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
A85302	Animadversions upon Sir Henry Vanes book, entituled The retired mans meditations. Examining his doctrine concerning Adam's fall, Christs person, and sufferings, justification, common and special grace; and many other things in his book. / By Martin Finch, preacher of the Gospel.	Finch, Martin, 1628?-1698.	1656 (1656)	Wing F941; Thomason E1670_2; ESTC R208407	75,370	163

and it may be in the same page tells us they go about to establish their own righteousness To conclude this Chapter after the Author hath so cryed up the attainments of men in his first image as we have seen when he hath affirmed them to be called out of the world Christ made their righteousnesse in a way of justification and told us how they are one flesh one body with Christ knit and married to Christ faithful walkers with Christ he tells us very fairly at last Page 361. That these are the devills subjects though he telleth us in that same page that they owne themselves in a professed subjection and conformity to the law of God that is to what is righteous holy and good in its nature and not onely as it is within themselves but as they are made righteous in another viz. Jesus Christ the righteous Truly we never thought the devill had such subjects but the Author could not this Gordian knot if he were set about it for if righteous in Christ in a way of justification and sanctified by his blood how are they the devills subjects nay the Author before had told us they were Christs subjects and a man at the same time cannot be Christs subject and the devils subject a man is translated from the power of darknesse when he is translated into the Kingdome of Christ Thus have we examined the Authors notions concerning men in his first image so full of contradiction to themselves and the truth Now to examine his doctrine about men in his higher image which he maketh a saving state shall be the work of the next Chapter CHAP. IV. Examines the Authors doctrine about his higher Image which he counts a saving state HE tels us Page 7. That this higher Image is the communion of the Holy Ghost 2 Cor. 13.14 which Paul wishes unto them after the grace they had shared in from Jesus Christ our Lord as the common salvation Jude 3. and as the fruit of the love of God the Father This shews the Author to be a Critick indeed as if a man might have the grace of our Lord Jesus Christ and yet be shut out for ever from the love of God the Father and the communion of the Holy Ghost but what is it to have the grace of our Lord Jesus Christ but to have the pardoning strengthning sanctifying quickning grace of the Lord Jesus and he that hath this to be sure hath the love of God he both loveth God and God loveth him and this communion of the Holy Ghost is an effect of the love of God and the grace of our Lord Jesus Christ who giveth the blessed Spirit to those who are partakers of his grace and righteousnesse to sanctifie them wholly comfort them lead them into all truth and seale them to the day of redemption and the common salvation spoken of Jude 3. which the Authour quotes is the grace of God which bringeth salvation to all true Believers Gentiles as well as Jews called there common because this righteousness of God which is by faith in Jesus Christ is upon all and unto all them that believe whether Jews or Gentiles for the same Lord is rich in mercy to justifie and save all that believe on him though they be not Jews by nature but sinners of the Gentiles in this respect is the grace and righteousness that is in Christ called common salvation and not that it is common to them that are eternally saved and to them that perish Page 58. He describes the higher Image to be a beholding of Gods very similitude open and bare faced But is this saving faith to be beholding Gods very similitude open and bare faced as the Authors phrase is Alas we can have no access to him as an absolute God with comfort and for salvation without relation to a Mediator sesus the surety of the better Testament John 14.6 No man commeth to the father but by him and he saveth them that come to God by him Hebr. 7.25 that is true saving faith not the seeing of Gods similitude open and bare faced but how much better doth the Apostle describe faith and saving grace 2 Cor. 4.6 where he calleth it Gods shining into our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ There is a very neere approach to God that the Saints shall have in glory and a glorious view of him in the beatifical vision in glory but that is not faith but glorification not here but hereafter as God told Moses Exod. 33. No man shall see my face and live But blessed be the Lord for ever that he puts us into the clift of the Rock the Lord Jesus and there we see his goodnesse passing before us and hear him proclaming his name the Lord the Lord God gratious and abundant in mercy and that by beleiving in Christ we are his children and that because we are thus his sons he sendeth the spirit of his son into our hearts whereby we can call him Abba Father this is unspeakable comfort to us in our present state that we thus know that we are now the sons of God though yet it doth not fully appear to us what we shall be but we know that when he shall appear even Jesus Christ the righteous that we shall be like him and see him as he is as 1 John 3.3 and however others pretend to see God in his very similitude open and bare faced we confess as 1 Cor. 13.12 that we now see but through a glass darkly though we yet expect at that day break of eternal brightness in Heaven to see face to face and know as we are known That which the Author saith of saving faith and the higher Image p. 75 76. we will grant taking it in a good sense and with this caution that what he there saith is improperly called the newbirth but rather glorification and that his expressions are too liable to mistakes but for quietness sake we will pass them by and come to Page 139. He saith these in the higher Image are under the ministery of Christs second appear ance wherein he doth not only appear a King of righteousness conveying a seed of righteousness answerable to that perfection commanded by the Law but also a King of peace conveying a seed of everlasting peace But the Author must know that where Christ is to any soul a King of righteousnesse he is also a King of peace The peace of God which passeth all understanding for its sweetness and comfort is an effect of Christs righteousness and so saith the Scripture Isaiah 30.17 the work of righteousness shall be peace to wit peace with God the effect of righteousness to wit Christs righteousness quietness and assurance for ever for as Rom. 5.1 being justified by faith that is by Christ and his righteousness believed in we have peace with God through our Lord Jesus Christ so that this is the difference

woman made under the Law he was sent to seeke and to save that which was loft he came to call sinners to repentance he was set forth to be a propitiation for our sins thorough faith in his blood with innumerable places of Scripture to that purpose And we may very well in answer to this Author affirm that God if it had seemed good in his sight could have given eternal life to Adam and preserved him to the Heavenly kingdome in the state wherein he created him but he saith Jesus Christ from the beginning was the right object of faith to Angells and men but I answer that the Lord Jesus could not be so the object of faith to them as he is to us since the fall for before that they were whole and needed not the Physitian could not come to Christ the brazen serpent for healing as those that were stung with the fiery serpents they could not come as lost creatures and weltring in their blood to Christ that they might have life could not apply his blood to cleanse them from sin when as yet they had not sinned nor any guile found in their mouthes but if men instead of admiring the rich and great salvation brought to light through the glorious gospel will curiously pry into the state of the Angells and things which they have not seene vainely puft up with a fleshly minde under the notion of a spiritual mind will be contentious about these things we have noe such custome nor the Churches of God but leave them to flatter themselves in their owne speculations desiring our selves to he found thankfull to God and admirers of his love who when we were Enemies reconciled us unto himself by the blood of his son and desirous to give all diligence to make sure our union and communion with him the Lord our righteousness who when we were lost came to seek us and to save us Page 94. He saith that Jesus Christ was the surety and Mediator of both Testaments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sponsor is one that undertakes to pay anothers debt that Jesus Christ is said to be the surety of the better Testament Hebr. 7.22 which better Testament is the covenat of grace not the covenant of workes and he is surety of no other Testament but that and according to the tenour of that covenant he the surety payes our debts to God the creditor payes that which he never took suffereth for our sins the just for the unjust to bring us to God and so doth the holy Ghost distinguish betweene Moses and Christ John 1.1.7 Telling us the Law was given by Moses but grace and truth came by Jesus Christ and Hebr. 8.6 Christ hath obtained a more excellent ministry by how much also he is the Mediator of a better covenant not of the old which is established upon better promises then Do this and live and soe likewise Hebr. 9.15 And for this cause he is the Mediator of the new Testament that by meanes of death for the redemption of transgressions under the first testament they which were called might receive the promise of eternal inheritance so the believers under the old testament by this Jesus the Mediator of the new testament being called were justified received the promise possession of the eternal inheritance as well as we to name no more Scriptures where I might abound see Heb. 12.24 And to Jesus the Mediator of the new covenant and to the blood of sprinkling making it a great part of the glory and excellency of the Gospel dispensation above that of the Law that Jesus is the Mediator of this covenant which if they had been of the Authors mind they might have slighted saying that so he was of the other but enough to shew the Authors mistake in this particular Page 69. He saith that Christ had an exercise of a new life set up in him in a way of faith by which he did not onely perform the righteousness and obedience required of man by the Law or first covenant but that also which is required of him by the new and second Covenant Concerning the new life faith as the author calleth it that was set up in Christ the author will give us accasion to speak afterwards for he thinketh Christ had a new birth and regeneration as well as we In the mean while this is not very clear that Christ did performe that righteousness obedience which is required of man by the new second Covenant the gospel or new Covenant calls for Faith in Christ repentance thankfulness mourning for sin I wis the Gospel calls for these things and if the author had said Christ purchased these things for us and all things the gospel or new Covenant calls for so that those for whom he Purchased them shall have them in the appointed time bestowed upon them if he had said thus we should have agreed with him but to say that Christ by a new life and way of faith performed all that the new Covenant or gospells requires will hardly goe downe with us did Christ believe repent mourne for sin and we must note all this while that the author doth not speake this of Christs passive obedience whereby he performed the Fathers will in b●aring our sins in his owne body upon the tree but he speakes of it as a part of his active obedience neither doth the dispute come in here whether we are justified by both Christs active and passive obedience but the question here is only of the nature of Christs active obedience whether therein he performed the obedience that the Gospel or new Covenant requires that is did believe in a Saviour repent and mourn for sin I wis Christ was no sinnes that he needed to believe in a Saviour he was no sinner that he needed to mourn for his sins these are things no way suitable to the person of Christ to do but suitable to us who are to believe in him that justifies the ungodly and to loath our selves for our iniquities and abominations but we shall see by and by how he levels the Lord Jesus debases him whom God hath so highly exalted and given him a name above every name and so he saith Page 97. That Christ by bringing his fleshly principles into the cossation and rest required by the law of the new Covenant he attaines the end for which they were at first given him arriving at that most neere and intimate communion with God which onely by faith or the exercise of a newness of life and operation can be attained Now I would faine know what fleshly principles there were in Christ that the law of the new Covenant required to be laid downe and brought into cessation are these words of truth and soberness concerning our blessed redeemer God blessed for ever that he had such fleshly principles in him as the law of the new covenant required should be brought into cessation truely we have other manner of thoughts of

this way though he will not have the soul to be in a saving state here yet saith there are three benefits such a soul hath He saith in that 118. page he saith first They that are thus made receivers of Christ are called out of the world to come out of that Heathenish state wherein men live as without Christ and without God in the world Truly this is a great benefit and surely whosoever is truly called out of the world is in a saving state to be called out of the worlds prophaneness hypocrisie will-worship formality called out of the worlds way in going about to establish their own righteousness and living to themselves and their lusts I think a soul that is thus called out of the world is in a happy condition whatsoever this Author saith for being by Christ called out of the world he shall not be condemned with the world and I am sure Christ John 15.19 makes a mans being of the world to be a natural man and his being not of the world to be a state of true Saintship such as the Disciples themselves had and so if we consider what it is to live without Christ to wit to live without the righteousness the spirit the grace the faith of Christ we may well say that a man that Christ hath truly called out of a state of living thus without him is in a saving state for it must needs follow that he being called out of a state of living with Christ he must needs now have Christ his righteousness his spirit his grace But the Author will grant us that a man may have Christ his righteousness and spirit and yet not be in a saving state For in the same 118. page he cometh to shew a second benefit which those receive from Christ that receive him in the first Covenant he saith Christ is made unto such righteousness in a way of justification and they are made the righteousness of God in him and that he affords such the benefit of his legal righteousness so that the Law hath nothing to say against such and page 119. he saith this justification the world hath in common with true Believers I think this opinion may call this Author father for I think he is the first that ever affirmed I mean one that went for a Christian that to be made the righteousness of God in Christ was not a saving state and truly we may say in this case as he said if I am bereaved I am bereaved if to be made the righteousness of God in Christ doth not save us eternally then we are bereaved indeed and are of all men most miserable and the generation of Gods children the most deceived that ever any were in the world but this Author must not think to carry it thus let us search the Scriptures Philip. 3.5.9 Paul counted all things but dross that he might win Christ and be found in him not having on him his own righteousness which is of the Law but that which is through the faith of Christ the righteousness which is of God by faith and doth any man think that this was not a saving state and 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him And is not this a certain and unfailing way to bring us to eternal life to be made the righteousness of God in him the Lord our righteousness hath God appointed any other way to justifie sinners and bring them to eternal life and glory then by being made the righteousness of God in him when God out of his rich grace maketh a poor sinner accepted in the beloved righteous in the righteousness of Christ what should hinder his salvation for ever who should lay any thing to such a souls charge to condemn him when God justifies him through Christs righteousness and the Author here confesses that the Law hath nothing to say against such when a soul can truly say by faith as Isaiah 45.24 Though I have sinned and come short of the glory of God yet Christ Jesus was made sin for me that I might be made the righteousness of God in him and surely in him have I righteousnesse life and strength that soul is in a saving state and shall never come into condemnation but is passed from death to life let all the devils in hell say what they will to the contrary and though these places that I have already named be sufficient to prove that which I am about yet I shall name another that is as full as we can desire Rom. 5.17 For if by one mans offence death reigned by one much more they that receive abundance of grace and of the gift of righteousness shall reigne in life by one Jesus Christ Let us mind this blessed Scripture so full of marrow and fatness to feed our soules If saith the Apostle by one mans offence death reigned by one that is if by the one man Adams offence or his one offence of eating the forbidden fruit death reigned thereby that is we were all brought to death and condemnation that his disobedience being imputed to us we were brought to such misery and condemnation much more they that receive abundance of grace the grace of God which bringeth salvation and of the gift of righteousness that is Christs righteousness to have that imputed to them they shall reign in life by one Jesus Christ that is as certainly as death and condemnation came upon us by Adams disobedience so certainly shall we have salvation and reign in life and glory for ever receiving the gift of Christs righteousness the second Adam and this is more explained in the 21. verse of that Chapter That as sin hath reigned unto death even so might grace reign thorough righteousness unto eternal life thorough Jesus Christ our Lord which plainly affirms this that as Adams sin brings eternal death and condemnation so the righteousnesse of Christ brings eternal life and salvation Let us see whether he be not as much mistaken in the third benefit by Christ that men may have and yet not be in a saving state Page 119. he saith The third benefit inseparably accompanying this kind of Christs giving himself by the first Covenant is that which we call sanctification 1 Cor. 1.30 consisting in a real and actual change of the heart which lyeth in our conformity to Christs legal righteousness That place 1 Cor. 1.30 saith Christ is made of God unto us sanctification and redemption unto us that is unto us that truly believe in him but he doth not say that he is made so to others what doth he mean by this real and actual change of the heart doth he mean that which is called a new heart and a new spirit Ezek. 36.26 if so he is out for that onely God giveth to those that are eternally saved and truly methinks that men instead of disputing that the natural man may be sanctified so as