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
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

in notions and opinions as others do in other opinions but we use to count it great uncharitableness to charge all of a judgement with that which some being of that judgement do hold but if all of that judgement were of this mind the Author should be of it for he holdeth universal redemption yet I hope he doth not rest there nor own or reject others as they hold or hold not with him in that point but the Author misrepresents others judgements as well as the udgement of those that are for general redemption Page 199. He tells us those that differ from those that are for general redemption do evidently contradict and deny unto them most clear certain and undeniable truths and all that which they say concerning conditional reprobation freewil falling away and the like as relating to the children of the first Covenant will find that from the Scriptures which will justifie it The Author is very confident and profuse in his accusation of the Anti-Arminians and too highly exalts their opinions that are for universal redemption as if they were the very Gospel calling their opinions most clear certain and undeniable truths but what are their opinions that are most clear and undeniable truths why he saith their opinions of conditional reprobation freewil falling away and the like as relating to the children of the first covenant Let us hear their opinions and first of conditional reprobation The Arminiuns opinion is that there is no absolute and irrevocable but only conditional decree of predestination to damnation or salvation and that the number of the elect and reprobate is not so certain but that is may be diminished or augmented and that the primary cause of the decree of reprobation not of its execution is the praeconsideration and praevision of sin and not the meer will and pleasure of God And is their opinion such a plain and most undeniable truth their doctrine is such that notwithstanding Gods decrees either to life or death there might either none have been saved or none damned And according to their doctrine the grace of election is made voyd for if it were not Gods free will and pleasure that was the primary cause of the reprobates reprobation and non-election but works foreseen then consequently it was not Gods free will and pleasure that was the cause of the elects election but their works foreseen and then fare well that discriminating grace and love of God from all eternity neverthelesse we still make sin the cause of damnation but Gods free pleasure the cause of Gods non-electing and passing men by in his eternal counsels resolving to leave them in their sins and to condemnation for their sins Concerning free will the Arminians hold that there is a sufficient universal grace derived upon all men by which they may believe and be saved if they will And is this most clear and evident in the Scripture no the contrary is evident in the Scripture Isa 53.1 John 6.44 45. John 12.38 39 40. Page 205. He saith that the flesh of Christ may be received and eaten either worthily or unworthily men not distinguishing between Christs living body and his crucified body The Author if he had pleased might in this case have considered of the old distinction of the Martyrs of eating and receiving panem demini and panem dominum of that which is the sign and sacrament and the thing it self no man but the true believer eats of the bread of life the Lord Jesus for hic edere est credere by eating is meant believing but he saith they do not distinguish between Christs living body and crucified body Alas the same body of Jesus Christ that was crucified is a living body for it was impossible for that holy one to see corruption and it is not the meer body of Jesus Christ considered as living or crucified that saveth us as Christ telleth us in that case it is the spirit that quickneth the flesh profiteth nothing Page 225. He saith Abraham was justified before God by that faith wrought out in Christ his head The Scripture telleth us that by Christs obedience we are made righteous and that we are justified by his blood but no where that we are justified by the faith that is wrought out in Christ we are justified by his righteousness imputed to us not by the faith that Christ had the Author seemeth all along to have many wide mistakes about the righteousness by which we are justified when the Scripture telleth us we are justified by the faith of Christ the meaning is that we are justified by Christ believed in not that we are justified by the faith which he had And so he saith in the same 225. page that faith considered as abiding in Christ and not in us is that which properly just●fieth the believer But Christ though in some sense he had faith that is to say he trusted in the father that he would carry him through the work of bearing our sins and that he would so accept of his bearing the chastisement of our peace that he would deliver us from going down to the pit because of the ransome that he paid and believed that he should see his seed that the pleasure of the Lord should prosper in his hands yet he had not such faith as in Scripture is called saving and justifying faith for he was no sinner that he received another for his righteousnes The Author leaving the simplicity of the Gospel runs in vain and unscriptural notions in those things Page 291. He saith that Christs Disciples were called the children of the bride-chamber and yet then had no higher knowledg of him then in his fle shly glory and perfection The place he m●aneth is Matth. 9.15 which holdeth forth no such thing but what a forrowing there should be in the Disciples when they were deprived of Christs bodily presence but that was not a depriving of them of that which the Author calleth the first Image but ●●vay what fleshly glory and perfection was 〈◊〉 Christ that the Disciples should know Christ only in that Alas he had no fleshly glory and perfection his visage was marred more then any of the sons of men Isa 52. never was so glorious a person so obscured as he was insomuch that the people said is not this the Carpenters son his fleshly glory and perfection was so little that those which looked only at that could see no form nor comeliness in him wherefore they should desire him let the Author have better thoughts of the Disciples then that they followed Christ and left all for him only for his fleshly glory and perfection no they saw him with better eyes they saw him to be Jehovah their righteousness the only begotten son of God full of grace and truth Page 300. He maketh this the great sin of those in the first Image that they set up the sons Kingdom in their hearts in competition with and opposition to the fathers View the Scriptures