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
A85050	Vindiciæ mediorum & mediatoris. or, the present reigning errour arraigned, at the barr of Scripture and reason. Wherein is discovered the falshood and danger of that late borne opinion, that pretends to an immediate enjoyment and call of the Spirit of God, both above and against its owne fffects, [sic] cause, word, ministry, and witness, in all respects. Occasioned by a pamphlet, intituled, The saints travell to the land of Canaan, or a discovery of seventeen false rests, &c. By one R. Wilkinson, a preacher of this errour about Totnes in the West. In the treatise following, the reader shall finde, most of the maine fundamentall doctrinall truths that this age doth controvert, faithfully vindicated, cleared, confirmed. By F. Fullwood, minister of the Gospell at Staple Fitzpane in the county of Somerset.	Fullwood, Francis, d. 1693.	1651 (1651)	Wing F2521; Thomason E1281_1; ESTC R202060	131,348	337

Word and Gospel is the power of God unto salvation spirit and life and directly the means of sanctification so called and acknowledged by truth it self John 17. 17. Sanctifie us through thy truth thy Word is truth But Then if the spirit be indifferent with respect to the Word and other means which is your most pleasing and acceptable sense how fals it out that the Church of God is onely found where the Gospel dwels What reason can be given why God hath not an equal number and share of Professors among the Indians Is the spirit free yet surely it doth prize value and countenance that air to live and breathe in much more that is fill'd not to say blessed and purified with the sound of the Gospel A general darkness we see covereth the People where the Oracles of God give no advantage while the Land of Goshen is full of light But we have here most room and occasion to take notice and clear that Text on which indeed hang both the Law and the Prophets of Anti-scripturisme Obj. Some men do acknowledge the Scriptures are used to teach us our Rudiments and beginnings of the knowledge of Christ but this Milk is for Babes and strong men must have stronger meat when they have received the spirit once they put away these childish things to live above the Scriptures and harden themselves in such a practice as this upon that notable Scripture 2 Pet. 1. 19. We have also a more sure word of Prophesie to the which ye do well that ye take heed as unto a Light that shineth in a dark place untill the day dawn c. Hence say they we did take heed to Scriptures while we were ignorant untill we received the spirit but now what need have we thereof this place of Scripture it self inviting us to take no more heed thereto Answ This Text beareth to many weak sighted and prejudiced Christians a very fair gloss for the thing pretended But could we but stay a little upon it and take its genuine sense along with us we should certainly understand and know it to be otherwise There are two gross mistakes committed in this same fallacious construction of the words this way The first may be occasioned by the pointing of the words Let us leave out the Comma at the word Place read the words thus We have a sure word of Prophesie whereunto ye do well that ye take heed so far we both agree but these men would construe next untill the day dawn c. but upon what account let us reade construe and understand them as they lie in the Verse Whereunto ye do well that ye take heed as unto a light that shineth in a dark place untill the day dawn c. Which words are not to limit the time how long but to describe the manner how we ought to take heed It is not we must take heed unto this Prophesie till the day dawn but to it as a light that shineth in the dark till the day dawn The second and more dangerous misconstruction and mistake is of the sense of the very termes themselves they reade the words as a Collation between the whole Book of Scripture and the coming of the spirit and indeed it is onely of the Law and the Prophets and the coming of Christ as the Context doth most clearly manifest The Prophesie of old shining in those Dayes that were dark till the Day not properly of the spirit but of Christ did dawn i. till the Gospel for Christ is called a Sun the Light of the Gentiles at whose coming into the World The day spring from on Luke 1. ult high did visit us And the Times and Dispensation of the Gospel the Day and the Children of the Gospel Children of the Light and of the Day God 1 Thess 5. 8. Ephes 5. 8. that commanded Light out of Darkness shining thence in our hearts to give us the Light of the knowledge of the glory of God in the face of Jesus Christ. 2 Cor. 4. 6. Therfore this is the sum of the Apostles sense in that place he having given them a glimpse of the Vision wherewith he was blessed with Christ on the Mount in vers 16 17 18. He seemeth in vers 19. somewhat fearfull least he should by this means have stirred up a hankering in their mindes after such Visions to the weakening of their heed and respect to the Writing of the Prophets and therefore thus addes We have a more sure word of Prophesie More sure i not more true in it self but as to you which you have means of more assurance of having been a long time received for the Word of God c. whereunto ye do well that ye take heed and not to slacken your faith or heed thereunto any thing said by me of my Vision notwithstanding but least they should err on the other hand and prize the Law and the Prophets above the Light of the glorious Gospel he addeth further whereunto ye do well that ye take heed but you must heed it no otherwise but as a Light that shineth in a dark place before the day or untill the day dawn the Dayes of the Gospel being Dayes of greater Light then the Dayes of the Prophets yet not to undervalue these Prophesies neither we must know this first No Prophesie Vers 20. in the Scripture is of any private Interpretation though we must look upon them as shining in a dark place untill the day dawn yet must we bear respect and heed thereto as unto the Word of God also For the Prophesie came not in old time by the will of man but holy Vers 21. men of God spake as they were moved by the holy Ghost And now what advantage have any from hence for the Deniall of the Gospel or to make the Word of God of none effect for our teaching CHAP. XI Of the Scripture as profitable in its commands for obedience THis Error would strike at the very Majesty of God and his divine Authority in the holy Scriptures and therefore sticks not to deny the Commands thereof they being not by any to be heard or hearkened to as the voice of God And this I conceive upon a double respect as they look to the wicked and unregenerate world or relate to the godly and spiritual Church and upon this dilemma because the commands of Scripture cannot come in upon us at this or that door they must be shut out Reas 1 With respect to men unregenerate they imply the command is vain such having no power to obey it and God cannot inforce or intend it to them who doth nothing in vain Reas 2 And with relation to men regenerate the command is needless also they having the spirit the Law within them written in their hearts there is left no need no use of the letter or the Law without As the natural man receiveth no help so the man that is spiritual hath neither helpe nor need of

Secondly to Angells Quamvis primus homo in statu innocentiae alitori quadam cognitione Deum cognoverit quam nos cognoscamus non tamen Deum per essentiam videt cum peccaverit Tho. Aqu. sum Par. 6. quaes 9. Art 1. 1. Then man in the state of innocency did not see God in his Essence but by or in his effects Adam saw God per effectum Creatum by or through the Creation which being a Medium Tho. telleth us that he saw God in Enigmate or in a Glass the Creature being Quid obscurum if compared with the brightnesse and purity of the Essence of God yet that Glasse of the Creature being far more advantagious to Adam in innocency for the letting in the knowledge of God then the mud wall of seperation that sin hath made we must needs conclude that Adam had then a more cleere and certain knowledge and sight of God though it was also by the word and effects of God then we have Multo eminentius videtur Deus per intelligibiles effectus quam per sensibiles corporeas Ibid. now But if you ask wherein Aqui. answereth insomuch as Adam saw God through the intelligible Effects of God while we see him cheifly through Effects corporeall and sensible a far more inferiour manner a far more dark confused and imperfect way Adam being no way but we every way hindred by these outward thingss from a cleer and firm contemplation Non enim oportebat primum hominem pervenire in Dei cognitionem per demonstrationem sumptamab aliquo effectu sicut nobis est necessarium sed simul in effectibus ●recipue intilligibilibus suo modo Deum cognoscebat Ibidem of intilligible Effects And yet somewhat higher Adam in that state did not need to gather the Knowledge of God as we of necessity must from some Effect but he saw and knew God together at once in the Effect especially intelligible Yet still he was beholding to the Effects of God for the knowledge of him he not being able to see God in his Essence and consequently there being not a third way left he came to the knowledge of him by his effects only 2. Moreover as man in the state of innocency could not see God so neither had he then so neer a society with Angells as to see and know them Per essentiam that neer immediate and familiar way we now speak of But to be breife the reason of both is built upon the very Essence and form of man We read that when God made man at first he breathed into him the breath of Life which intimateth to us that the reasonable soul the form of man is that that giveth him an Gen. 2. 7. 1 Cor. 15. 45. 47. animall life Therefore it is also said that the first man was made a living Soule i. A Soul giving life and that life and life animal As Aquin. glosseth so that in Cum anima 1. Homims in statu innocentiae suerit accommodata ad corporis gubernationem perfectionem sicut nunc atque ita intelligere debuerit per phantasmata non ponit in illo statum Angelos per essentiam didere Par. 1. Aquin. sum ques 94. Arti. 2 Vide. the state of innocency the Soul of man was accommodated fitted to govern act and inform the Body even as it is now and therefore it must needs have had then the like way of understanding and knowledge that it hath now more and lesse not differing the kind which is by a conversion of Objects to the Phantasme and thereby to convey them into the understanding of which way divine Essence and the Essence of angels are by no means capable And now to conclude if a man in the state of perfection yea in the state of that perfection that did cheifly consist in an excellent admirable knowledge of and communion with God and Angells could not see or receive into his knowledge either the spirit of God or the spirits of Angells but by their effects then how shall he be able to do it we that are fallen from that very perfection by sin whose discerning of spirits is by our Fall much more obscured and dark then his and the best among us in the life that now is being but that but in part the renued restored and prepared Adam the same image of God being but in part repaired in us by the spirit of the Gospel and that in the same respect viz. according to knowledge as well as holinesse And therefore as the first even so the in part received and repaired Adam sees God but in a Glasse beholding with open Face as Cor. 3. ult in a Glasse the glory of the Lord we are changed into the same Image 2. Now let us turn our eyes to take a view of Canaan and consider the height of the perfection to come in order hereunto For we shall finde it very doubtfull if not groundedly deniable that the perfection of Heaven it self shall inable us to discern of spirits thus immediately and not in or by their Effects As there is very much reason against so truly I know no Text of scripture invincible for it First reason seemeth to argue against it and first 1. Heaven is indeed the place of perfect and compleat redemprion and of the most absolute recovery to us but are not these Relative tearmes having a respect to our fall as also to the former condition from which we fell may we not partly gather and guesse whither and what our recovery shall be by remembring from whence we are falne Now wee have cleared this before Viz. That the soule of Adam in the state of his innocency could not possibly see either God or Angels Per essentiam but onely Per effectus 2. The perfection of man was this viz. his body being every way subject no way an impediment to his soule from this man fell by sin and by grace he is to this Servato eodem modo essendi secundum naturam Par. 1. Aquin sum quaes 94. Art 2. recovered the same way of being in all estates retained according to nature and also by consequence the same way of knowing Viz. By a conversion of things to the Phantasme to which neither the divine nor intelligent essences can be subject The soule of man in its threefold condition Viz. of innocency Apostacy and recovery being still accommodated to informe the body it cannot be easily imagined to take knowledge of spirits but by their effects in any of them 3. Therefore further we offer that it is not necessary to the very forme and essence of man to come to know this way Viz. By a conversion of things to phansie by reason and when man shall once arrive to this immediate knowledge and sight of spirits God and Angels must he not cease to be man If wee shall be continue to be men when in Heaven I submit but I cannot imagine that then we shall ever enjoy such a