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
A15447	Seuen goulden candlestickes houlding the seauen greatest lights of Christian religion shewing vnto all men what they should beleeue, & how they ought to walke in this life, that they may attayne vnto eternall life. By Gr: Williams Doctor of Divinity	Williams, Gryffith, 1589?-1672.; Delaram, Francis, 1589 or 90-1627, engraver.	1624 (1624)	STC 25719; ESTC S120026	710,322	935

Praesbyt Iob 28.24 and his being vnconceiuable saith Thalassus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he is euery where and he seeth euery thing when as nothing can see him Ob. But here it may be some will say that although now by reason of sinne that blindeth vs we can neither see his Essence nor comprehend his excellency Cor. 15.53 yet when this corruption shall put on incorruption and this vaile of ignorance shall be taken from vs we shall fully see him and comprehend him in his excellency 1 Cor. 13.12 for we shall see him face to face we shall see him as he is and we shall know him as we are knowne And therefore he is neither so inuisible nor so incomprehensible but that hee might bee seene and comprehended were it not for our sinnes and ignorance that doe so blinde our vnderstandings that we cannot perceiue him Sol. That the Essence of God shall not be seene in Heauen but in the face of Iesus Christ To this I answere that if Adam had neuer sinned yet could he neuer haue seene the essence of God vnlesse God would haue taken some visible shape vpon him to appeare vnto him and so I say that in the life to come when the Saints shall be free from all sin and indued with a farre more excellent measure of knowledge and vnderstanding then euer Adam was in Paradise they shall neuer see the Dietie any otherwise then in the face of Iesus Christ for so the Apostle sheweth that God who commanded the light to shine out of darkenesse hath shined in our hearts 2 Cor. 4.6 to giue the light of the knowledge of the glory of God in the face of Iesus Christ Iohn 14.7 9. 10. v. And our Sauiour himselfe more plainely saith when Philip desired to see the Father He that knoweth me knoweth the Father and hee that seeth me seeth the Father because I am in the Father and the Father in me And therefore I say that Visio Dei beatifica The blessed fruition of the Godhead which the Saints shall haue in Heauen shall bee no otherwise reueiled vnto vs then in the face of the Man Iesus Christ because the Deitie considered in it selfe Inhabitat lucem inaccessibilem 1 Tim. 6.16 dwelleth in the light that no man can attaine vnto And so you see the occasion of these words that God hauing told Moses he could neither see his Essence nor yet fully vnderstand his Excellency he would notwithstanding so farre satisfie his desire as to shew him all that he could possibly comprehend viz. that he was Iehoua Iehoua strong mercifull and gracious c. Et sic condescendit nobis Deus vt nos consurgamus ei And thus God doth most graciously condescend and make himselfe knowne to man that man might ascend and as much as possibly lyeth in him know his God In all this Diuine description of Almighty God The diuision of the Text. I find these two especiall things set downe 1. Quid est 2. Qualis est Deus i. e. 1. What God is and 2. What manner of God he is And in the handling of these two points I shall by Gods helpe spend and finish this whole Treatise CHAP I. Of the description of God how he maybe knowne what he is Part. 1. and of this speciall Name IEHOVA TOuching the first Part Danda imprimis opera est vt Deum noscamus quotquot faelices esse volumus It must be the chiefest care of all that would bee happy to know God which is the chiefest happinesse of all for to feare God and to keepe his Commandments Hoc est omnis homo This is the dutie and this is the felicity of euery man Bernard At non potes aut amare quem non noueris aut habere quem non amaueris But thou canst not either loue him whom thou dost not know or imoy him whom thou dost not loue Quia ignoti nulla cupido Because Knowledge is the ground of loue and whom we loue not we can neither seeke any helpe from him nor yet render any seruice to him Iohn 17 3. and therefore our Sauiour saith that this is eternall life to know him to be the onely true God and whom he hath sent Iesus Christ And this is the reason why so many thousands shall be destroyed 2 Thess 1.8 because they know not God And this the very Heathens perceiued though they could not attaine it when among all their Precepts this was their chiefest lesson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know God That there are three wayes of knowing God Now we must vnderstand that there are three wayes of knowing God I speake not of that knowledge which the Booke of Nature teacheth for that is too small to make vs happy but of that which we doe collect out of the Booke of God and those according to the Schooles are these Exod. 23.19.20.23 The first is according to that which he is in himselfe whereby he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnspeakeable infinite and incomprehensible and thus none knoweth God but God himselfe and the reason hereof is that although Nihil magis intelligibile quam Deus Nothing of his owne nature is more intelligible then God because he is the first Zanch. de nat Dei l 3. c. 2. p. 199. the perfectest and the truest being most pure and simple and free from any matter yet is our vnderstanding towards God but as the eyes of the Owles or Reremouse which are not able to behold the brightnesse of the Sunne and therefore thus if we seeke to know him That we are not able to know God as he is in himselfe wee shall be but like Symonides that being commanded by the Emperour to tell him what God was demanded three dayes respite for to resolue so great a quaere and when hee came hee required sixe dayes more and being therefore asked why he prolonged so the time and thereby so deluded him he ingeniously answered because the more I search into him the further I finde my selfe from attaining to him And therefore in this respect we should Sapere ad sobrietatem Bee wise vnto sobriety and not curiously search into his ineffable Maiestie but rather with the Cherubims to couer our faces with two of our Wings Esay 6.2 because we are not able to know him as he is The second is according to that which may be knowne of vs and may be any wayes comprehended in our mindes and best vnderstandings And thus we conceiue him to be most admirable but yet by infinite degrees inferior to that which he is in himselfe and therefore we should striue and labour what we can to vnderstand and know him more and more for the more fully that we shall know him the more perfectly we shall loue him and the more perfectly wee loue him the more happinesse wee shall adde vnto our owne felicity The third is according to that which may be

me for to Waite till God deliuereth me And fetch my prison'd Soule from hence to liue at libertie IEHOVAE LIBERATORI FINIS The Second golden Candlesticke HOLDING The second greatest light of Christian RELIGION Of the Knowledge of GOD. EXODVS 34.6.7 Iehouah Iehouah Strong Mercifull and Gracious slow to anger and abundant in goodnesse and trueth Reseruing mercy for thousands forgiuing iniquitie and transgression and sinne and that will by no meanes cleare the guiltie visiting the iniquitie of the fathers vpon the children and vpon the childrens children vnto the third and fourth generation YOu haue heard in my former Treatise the poore and miserable estate of distressed Man The coherence of this with the former Treatise how lamentable hee made himselfe by Sinne I am now to shew you a poole of Bethesda wherein if wee can but bathe our selues wee shall bee made perfectly whole and most comfortably deliuered from all diseases Iohn 5.2 and therefore I beseech you let this Panchrestum this medicine for all maladies be diligently acquired bee most carefully applied to euery sickned soule You shal finde it in Ierusalem i. e. in the Church of God and no where else for extra Ecclesiam non est salus no saluation is out of the Church and you shall finde it by the Sheepe-market i. e. in the place where the sheepe of Christ and children of God doe finde all prouision for their soules that is the Holy Heauenly Scripture and there if you looke you shall finde a porch ample enough for you to enter into this Bethesda in these words which I haue read vnto you The Lord the Lord God or else Iehoua Iehoua Strong Mercifull and Gracious long-suffering and abundant in goodnesse and trueth c. And I hope you will giue the more diligent heede vnto my words Quia speciosi pedes Euangelizantium pacem because as the Pro. Esay sayth the feete of thē that bring tydings of good things are most welcome vnto vs Esay 52.7 and as the Angell sayd vnto the Shepheards Luke 2.10 I bring you tydings of great ioy which shall be vnto all people For I am now to preach and to expound that gracious Sermon vnto you here which God himselfe hath Preached heretofore vnto Moses in Mount Sinay and it containes the whole discription of Almighty God so farre forth as himselfe thought it fit Chrysost varior loc in Matth. Hom. 9. to reueale himselfe at this time vnto his people and therefore Excutite pigritiam quia non est res leuis quam audituri estis I doe must humbly craue your attention and most diligent obseruation of these things for I thinke that you can neither heart nor reade a sweeter text if God giue me grace to handle it well It is large indeed I must confesse and my allotted time is short and it is as difficult to contract much into a little as to inlarge a little into much yet seeing I cannot speake all that I would I will by Gods helpe speake a little of all as I may The Occasion of these words The occasion hereof is playne enough in this precedent Chapter Moses desired to see God God tells him he cannot because it is as naturall vnto him to be inuisible as to be a God and therefore Saint Iohn sayth Iohn 4.12 no man hath seene God at any time yet to satisfie Moses so much as was fit for his happinesse God sayth that he should see his backe-parts that is hee should vnderstand so much concerning God as the weake vnderstanding of Man could possibly comprehend for hee saw nothing at all after any visible manner but onely heard this voyce describing God and we must know that God hath n●ither forepart nor backepart that can be seene with any mortall eyes and therefore this phrase of seeing Gods backeparts is onely vsed quoad captum nostrum after a humane manner and it importeth thus much in effect thou shalt see that is thou shalt vnderstand or see with thine eyes of knowledge my backeparts That God is not to be seene with any materiall eyes that is so much concerning me as thy weake apprehension shall be able to comprehend For First That God is no otherwise to bee seene then with the spirituall eyes of our Faith and vnderstanding it appeareth playne because Moses here saw no visible thing but onely heard a voyce So when God appeared to Elias 1 Kings 19.11.12 there passed before the Lord a mighty strong winde but the Lord was not in the Wind then an Earthquake but the Lord was not in the Earthquake and then came a still soft Voice and the Lord was in the Voyce and so when he deliuered the Law he sayth Ye saw no similitude saue a voyce therefore as God sheweth himselfe none otherwise then by a voyce so he can be seene none otherwise then by the spirituall eyes of our vnderstanding Secondly That by the backeparts of God is vnderstood By the backe-parts of God is vnderstood so much knowledge of God as we are able to comprehend so much knowledge of God as our weake apprehension can conceiue it is apparant in this place for Moses neither saw nor heard any other thing but onely this voyce proclayming these words that I haue read vnto you and therefore this is all one as if the voyce had sayd vnto him this is all that thou canst vnderstand of me that I am such and such a one as I shew vnto thee It is true indeed that I am so glorious to excellent so ineffable and so incomprehensible in my selfe that if I should shew thee my Maiestie and fully declare vnto thee mine excellencie what I am thou wert not able to comprehend it and therefore humano more loqui to speak vnto thee as a man that thou mayest the better vnderstand how farre thou mayest know me I would haue thee to looke vpon a Man and to consider how much more glorie and excellencie shineth in his face then in his backe-partes euen so thou must vnderstand that all this which I shew vnto thee concerning my selfe in comparison of what I am in the excellency of my Maiestie That we can conceiue but the least part of Gods excellencie is but as the back-parts of a man in comparison of his face and fore-parts So farre short is this that thou canst know of me to what I am and yet this least part of my excellency is so much as thou or any man breathing vpon the face of the earth is able to comprehend And therefore the meaning of this phrase to see the backe-parts of God is nothing else but the reuealing of himselfe vnto Moses so farre as Moses was able to comprehend that is a little but not neere all his properties for to be incomprehensible is as proper to God as to be Inuisible Secundum essentiam incognitus secundum maiestatem immensus His Maiestie is immeasurable Thalas apud Paulinum

thee in his Name and for his sake to forgiue vs all our sinnes to accept his death as a plenary satisfaction to acquit vs from euerlasting death and to giue vs thy grace that for this and all other thy louing sauours vnto vs we may be truely thankefull and most dutifully obedient to please thee and to praise thy blessed Name for euer and euer through Iesus Christ our Lord. Amen IEHOVAE LIBERATORI FINIS The Fift Golden Candlesticke HOLDING The Fift greatest Light of Christian RELIGION Of the Resurrection of CHRIST MATH 28.4.5.6 And for feare of him the Keepers did shake and became as dead men And the Angell answered and said vnto the Women feare not you for I know that you seeke Iesus which was crucified He is not here for he is risen as hee said come see the place where the Lord lay OVR blessed Lord God The coherence of this Treatise with the former and louing Father out of his excellent prouidence and secret loue to Man hath so tempered all the accidents and whole course of mans life with such proportion and equall counterpoyse that euer and anon ioyes and sorrowes are mixt together as wee may easily see in our blessed Sauiour for vpon Mount Thabor he was transfigured in glory Math. 17.2 that his face did shine as the Sunne and vpon Mount Caluary he was disfigured in sorrow that confusion went ouer his face and that in him there was neither forme nor beauty and vpon Mount Oliuet euen now Esay 53.2 Luke 22.43 Verse 44. an Angell comforting him and by and by an agony affrighting him so vpon the Crosse euen now he cries as destitute of all helpe My God my God why hast thou forsaken me yet by and by after as assured of comfort he saith O my Father into thy hands I commend my spirit Math. 27.46 Euen so it is with vs all Nocte pluit tota Luke 23.46 redeunt spectacula mane Heauinesse may indure for a night but ioy commeth in the morning To day we may be sicke at the point to die to morrow wee may be restored to life againe to night in prison and in distresse to morrow at liberty and aduanced to dignitie And this we see plaine in my Text for the last day was a day of cloudes and darkenesse a day of griefe and sorrow for the passion and suffering of the Sonne of God But behold this day is a day of ioy and gladnesse a day of Iubile for the most glorious resurrection of this Omnipotent Son of God for as it behoued him to suffer for our sinnes as you heard so it behoued him to rise againe for our iustification saith the Apostle And so this Angell testifieth that he did Rom. 4.25 He is not here but is risen as he saide Come see the place where the Lord lay And In these words we may obserue The diuision of the Text. 1. The persons here mentioned 2. The action of each person plainely expressed First The Persons mentioned are especially of three sorts 1. Keepers 2. Women 3. Angels Secondly The actions expressed are 1. Of the Keepers watching Christ 2. Of the Women seeking Christ 3. Of the Angell 1. Terrifying the former 2. Comforting the latter And from all this we may see these three things 1. The malice of the Iewes 2. The deuotion of the Women 3. The Office of the Angels And the maine summe of all is The Resurrection of Christ PART I. CHAP. Of the malice of the Iewes against our Sauiour Christ FIRST The malice of the Iewes against our Sauiour Christ is seene in that they did not onely spitefully oppose themselues against him throughout all his life and most vniustly deliuer him to a most shamefull death but also maliciously watched him in his graue that he might not rise to shew the right property of the wicked not onely to throw the righteous downe but also to keepe them downe and to trample them still vnder feete and to hire the Watchmen to belie both themselues and his Disciples that the truth of his Resurrection might not be knowne and beleeued for our saluation O miseri quae tanta insania ciues O wretched men that you are what is your rage as strong as death nay stronger then death and longer then death For the man is dead and he is buried And yet Vos excandescitis ira Your rage is implacable you set armed Souldiers to watch and ward ouer this dead harmelesse man And so we finde what the Scripture saith of the wicked to be true in you Malicia eorum excaecauit eos Wisedome 2.21 Your malice and your wickednesse haue blinded your eyes Nay but this deceiuer said saith some of them That after three dayes I will rise againe A deceiuer indeede Sed pius seductor How wicked men are deceiued But of them onely that deceiue themselues either First By relying too much on his mercy and not thinking of his iustice or Secondly By fearing too much his iustice and forgetting all his mercy or Thirdly By not beleeuing his power either to saue the penitent beleeuers in him or to punish the wicked contemners of him for of all these and the like the Prophet saith The Lord will deceiue you that is suffer you to deceiue your selues He will make his Arrowes drunken in bloud Deut. 32.42 and hee will cause his Sword to goe through your sides But them that truly trust in him he will neuer deceiue nor suffer them to be deceiued in him For our Fathers hoped in him Psal 22.4 and were not confounded But what if you had seene him rise againe what would you haue done would you haue beleeued in him no surely for you know he rose his Disciples testifies it to your faces and your owne Souldiers sayes it and you are faine to hyre them to say the contrary What then would you haue done would you haue crucified againe the Lord of life Yes no doubt such is the malice of the wicked that the death of the godly decies repetita placebit is neuer often enough inflicted O therefore good Lord thou King of Heauen Giue me any head saue the head of a Serpent and any malice saue the malice of an enemy For death it selfe cannot hide me from these but they will rage and rayle on my very Ghost And so much for the malice of the Iewes Part. 2 PART II. CHAP. I. Of the number and the names of these Women that came to seeke our Sauiour Christ in his Sepulcher SEcondly The deuotion of the Women is here commended in that they are said to come early while it was yet darke to seeke Iesus Iohn 20.1 for to imbalme him And for the better vnderstanding of this point these three especiall things must bee considered 1. Their number 2. Their names 3. Their action First Saint Mathew here seemes to say they were two Why three Women went together vnto the Sepulcher Mary Magdalen and the other