Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	knowledge_n	light_n	shine_v	6,882	5	9.8263	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00415	Certaine godly and learned expositions vpon diuers parts of Scripture As they were preached, and afterwards more briefly penned by that vvorthy man of God, Maister George Estey, sometimes fellovve of Goneuill and Caius Colledge in Cambridge. Late preacher of the word of God in Saint Edmunds Burie.	Estey, George, 1560 or 61-1601.; Estey, George, 1560 or 61-1601. Most sweete and comfortable exposition, upon the tenne commaundements, and upon the 51. Psalme.	1603 (1603)	STC 10545; ESTC S101734	265,746	444

the Word is the maker which because from the first creation of it it had a knowledge of diuine truth now hath certaine sparkles thereof it is called light and that truly not onely because it is precious as light but for that as the Sunne hath it selfe to the world so this light vnto man Men are all and euery one so that of necessitie we are to vnderstand this of naturall light eyther before or after the fall He was also the light of Angels but the speech is directed to men he speaketh nothing of Angels These are the words the vse followeth 1 The principall thing in a man is his reasonable soule for the beautifying whereof we are to labour 2 So is the Word light as that he doth impart and communicate the same Hee giueth the soule indeede after a speciall manner in putting it into the body he createth it and in creating it he doth put it in It is not by propagation It is not a portion of diuine essence 3 That witnesse and skill wheresoeuer they be are to be acknowledged the gifts of God 4 Seeing that God doth instill natural light there is cause why we should encrease the same for the vse of this life 5 If naturall light be from the Word is not much more supernaturall so as we are more to labour for this Thus hath beene the proposition Verse 5 the explication remaineth 5 verse and it is from an euent that the light shining was not comprehended VVhere are two sentences 1 The light shineth in the darkenesse 2 The darknes do not comprehend the light In the first sentence we are to search cōcerning the light it selfe and the attribute or that which is affirmed of it Light is either God or a creature Light is put for God as 1 Ioh 1 5. Now the name of God is taken essentially and is truly vsed vpon the 3. persons But heere it is applied and attributed vnto the Word as it appeareth out of the context Besides Christ himselfe Iohn 8 12. calleth himselfe light Indeed most iustly Who was not only prefigured in the Vrim of the Priests but also in the Candlestick Moreouer Esay 60 2 and Luke 1 78. In which respect also hee may be called the day starre 2 Pet 1 19 Mala 4 2 he is called a sunne Hence the imitation into Christ is called light 2 Cor 4 4 we are said to haue receiued light Heb 10 32. Now Christ is called light by a metaphor or borrowed kind of speech 1 For that he is the brightnesse of the glorie of his Father Heb 1 3. 2 For that there shineth vnto vs the knowledge of the glory of God in the face of Iesus Christ 2 Cor 4 6. 3 That as the light is some spirituall thing so it is certaine that the Word as he is considered in himselfe with the Father is of that nature 4 VVhat things the light effecteth he doth much more namely to lay things open to declare differences to shew the way vnto our feete c. 5 Because there is no darknesse in him that is no sin nor affection to it 6 And because it is most excellent light as that it can darken the sight of the eye which we can neuer thoroughly behold Quest How are the Apostles said to be the light of the world Aun By reason of the light of doctrine Wherefore let vs know 1 That what things we would know touching God the Father the same are to belearned from this light He is in the bosome of the Father * Ezegesato he hath declared him heare him 2 When as the light shineth in the face of Christ it is in regard of his incarnation otherwise wee were not able to perceiue the brightnesse Wherefore euen as they which see the ecclipse of the sunne in the water so let vs behold God through the slesh 3 That carnall and sensuall thoughts are to be remoued This light is a spirit and to be worshipped in spirit and to be beheld by the eyes of the mind Indeed we shall see with our bodily eyes his body in heauen 4 As Christ layeth all things open so especially those things which appertaine vnto saluation Esay 9 2. Luke 1 79 Luke 2 32. Without him there is no light vnto saluation Wherefore Paule Ephe 3 4. Christ is the key of the Scriptures c. He is he that giueth light 5 Yea he bewrayeth as light what difference there is betwixt the Law and the Gospell Heb 5 14 Philip 1 10. 6 Hee sheweth the way vnto heauen he is the light the life and the way without him we shall wander and goe out of the way 7 None can truly belieue in Christ and yet haue a purpose to sinne What communion is there betwixt light and darknes The light scattereth darknes This is the subiect the attribute followeth Shineth in the darknes To shine in this place is to shew it selfe cleerely For it is the Sunne Besides the time is to be considered which signifieth that it is now and continuall Who therefore would not open his eyes considering that Christ shineth Esa 60 1. 2 Seeing Christ had no neede to shine to himselfe but onely to his why should not we shine to others and not hide the good things we haue 3 At the time when Iohn wrote Christ had ascended into heauen and yet he saith that he now shineth euen as he did before Wherefore now also he shineth that if we would open our eyes we cannot be ignorant Let vs take heede that this be not our condemnation that the light came into the world and we loued darknes 4 And seeing he doth continually shine men shall be without excuse But he shineth in the darknes Darknes is properly to the eyes improperly to the minde The light truly shineth euery where yet notwithstanding there is this darknes of the minde By darknes is meant a thing that is darke the adiunct being put for the subiect as wickednes for a wicked man This darknes therefore are men as Ephe. 5 8 hence are the works of darknes Truly such are men by nature after the fall Where wee are to consider the affection and the measure The affection or priuation is a losse of light This light was the glory of the image of God seated in the mind and in the will This is wholy lost in matters of saluation The measure is so great that we are darknes it selfe not onely darke and surely the very darknes of Aegypt that might be felt which doe not onely want light but also shut it out that how great this darknes is we can hardly iudge 1 How great therefore is our miserie so long as we liue in the darknes of our minds and of our wils 2 So as that we see this to be the cause of ignorance errors and all manner of sinnes 3 Neither are we able to doe any thing so long as we are in this darknes where-with we are ouer-whelmed 4 Why doe we not therefore

take it is of the Greeke Kyriake as belonging to the Lord for so it doth For better vnderstanding heereof consider the distinctions of the Church and some properties The distinctions are in words not of the scripture but of learned writers 1 As into generall The whole company particular A part The generall is meant in the Creede 2 Againe the whole hath parts So is the Church militant triumphant Militant is that which is warring in this life against the flesh the deuil and the world Triumphant is in glory in heauen Both together heere are meant 3 The Church is 1 visible that may be seene to be a Church 2 Inuisible that is not apparent to outward sence to be a Church The whole Church together in this life is inuisible Particular Church is sometimes visible inuisible The visible particuler Church hath hypocrites admixed The Creede speaketh of the whole Church together and so inuisible in this life Properties of the Church besides these named in the Creede 1 It is but one 2 It hath but one head Christ 3 Out of it is no saluation 4 It shal neuer decay Math. 16 18. 5 It is neuer seuered from Christ The markes in the Creede are holy Catholique Holy is free from sinne raigning and condemning One may be holy vnperfectly perfectly Vnperfectly by sanctification in this life Perfectly by imputation in this life sanctification in the life to come It is meant euery way heere Catholique is a Greeke word and is vsed in Wryters two wayes vnproperly properly Vnproperly and so it signifieth as much as orthodoxall In which sence sometimes the Fathers vse it So might Rome in former time haue been Catholique so is England Scotland c. Catholique now Where marke a cosonage of the Papists who would make the world beleeue that Catholique and Romaine Church is all one and for that Rome was sometimes in this sence Catholique it should be euery way now As well might they iudge the Catholique King to be King of all the world Properly it signifieth as much as vniuersall not tied to one people in one Country of one time of one condition c. So is it to be taken heere The Nicene Creede addeth Apostolique that is holding the Apostles doctrine This the Romanists wrongfully appropriat to themselues Iointly the words together carie this sence that euery one who professeth this Creede 1 Beleeueth that there is such a company as is specified before 2 That himselfe is of the same company Heb. 3 1.1 Cor. 12 13 Heb. 12 22 23. The things which we are to beleeue cōcerning the church are whatsoeuer the word of God teacheth which though we cannot reckon vp all in this short manner of teaching in short time and in right order yet in the most necessary we will endeauour 1 To iudge and thinke very highly of the Church euen next God not onely for the place it hath in the Creede and order after the holy Ghost but for the titles it hath house of God pillar and firmenes of truth body of Christ spouse or wife of Christ. Christ himselfe 1 Cor. 12 12. Yet heere we must take heed that we think not too highlie of the Church As to iudge First that it is aboue the scriptures as the Papists in words teach at least some of them and all that the authority of the scriptures to vs ward hangeth vpon the Church and can no otherwise be knowne The Church is founded vpon the scriptures and Christ not Christ vpon the Church The authority of the scriptures is from thēselues or God in them as the authority of a Princes deede is from the Prince himselfe not from any other witnes So doeth light cause it selfe to be seene as the euidence of scriptures shew themselues to be scriptures Que. Doth the Church nothing to the scriptures Aun Yes 1 It keepeth the Roles and Records of the scripture 2 It discerneth canonicall from Apocriphall it maketh none canonicall 3 It publisheth the scriptures like a Crier 4 It expoundeth and openeth the scriptures Secondly to hold that the Church cannot erre For better vnderstanding whereof wee must know that some part of the Church is in heauen and that indeede can not erre the other is on earth of this doe we speake heere this can and doth erre being a visible company wherein are mixt bad with good Yea it may erre iudicially as the false Prophets to Achab the Scribes and Pharisies against Christ So as that it is no good saying this saith the Church therfore it is to be beleeued Thirdly to hold that the safest way from all error is to hold to the Church True it is indeede it is safe being in the Church visible whereof this is said but the safest is to hold to Christ and the scriptures 2 Neuer to doubt but that there is and shall be a Church for euer So as that it is not possible it should all alwayes be feene for some part are vnborne some are in heauen and very few sometimes haue beene on earth and could not be knowne to be of the Church 3 Thoroughly to take knowledge of the nature of the Church which wee beleeue and is not onely a company professing Christian faith hauing the same Sacraments and lawfull pastors vnder one head the Pope but as we heard before predestinate to glory in time called iustified sanctified and glorified 4 That Christ is the onely head of this Church 5 To know the proper markes of a true visible Church These are the word sacraments prayer good life When I say the word I meane the pure text in the pure sence of it and the sacraments in lawfull administration Que. Whether then is the Church of Rome a true visible Church Aun No For though it keepe a coppie of the Bible text yet it is with great corruption neither in the true and proper exposition For their body of doctrine which they would fetch from the scriptures ouer-turneth the foundation in their idolatry of the masse worshipping saints creatures their iustification by works c. Obiect They haue baptisme Aun They should haue it with the word so haue they it not 2 They haue Baptisme as a theefe might steale away the great seale without authority set it to writing no otherwise 6 That we should ioyne in communion with a true visible Church a true visible Church I call that hath the marks as before holding the foundation of saluation as before and must not seuer our selues there from Indeede we must not consent to sinne or discent in loue 7 That wee must labour to be true members of this Church which heere we beleeue So shall we doe by giuing all diligence to make our calling and choosing sure Calling implieth setting in sauing knowledge faith and obedience 8 That the Church is not appropriated to any people place time So as the Romanists doe fondly who would haue vs beleeue the Catholique Romaine Church As if one shold say the French Paris or English London church

worke of themselues Obiect Paule sayth he begat the Corinthians 1 Cor 4 15 and traueled in birth of the Galathians 4 Galat 19 was Tymotheus and Tyrus his father Sol. Ministerially not that Paule or Apollos could doe any thing of themselues God gaue the increase 2 Obiect Christ sayth 3. Iohn 5 we must be borne of water and the holy ghost Solu Water there doth but expound the worke of the holy Ghost for as water softneth and cleanseth so must euery one be who is borne againe In the same is it sayd we must be baptised with the holy Ghost and fire that is the holy Ghost working like fire eating out drosse and enkindling burning loue of all good things 3 Obiect It is sayd Tytus 3 5. Ephe 5 26 that Baptisme regenerateth Solu It confirmeth to the due receiuer regeneration nothing els So then God alone only worketh effectually and yet vseth vnder meanes as that we must neither neglect meanes nor trust alone vnto them Question why are men in this kind sayd to be borne of God as though they were not so in nature likewise Answer for that this new birth is so excellent as that in comparison of the former it may seeme to be the only Question whether is faith before regeneration for heere it is placed before it Answer faith is in a party before he can know that himselfe is regenerated One may be regenerat before he hath fayth as infants Thus much for the meaning the vse followeth 1 Seeing none receiue the Word and so are not the childred of God but such as are begotten of God it is our duty to indeauour after this new begetting and for that none beget themselues it will be the safest to examin whether we be begotten yea or no. That shall we find by these notes 1 Grace imitateth nature which first maketh vital then others parts The vital part of a Christian is Christ which when it is formed in vs sheweth our new begetting Galath 4 19 1 Iohn 5 12 he therfore that hath not knowledge of him faith in him c. may suspect himselfe 2 The party begotten a new vseth all thinges of outward life by direction of Gods word to the glory of God 3 He sinneth not 1 Iohn 3 9 that is before he sinnneth he purposeth not so to doe after he hath sinned he will not continue therein 4 He is willing to helpe others to be regenerate 5 He groweth by nourishment of the Word exercises actiue passiue 6 Motion bewrayeth life spirituall motion is of the heart in prayer 7 Sence of heauenly things with ability to put difference betweene them to take liking of them and affect them 8 Hatred of him because it is sin in our selues euen the secretest 9 Loue of the bretheren Secondly marke that this heere is begetting we are not perfected nor shal be heere only we must labor thereto and neuer giue ouer though we come short Thus much for this eight saying touching the Word and his God-head now followeth his man-hood in the fourteenth verse wherein we may consider the ioyning of it to the former and as it is in it selfe It is ioyned to the former by this particle and which sheweth that this truth heere mentioned is as necessary as the former In it selfe it containeth 4 speeches 1 The first the Word was made flesh 2 The second the Word dwelt among vs. 3 The third we sawe the glory thereof as the glory of the only begotten of the father 4 The fourth he was full of grace and truth For the first let vs consider the meaning the reason the vse The meaning will arise from the words and phrase well vnderstood The Word is God as before contrary to Arrius and other heretiques who take Christ but for a bare man Was that is so was as now is and for euer shall continue Obiect It may be obiected that he died and so the vnion may seeme to be dissolued Solu No for though the soule and body were parted for a time yet neither was seuered from the God-head So he was made as not changed the God-head was not turned into the Man-hood As not beeing one mixed of the Manhood and Godhead together as when bread is made of water meale But by assuming or taking the Manhood to God So as that Nestorius deuiding the persons and Eutiches confounding the natures doe erre Obiect But it may be doubted whether there should not thus be two persons Solu No but one for the Manhood hath no beeing nor neuer had of or in it selfe but in the Word Flesh doth heere signifie man as all flesh that is mankind is grasse Now man is body and soule Body sensible naturall this Christ had not heauenlie imaginary phantasticall Soule likewise Christ had when he said My soule is heauie to the death Neyther doth he saue that which hee doth not take So as that Apollinaris erreth who saith the God-head was in stead of a soule By this that Christ had a soule it appeareth that hee had two wills not contrary one of the God-head the other of the Manhood Otherwise then the Monothelites erroniously teach Ob. But it may be said whence had Christ this flesh Sol. His body he had of the substance of the Virgin his soule was created of nothing in the wombe of the virgin Ob. The virgin was conceiued in sin how then could Christ his body be free there-from Solu The holy Ghost who wrought the conception of Christ did clense that part of the virgin from all sin Que. When was he thus made flesh Aun Immediatly when the virgin had consented to the message of the Angell and said Be it vnto mee according to thy word Que. How could the body be ioyned to God Aun By the soule This is the meaning The reason why this was doone in time is for that it was ordained before all time Que. Why did God ordaine this meanes Aun Not for that hee could not haue appointed some other but for that this seemed best to him for to manifest his mercie and iustice by his mercy in giuing his Sonne his iustice in not sparing him his iustice that man offending should satisfie in dooing and suffering his mercy in procuring that God should enable the Man-hood so to do and suffer 1 The vse is manifold First to teach vs the loue of God and care for our saluation for hee giuing such a notable meanes how can we doubt 2 Consider our honour and prerogatiue to be as it were the brothers of Christ Heb 2 11. 3 Learne how to approch to God by the man Christ 4 Know that Christ can haue compassion of vs hauing had experience of our infirmities Heb 2 17 18. The second speech followeth Wherein we may consider the meaning the vse For the meaning know first that the Word made flesh must be repeated Dwelling doth signifie as in a Tent or boothe whereby the sicklenesse and vncertaintie of our life is implied and where as it