jesus suffered for me what I deserved to suffer and that was the curse of the Law be that what it will Rep. The foundation which I build upon wil admit of his utmost questioning without being shaken therby As for the errors that may lie under my words he might have done well to have presented them unto view yea I beleeve he hath done it so far as his fancy hath suggested any to him which whether they will prove to be errors when I shall have represented what I am able to say will be judged of by the Reader and whether my language be unscriptural in the sense of it or his answer be not impertinent and no answer to any thing wherin the strength of my Argument lies or whether it be not rather a shuffling and a shifting then an answering let any intelligent impartial person judge He hath been wont to draw up my Arguments into form when he hath apprehended an advantage by it but at other times pretermits it I shall therfore do it for him at this time he cals it a Querie and it runs in that form but the strength of this Argument is in it If Christ be a meer creature then a sacrifice finite in value wil be able to satisfie an infinite justice offended but a sacrifice finite in value cannot satisfie an infinite justice offended ergo Christ is not a meer creature He answers not to either of these propositions nor indeed can do without running into absurdities for first the consequence is firme and good which will be manifest if these five things be made out 1. That the sacrifice of a meer creature neither is nor can be any other then finite in value which none wil doubt of if they consider that a meer creature is only finite and can be nothing more and if so then the actings of it are according to the nature of it finite also both in their nature and in their value worth for nothing can act beyond it self and this I beleeve he will not deny 2. That the justice of god is infinite which because it is an attribute of God and is God for what ever is in God is God must needs be granted because God himself is infinite and indeed God cannot be compounded of things that are finite for an infinite being is never made up of finite things so that all in God is infinite And that which is finite is limited and that which is limited is limited by another which is greater then it and can limit it but both these are incompetent to God who is greater then all limits all but is limited of none 3. That this infinite justice was offended which is manifest because 1. a just and holy law was broken 2. a righteous and just penalty proposed to warn man lest he should transgress was sleighted and despised 3. man was immediately upon the transgression judged and sentenced with death and expulsed Paradise 4 because this law was Gods which was transgressed and the penalty that was threatned and was despised was Gods also therefore the offence in transgressing and despising was infinite though not in the nature of it yet in relation to such a God who is infinite which will farther appear if this be granted which in reason cannot be denied that faults cōmitted receive their aggravation as from the matter and manner of committing and from the end and design so from the object or person against whom committed the greater more excellent the person is against whom the transgression is the greater is the transgression therfore if against a Prince it is an high aggravation and it counted treason and a more grievous death is inflicted and if it be an high crime against him it is endeavoured that his death may be perpetuated therefore his torments are prolonged and this is judged righteousnesse in the persons that inflict such punishment in reference to such transgression and yet the highest of men are persons that must die and their breath is in their nostrils and they are not only finite but their life is like bubbles upon the water and in comparison