Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	jesus_n	light_n	shine_v	6,139	5	9.4807	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50525	The apostasy of the latter times in which, according to divine prediction, the world should wonder after the beast the mystery of iniquity should so farre prevaile over the mystery of godlinesse, whorish Babylon over the virgin-Church of Christ, as that the visible glory of the true church should be much clouded the true unstained Christian faith corrupted the purity of true worship polluted, or, The gentiles theology of dæmons i.e. inferiour divine powers, supposed to be mediatours between God and man : revived in the latter times amongst Christians in worshipping of angels, deifying and invocating of saints, adoring and templing of reliques, bowing downe to images, worshipping of crosses, &c : all which together with a true discovery of the nature, originall, progresse, of the great, fatall and solemn apotisy are cleared : delivered in publique some years since upon I Tim. 4. 1,2,3 / by Joseph Mede ...	Mede, Joseph, 1586-1638.; Twisse, William, 1578?-1646.	1641 (1641)	Wing M1590; ESTC R22768	121,369	171

demonstrated that as in the Law none but the high Priest alone was to doe office in the holiest place so Christ Jesus now is the only agent for whatsoever is to be done for us in the holiest Tabernacle of heaven besides wee read that none but the high Priest alone was to offer Incense or to incense the most holy place when hee entred into it But Incense is the Prayers of the Saints sent thither from this outward Temple of the militant Church as the Incense of the Law was fetched from without the vaile This therefore none in heaven but Christ alone must receive from us to offer for us and this is that Angel with the golden Censer Revel 8. who there offers the Incense of the prayers of the Saints there given him to offer upon the golden Altar before the Throne alluding expresly to the golden Altar before the Testimony For the fuller understanding and farther confirmation of what hath beene spoken take this also that notwithstand●ng the man Christ Jesus in regard of his person being God as well as Man was from his first incarnation capable of this royalty and glory not only for the incomparable sufficiency of his person which by reason of his twofold nature is alwayes and in all places present both with God and men and so at one instant able and ready at every need to present to the one what he should receive from the other but cheifly and most of all for that being very God himselfe his Fathers jealousie which could never have brooked the communication of this glory to any other which should not have beene the selfe-same with himselfe was by this condition of his person prevented and secured Neverthelesse and notwithstanding all this capability of his person it was the will of his Father in the dispensation of the mystery of our redemption not to conferre it upon him but as purchased and attained by suffering and undergoing that death which no creature in heaven or in earth was able to undergoe but himselfe being a suffering of a death whereby death it selfe was overcome and vanquished to the end that none by death save Jesus Christ alone might be ever thought or deemed capable of the like glory and sublimity but that it might appeare for ever to be a peculiar right to him And this I think is not only agreeable to the tenour of the Scripture but expresse Scripture it selfe Heb. 2.9 But we see Jesus who was made a little lower than the Angels by the suffering of death crowned with glory and honour for it became him for whom are all things and by whom are all things in bringing many sonnes to glory to make the captaine of their salvation perfect by sufferings Phil. 2.8 And being found in fashion of a man he humbled himselfe and became obedient unto death even the death of the Crosse and the ninth verse Wherefore God hath also highly exalted him and given him a name above every name that at the name of Jesus every knee should bow Heb. 10.12 But this man after he had offered one sacrifice for sinnes for ever sate down on the right hand of God Rom. 14.9 For to this end Christ both died rose and revived that he might be Lord both of the dead and living See besides Acts 5.30 31. Rom. 8.34 Ephes. 1.20 1 Pet. 1.11 Lastly for that particular parcell of this glory of Christ viz. to be that only name in which we are to ask at the hands of God whatsoever we have to ask is not this also annexed and ascribed to his triumph over death John 14.13 I go unto my Father viz. through death and whatsoever yee ask in my name that will I doe John 16.16 23. A little while yee shall not see me and a little while ye shall see me because I goe to my Father and in that day when I am gone to my Father yee shall ask me nothing Verily verily I say unto you whatsoever yee shall ask the Father in my name he will give it you vers 24. Hitherto yee have asked nothing in my name ask and yee shall receive Heb. 7.25 Wherefore he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them for such an high Priest became us who is made higher than the heavens How is it then that some extenuate that kinde of Saint-worship wherein prayers are not made unto them directly but God is prayed unto in their names and for their mediation sake to grant our requests Is it not a deniall of Christs prerogative to ascribe unto any other for any respect of glory or neernesse to God after death or otherwise that whereof he alone is infeoffed by his unimitable Death triumphant Resurrection and glorious Ascension certainly that which he holds by incommunicable title is it selfe also incommunicable To conclude therefore with the words of S. Paul 1 Tim. 2.5 There is but one God and one Mediator between God and men the man Christ Jesus as God is one so the Mediator is one for it is a God-like royalty and therefore can belong but to one There is but one God in heaven without any other gods subordinate unto him therefore but one Mediator there without any other mediators besides him as for the Angels and blessed Saints they have indeed a light of glory too but they are but as lesser lights in that heaven of heavens And therefore as where the sunne shines the lesser stars of heaven though stars give not their light to us so where this glorious Sunne Christ Jesus continually shineth by his presence sitting at the right hand of God there the glory of the Saints and Angels is not sufficient to make them capable of any flower of this divine honour which is God-like and so appropriate to Christ by right of his heavenly exaltation in the throne of Majesty whatsoever Spirit saith otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holds not the head but is a Christ-apostate-spirit which denies the faith of Christs assumption into glory and revives the doctrines of Daemons The way being now cleared I may I hope now safely resume my application which I have already given some taste of that the doctrine of Daemons comprehends in most expresse manner the whole idolatry of the mystery of iniquity the deifying and invocating of Saints and Angels the bowing downe to Images the worshipping of Crosses as new idol-columnes the adoring and templing of reliques the worshipping of any other visible thing upon supposall of any Divinity therein what coppy was ever so like the sample as all this to the doctrine of Daemons and for the Idolatry of the Eucharist or bread-worship though it may be reduced to Image-worship as being the adoration of a signe or symbole yet let it bee considered whether for the equality thereof it may not be taken rather for an idolatry of reliques the body and blood of Christ in the Sacrament being the mysticall reliques

honouring him we acknowledge him God so by the incommunicablenesse of honour we acknowledge him one God For this cause God being to give us a Mediator by whom we should have accesse unto his presence and whom without his jealousie wee might interpose in our devotions and supplications unto himselfe or offered at the throne of his majesty and glory in the heavens provided that admirable mystery of communicating to the nature of a man borne of a woman the hypostaticall union of the second Person of the Deity and him after he had vanquished death to exalt to sit at his right hand of glory and power in the heavens there in his owne presence and throne to receive our requests and to deale as an agent betweene us and him Thus at length I am arrived at that port which I all this while made for viz. to shew that this glory of Christ which is stiled his sitting at the right hand of God is that incommunicable royalty to which of right belongeth in the presence of God to receive and present our devotions to the divine Majesty as in it which now followeth shall appeare Sessio ad dextram Dei is to be installed in Gods throne or to have a God-like royalty which is defined in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Majesty of Christ in heaven whence it is said Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he sate downe on the right hand of Majesty on high Heb. 8.1 it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand of the throne of Majesty in the heavens it is called also by Christ himselfe Mark 14.62 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22.69 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the right hand of power and the right hand of the power of God For as to the right hand belongeth both dignity and strength so doth this glory of Christ include both a God-like sublimity and a God-like power the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The proper place where the Majesticall glory is revealed is the heavens as may appeare almost wheresoever this sitting at the right hand of God is mentioned Eph. 1.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colos. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. heaven heavenly places high places and the like being alwayes thereto annexed and everywhere appeareth to be a consequent of his ascension into heaven as we say in our Creed he ascended into heaven and sitteth at the right hand of God and therefore in the words whereon my text depends is expressed by assumed or taken up into glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as God himselfe is stiled Pater in Coelis not because not elsewhere but because his glory is there revealed So Christ sits ad dextram in Coelis because there the beames of the Majesty given him by his Father are revealed whence it comes that his Kingdome is called the Kingdome of heaven a Kingdome whose Kings residence and Kingly Throne are both in heaven This glorious Throne of Majesty this sitting at the right hand of the power of the Almighty is a name incommunicable an exaltation whereof no creature in heaven or earth is capable which is that the Apostle meanes to tell us when he saith Eph. 1.21 Farre above all principalities and powers and might and dominion and every name that it named not only in this world but in the world to come and Phil. 2.9 10. wherfore God also hath highly exalted him and given him a name which is above every name that is created name that at the name of Jesus every knee should bow both of things in heaven and things in earth and things under the earth Revel 3.21 he that overcommeth saith Christ I will give him to sit with me in my throne even as I have overcome and am set with my Father in his throne here is mention of two thrones you see of which my throne that is Christs throne is the condition of a glorified man in this throne his Saints shall sit with him but his Fathers throne is the power of divine Majesty wherin none must sit but God the God-Man Jesus Christ. These grounds layd I say that the honour of being prayd to in heaven and before the throne of presence is a prerogative of dextra Dei and to receive our devotions there a flower of Christs sitting at the right hand of God as S. Paul Rom. 8.34 conjoines them saying Who is he that condemneth it is Christ that died yea rather that is risen againe who is at the right hand of God and who makes intercession for us for by right of this his exaltation and majesty hee comes to bee a Priest after the order of Melchisedech as appeares Psalme 110. The Lord said unto my Lord sit thou on my right hand till I make thine enemies thy footstoole then followes the effect thereof verse 4. The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedech and by the same right also he becomes the only and eternall Priest wh●ch hath to doe in the most holy place the heavens For as the high Priest only entred the most holy place beyond the vaile in the earthly Tabernacle so Christ Jesus our only high Priest through his body as the first Tabernacle by his owne blood entred into the second Tabernacle or holy place not made with hands as was the figure but into heaven it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appeare in the presence of God for us all this you have in the same words at large Heb 9 7.11.12.24 Now in the Tabernacle of this world as was in the first Tabernacle we may happily finde many Priests whom to imploy as agents for us with God But in the second Tabernacle which is heaven there is but one agent to be imployed but one who hath royall commission to deale betweene God and men that Angel of the presence as Isaiah calls him 63.9 and one only Mediator Jesus Christ the Lord of glory who in this prerogative is above both Saints and Angells For to which of the Saints and Angells said God at any time Sit on my right hand till I make thine enemies thy footstoole Heb. 1.4.9.13 neither will this demonstration admit that vulgar acception to be of any force namely that expiatory mediation or meritorious intercession in heaven should indeed appertaine to Christ alone but favourable intercession to pray for us not so and therefore for this wee may without derogation to Christ sollicite either Saints or Angels I could say that this ragge is too too narrow and short to cover their nakednesse who lay hold of it in whose supplication to Saints and to God too in their names nothing is more usuall than the expresse mention of their merits blood and sufferings as motives to God to heare them but we shall not need this answer for we have