Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	heart_n	light_n	shine_v	7,260	5	9.5022	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91998	A den of theeves discovered. Or certaine errours and false doctrines, delivered in a sermon at a visitation holden at Baldocke in the county of Hertford, Decemb. 9. 1641. By Henry Denne, curate at Pyrton in Hertfordshire. And since printed by his owne appointment. Contradicted justly by many of the auditors. And confuted by Thomas-Atvvood Rotherham, now rector of St John Zacharies, London, and sometimes vicar of Iclkeford in Hertfordshire, neare Hitchin. Here you have the point of iustification by free grace fully handled, together with many difficult places of Scriptnre [sic] (much abused) plainly expounded; and some speciall cases of conscience resolved, whereby the weakest Christian, in the greatest conflict, may gather true and solid comfort. With severall tables very necessary and usefull for the reader. Published by authority.	Rotherham, Thomas Atwood, d. 1657.	1643 (1643)	Wing R2000; Thomason E251_3; ESTC R212516	114,466	110

〈◊〉 〈◊〉 God-man according to both natures a mediatour to the Fathers and the people of the Jewes who lived in the time of the Law before he did assume his humane nature he was a Mediatour according to both natures because then he was the Mediatour of men as he was to be incarnate he is now a Mediatour as he is incarnate Saint (l) Unus est Deus unus Mediator Dei hominum homo Christus Jesus quoniam non est aliud nomen sub caelo datum hominibus in quo oporteat nos salvos fieri in illo definivit Deus fidem omnibus suscitans illum a mortuis itaque sine ista side hoc est sine fide unius mediator is Dei hominum hominis Christi Jesu sine fide inquam resurrection is ejus quam Deus hominibus definivit quae utique sine incarnatione ejus ac morte non potest veraciter credi fine fide ergo incarnation is mortis resurrectionis Christi nec antiquos justos ut justi essent a peccatis potuisse mundari Dei gratia justificari veritas Christiana non dubitat Aug. de peccat Origin lib. 2. cap. 24. to 7. Augustine makes this plaine from the 1 Tim. 2.5 For there is one God and one Mediatour betweene God and man the man Christ Jesus From whence hee concludes that without Faith or beleeving this one Mediatour of God and men the man Christ Jesus And that without beleeving the incarnation death and resurrection of Christ the holy Fathers could not be made cleane and justified by the Grace of God that they should be justified from their sinnes And this saith the Father the Christian veritie doth not doubt So then it is plaine that the people of the Jewes having Christ their Mediatour according to both natures and beleeving his incarnation death and resurrection without which they could not be justified before God had knowledge both of Actuall and eternall remission And did beleeve Actuall and Eternall remission of sinnes present their sinnes being in Jesus Christ Actually and Eternally remitted unto them For the meaning of this place John 1.18 The Jewes did depend altogether upon the authority of Moses in regard he spake with God face to face the Evangelist to the intent he might bring them off from that overvaluing esteeme they had of Moses in opposition to Christ denieth that any man hath seene God at any time but the onely begotten Sonne which is in the bosome of the Father one with him who knowes all his secrets he hath declared him By him Moses had those things which he delivered to the people (m) Per hunc gratiam achdem voluntas Patris exposita est Mosi per hunc datae sunt faederis tabulae factae sunt promissiones quicquid aliud beneficiorum Dei isti populo concessum est Muscul in loc by him the will of the Father was made knowne to Moses by him the Tables of the Covenant were given the promises were made and whatsoever other benefits were granted to that people of God And it is true that no man considered in his naturall condition hath seene God at any time 1 Cor. 2.14 The naturall man receiveth not the things of the Spirit of God Matth. 11 27. No man knoweth the Sonne but the Father neither knoweth any man the Father save the Sonne and hee to whomsoever the Sonne will reveale him The (n) Sensus igitur est quod absque revelatione per Filium in verbo Evangelii exterins per S. 8. illuminationem interius factam nec essentiae nec voluntatis divinae salutatis salvifica cognitio cuiquam hominum in hac vita obtingere possit Ger●ard loc Tom 9. col mihi 719. meaning is that without revelation by the Sonne in the Word of the Gospell outwardly and by the illumination of the holy Ghost inwardly it is impossible for any man to attaine to the saving knowledge of God And by this way did all beleevers in all times come to know God savingly without which it was impossible for them to be saved As for that place 2 Cor. 4.6 For God who hath commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ If we consider these words in (o) Alludit perpetuo in toto hoc sermone Apostolus ad Mosis faciem laciem illam non apertam utclara esset Dei imago sed opertam Beza in loc allusion to Moses they doe not exclude the people of the Jewes from having the knowledge of the glory of God in the face of Jesus Christ but they include thus much that we under the Gospell have a clearer light the vaile being done away Page 52. He makes use of Gal. 4.1 The Heire as long as he is a Childe differeth nothing from a servant though he be Lord of all Who are the Heires under age even the Jewes untill the time came that God sent forth his Sonne c. They were the Heires under age that differed not from servants Now I say sayes he They that had knowledge of actuall and Eternall remission differed from servants They that differed nothing from servants had not knowledge of actuall and eternall remission You see his Argument and what he concludes let 's see how he can make it good from the words rightly expounded The Apostle saith the Heire as long as he is a Childe differeth nothing from a servant The word nothing (p) Quod nihil differat a servo particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil intelligatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non absolute sed quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjectionem Par●us in loc is not to be understood absolutely but in regard of Subjection as is expounded in the second verse but is under Tutours and Governours as a servant is not at his owne liberty but under the command of his Master So the Heire while he is a Childe is under Tutors c. and differeth nothing from a servant in regard of his present subjection yet this Subjection doth not make him of a Sonne to become a servant for his Son-ship remaines for all that neither doth his differing nothing from a servant which is to be restrained to his present subjection take away his right of inheritance for the Apostle saith He is Lord of all And in this he differeth from a Servant who is no waies Lord neither doth remaine in the house alway as it is Jah 8.35 Well then according to the Metaphor take the Church of the Jewes for the Heires under age differing nothing from Servants Notwithstanding this servitude (a) Neque tamen haec servitus haereditati adoptioni corum derogabat crant nihilominus filii haeredes domini omnium sub externa servitute conscientias liberas habentes spiritu filiali intus Deo libere servientes certi enim de grathita remissione

particular time when the Messias should come They (w) Non modo scrutati sunt praedixe● ut modum redemptionis sed etiam investigare deside●ant tempus temporis articulum quo seculo post quot annos mundi in quem diem momentum vel etiam cujusmodi populi Judaici statu conditione eventurae essent Christi passiones gloria nec frustra scrutati sunt Jacob. Patriarcha expressit articulum Gen. 49. Paraeus Com. in loc fol. mihi 1032. did not in vaine search what or what manner of time for they found out the very point of time Jacob the Patriarch sets downe the expresse time Gen. 49.10 The Scepter shall not depart from Judah nor a Law-giver from betweene his feete untill Shilo come And so the Prophet Daniel 9.24 25. sets downe the particular time of his comming namely seventy weekes And is it not set downe plainely that he should come presently after the birth and comming of John Baptist his fore-runner Malach. 3.1 Behold I will send my Messenger and he shall prepare the way before me and the Lord whom ye seeke shall suddenly come to his Temple And Isaiah prophesied most manifestly and in speciall of Salvation from the free grace of God through Jesus Christ Isa 53.11 By his knowledge shall my righteous servant justifie many for he shall beare their iniquities Habak 2.4 The Prophets did not only declare his sufferings but the particular manner Psal 22.16 They pierced my hands and my feete And the like concerning his buriall Isa 5.9 likewise his Resurrection and Ascension Did the Prophets tell of the particular time and particular passages and could this mystery be hid and kept secret from them how could they then speake so distinctly and plainely of it But let us goe on still with the Scripture he applyeth for his purpose to prove it hidden 1 Pet. 1.12 Unto whom it was revealed What was (x) Mysterium enim Christi quod suit eis revelatum non fuit eorum tempotibus impletum sed tempore Christianorum Lyranus in loc revealed why the Mystery of the Grace of God by Christ the Prophets in their (y) Prophetae sua scrutation● non fuerint delusi quin modum tempus revelandae gratiae scrutandae cognoverint praedicabant enim implenda in novo Testamento quorum tamen fructus non minus ad ipsos quam nos etiam pertinet Pareus in loc searching were not deluded but did know the manner and the time of the grace to be revealed And that not unto themselves but unto us the meaning is that those things which they spake of concerning the Birth Passions and Resurrection of Christ should not be fulfilled in their time but in our times the benefit and fruit of which did no lesse belong to them then to us See how he doth wrest and mis-aply the Scripture One question and I have done with this The Text saith The Prophets searched who were those Prophets by (z) Hic nunc intellige Prophetas Testamenu veteris Isa●am Jeremiā cae●eros sub quibus tamen etiam M●ses Patriarchae cōprehenden●ur Laurent com in loc Prophets understand the Prophets of the old Testament Isaiah Jeremiah and others under whom also Moses and the Patriarchs are comprehended Luke 24 27. Beginning at Moses and all the Prophets See ver 44. the words following in the Text prove this exposition who prophesied of the grace that should come unto you if by Prophets here we are to understand Moses for one how doth this Scripture prove that Moses did not speake according as the Truth was and is in Christ Jesus because this was the hidden Mystery kept secret from him Nay it proves the contrary to wit That he did speake according as the Truth was and now is in Christ Jesus because as the Apostle saith he prophesied of the Grace that should come which prophesie accordingly is now fulfilled At the latter end of pag. 27. he makes an objection which came into his head since he preached the Sermon for then he did not mention it his words are these But you will say Moses wrote of me he answers True so did all the Prophets write of Christ to come but not present Christ I say was ever by faith present to beleevers but marke how plainely he contradicts himselfe Our Lords Argument stands thus Joh. 5.46 Had you believed Moses yee would have beleeved me for he wrote of me First by his conclusion our Saviours Argument and what he necessarily inferres falls to the ground for if Moses did not speake according as the truth was and now is in Christ Jesus how could they by beleeving him have beleeved Christ Secondly the ground of Christs Argument is overthrowne if this mystery was hidden and kept secret how could Moses have wrote of him in such plaine tearmes (a) Asserit Mosen de se scripsisse non solum disertis vaticinus sed etiam ●y porum umbris Gerhard locor com 3. col mihi 229. Insomuch that Christ saith If yee had beleeved what Moses wrote yea would have beleeved me It is then concluded from our Saviours owne argument that Moses did write so plainely of him that if they had beleeved him they could not but have believed Christ All that Moses spake was concerning Christ and in reference to him whether that he did foretell him in the figures of things done or spoken or whether that he did commend and set forth the grace and glory of Jesus Christ observe still how he doth contradict himselfe and blaspheme Moses He confesseth he wrote of Christ to come not present Well then if Moses spake of Christ to come at that time when he spake it he spake according as the Truth was in Christ Jesus for he was to come And now Christ being come 't is plaine he spake according as the truth now is in Christ Jesus for that which he said should come to passe concerning Christ is now fulfilled and our Saviour confirmes this (b) Omne quod scripsit Moses de Christo est id est ad Christum omnino pertinet sive quod cum figuris rerum vel gestarum vel dictarum prae nunciet sive quod ejus gratram gloria●●que commender Aug. tom 6. contra Faust li. 16. cap. 9. Luke 24 25 26 27. Then he said unto them O fooles and slow of heart to beleeve all that the Prophets have spoken ought not Christ to have suffered these things and to enter into his glory and beginning at Moses and all the Prophets c. Where he concludes that what Moses had spoken concerning him must be fulfilled and was and is fulfilled see Luk. 18.31 and thus 't is evident that Moses spake then according as the Truth now is in Christ Jesus Againe he saith Moses spake of Grace and Truth hereafter to be (c) Modus Parefactionis ac respectus temporis non mutant tem●psam Rom. 16.26 Nunc manifestatum hoc est tempore N.T.