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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85397	Impvtatio fidei. Or a treatise of justification wherein ye imputation of faith for righteousness (mentioned Rom: 43.5.) is explained & also yt great question largly handled. Whether, ye actiue obedience of Christ performed to ye morall law, be imputed in justification or noe, or how it is imputed. Wherein likewise many other difficulties and questions touching ye great busines of iustification viz ye matter, & forme thereof etc are opened & cleared. Together wth ye explication of diuerse scriptures, wch partly speake, partly seeme to speake to the matter herein discussed by John Goodwin, pastor in Coleman-street.	Goodwin, John, 1594?-1665.; Glover, George, b. ca. 1618.	1642 (1642)	Wing G1172; Thomason E139_1; ESTC R15925	312,570	494

of conscience and then you cannot make flesh your arm I crave leave to be your remembrancer of this that suspicion of falshood hath alwaies bin a calamitie incident to truth Nor can the integritie zeale faithfulnesse parts learning diligence of a Minister of Jesus Christ quit or expresse themselves upon more honourable and worthy termes then in vindicating and relieving a distressed truth and breaking the staffe of the oppressors thereof be they never so many in number never so great in Authority and power The only art and method of raising an estate of honour and peace out of our errors is by sacrificing them upon the honour and service of the truth This is a way to circumvent the great circumventer the Divell and to turne his weapons upon himselfe He sends errors out of Hell to curse the truth but by this meanes you shall cause them to blesse her altogether Truth never gets up into her throne with that advantage as when her enemy the opposite error is made her footestoole If we have built tymber hay or stubble upon the precious foundation Iesus Christ instead of silver gold and precious stones it is a point of the greatest wisdome under Heaven to prevent the triall of the fire by a serious and strict examination of our own or from our Errors together with other loose and light materialls in our spirituall buildings leave us salvation indeed but upon the hardest and least desirable termes that it can be received by a creature 1 Cor. 3.15 If any mans worke shall burne saith the Apostle he shall suffer losse but he himselfe shall be saved yet so as by fire The laying of the right foundation though it may keepe us from being consumed yet will it not keepe us from being scorched with the fire of Gods displeasure if we miscarie in the walls and raise these quite besides the foundation we must looke to abide a bitter blast of chiding from Heaven if we be found remisse and carelesse herein and put in tymber gilded with the consents and approbation of men instead of beaten silver and gold But I reflect upon my error and boldnesse in representing things of this nature unto you who have much more need to learne both these and many other things from you my selfe And if you will please to communicate of your light unto me when you meet me in the darke which is a walke much frequented by mortalitie I shall be as thankfull a Proselyte of yours as you can lightly wish or desire The God of glory whom you serve in the Gospell of his deere Sonne double that anointing upon you which teacheth you all things and shine in your hearts abundantly to give the light of his knowledge in the face of Iesus Christ unto the world and give you of the labour and travaile of your soules in the spirituall prosperitie of your severall Flocks and charges that at last you may shine like stars in the firmament of Heaven for ever and ever This is none other but the hearty and affectuous prayer of Your poore Brother and fellow labourer in the Vineyard of CHRIST JOHN GOODWIN From my Studie in Colemanstreet Jan. 24. 1641. THE PREFACE TO THE READER Good READER IF Friends and enemies would have bin so satisfied it would have bin satisfaction enough to my selfe to have kept the world fasting from this Shew-bread Nor do I yet apprehend any more convincing argument of my calling to the Presse at this time then the unreasonablenes of the one in one kind of the other in another Frindship is but a sweet and pleasant bondage courtesie the great underminer of libertie Friends must have that done which is done not so much because of their wills or requests as their interests Yet these I conceive might easily have bin overruled and taken off had not the importune proceedings of some men of opposite affection rather then judgement to the cause maintained in the Discourse in gaged and pressed them with an high hand to prosecute their motion this way to the uttermost If these men would have bin content either to preach or maintaine the truth themselves or patiently to suffer others to teach it yea or to burthen them that should teach it only with their owne errors and not with other mens yea with those which they are ten degrees further from then themselves which had bin no great worke of supererogation doubtlesse this piece had had its desert and that according to the severest censure that can lightly passe upon it it had never seene the light of the Sunne In suspici●●●e hae res●os nolo quenquam esse patientem But suspicion or charge of heresie according to Jeroms maxime of old is more then a dispensation for speaking out he could not beare the patience of any man under it And yet loath I am that men of hard language or thoughts should fall softer any where or where they might take lesse harme then upon me For God having graciously pleased to make the revileings repoaches of men such benefactors unto me as he hath done hath put a golden bridle in my lips to keepe me in from much sharpnesse of complaint or contestation against them It had bin a very unseemly thing for Joseph in the height of his preferment and honour in Egypt either to have cried out of or taken revenge upon the envie of his Brethren in selling him which GOD had sanctified for the meanes of his advancement It is an easy matter to forgive injuries after that GOD hath once altered their properties and turned them into blessings Besides my hope is that those who are or have bin zealous for supposed truths will be zealous for truth indeed when they come to see it and in this case I can freely set the one against the other my hope against my experience and so let my complaint fall But as touching the hard measure which I have received from men my best satisfaction resteth in this consideration that GOD is both able to pardon the offendors and to recompence the Sufferer Concerning the Discourse it selfe I can reasonably expect no better then to see and heare it vexed from all quarters with a spirit of zeale in some of learning in others of wisdome in a third and of indiscretion in a fourth sort of men The first will crie out against it Heresie Blasphemy Socinianisme Arminianisme c. without any more adoe and with a what need we any more witnesses The verdict of the second it is like will be error and noveltie The profound and sage complaint of the third Uselessenesse and non-necessitie The sober and soft exception of the last unseasonablenesse and better at another time For answere to the two first which are the grand objections the whole Treatise it selfe is engaged and I make no question will doe reall and thorough execution If any man hath the least minde or inclination to be satisfied touching the Doctrines here maintained that there is

which stands in any perfection of vertues sanctification Somwhat before the former words alledged Nos verò quod dat admittimus reciprocart inter se justificationem et remissionem peccatorum i. We admit of what he Bellarmine grants that justification and remission of sins are one and the else same thing And againe pag. 908. Remissio peccatorum est justitia imputata i. Forgivenesse of sins is that righteousnesse that is imputed to us Stephanus Fabritius to like purpose co●menting upon Psal 32.1 desines justification thus Justificatio est actio Dei quà eum qui in Christum mediatorem credit ex solà gratià et misericordi propter satisfactionem et meritum Christi à peccat is absolvit et justum ac innocentem pronunciat i. Justification is an act of God whereby of his meere grace and mercy for the satisfaction and merit of Christ he absolves him from his sins that beleeveth in Christ the Mediator and pronounceth him just and innocent Lastly Amesius upon the same Psalme and verse makes remission of sins and justification terms equipollent and reciprocall Descriptio beatitudinis petiturà causa efficiente et continente quae est remissio peecatorum vel justificatio cum ejus effectis c. i. The description of blessednesse is drawn from the efficient and holding cause thereof which is Forgivenesse of sins or Iustification with its effects It were easie I presume for him that hath leisure SECT 8 to traverse the writings of these and other Reformed Divines to make the pile farre greater of such passages as these Therfore certainly they are very injurious not onely to the names and reputations of these worthy lights in the Church of God who deny them fellowship and communion in so glorious a truth and would force upon them in the very face of their own solemne declarations of themselves to the contrary an opinion so inconsistent with the streame of the Scripture and all sound reason but to the truth it selfe also by seeking to represent it to the eyes and consciences of men as a Beacon upon a hill or as a Sparrow upon the house top alone by it selfe destitute of Friends and helpers when as it dwells in the midst of its own people and hath many of the very choyce of those holy and faithfull and chosen ones that are with the Lamb against the Beast to stand for it So that those odious aspersions of Popery and Arminianisme are Vipers that wil easily shake into the fire when the time of shaking comes This for a 4th Demonstration of our Conclusion from the Scriptures CAP. VI. Conteining a Fift Argument or proofe from Scripture for clearing the Assertion FIftly SECT 1 I conceive that a cleare opening of that Scripture Philip. 39. will yield us plenty of further light for the discovery of that truth we seek after in the obscurity of our present Controversie The words are And be found in him not having mine own righteousnesse which is of the Law but that which is through the Faith of Christ the righteousnesse which is of God through Faith In the former verse the Apostle professeth what strange effects the excellency of the knowledge of Christ had wrought in him it had caused him to count all things losse which somtimes he had esteemed the greatest gaine and the best treasure yea to despoyle himselfe as it were with a spirit of deep indignation of all those formerly beloved and rich-esteemed ornaments which were unto him as chaines of gold about his neck and as he then thought highly commended him and made him glorious in the sight of God and men he means his Pharisaicall righteousnesse and legall observations his Jewish prerogatives c. he was now so farre transformed by the renewing of his mind by the light of the knowledge of Christ shining in unto him that he looked upon all his former glory as upon dung and smelt a favour of death in those things which had bin his only confidence and hope before of life and peace Now the reason why he favoured himselfe all that might be in these under-thoughts and avileing apprehensions of his former things and layed on load in this kind all he could he declares to be this that he might win Christ or make gain and advantage of him How this his desire or intent of gaining Christ might be accomplished he expresseth thus And may be found in him Observe he doth not say that he may be found in his righteousnesse much lesse in his righteousnesse imputed to him but simply in himselfe That he might be found in him which is an usuall expression in Scripture of the spirituall estate and condition of a beleever viz. to be in Christ Rom. 8.1 There is no condemnation to those that are in Christ Iesus So cap. 16.7 Who also were in Christ before me i. were beleevers c. What it is to be found in Christ or how it must be with him if he be found in him viz. when his time is come for he speaks here of the future of the time of his breaking up as it were by death he expresseth 1. negatively thus not having mine own righteousnesse yet not simply and alltogether no righteousnesse that may in no sence be called his own but precisely and determinately no such righteousnesse of his own which stands in works of the Law Such a righteousnesse of his own he must be sure not to have i. not to trust to or to shroud and shelter himselfe under from the stroke of Gods justice 2º affirmatively thus but that i that righteousnesse which is through the Faith of Christ the righteousnesse which is of God by Faith Here is not the least jot or tittle of any mention not the least whispering breathing or intimation of any righteousnesse he should have by the imputation of the righteousnes of Christ no nor of any righteousnesse by or through the righteousnesse of Christ but only such a righteousnes as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Faith of Christ or by beleeving in him Now because such a righteousnesse as this wherein is nothing more required of men SECT 2 but only Faith in Christ might seeme a slender and tickle righteousnesse to adventure so great a weight as the precious soule upon and comes far short of that righteousnesse of a mans owne which he might make out by the works of the Law the Apostle addes by way of commendation of this righteousnesse to uphold the credit and esteeme of it in the hearts and consciences of men that it is the righteousnesse of God i. a righteousnesse which God himselfe hath found out and which he will owne and countenance and account for righteousnesse unto men and no other but this Even the righteousnesse of God saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in Faith i. which comes and accrues and is derived upon a man by Faith The mentioning of this righteousnesse the second time as being or standing in Faith is doubtlesse emphaticall One reason

measure God is in holinesse righteousnesse goodnesse wisdome truth mercy c. and that he is so light or such a light in whom there is no darknesse at all 1 Joh. 1.5 And in this sense the light of the knowledge of God is said to be given by the ministers of the Gospell in the face of Iesus Christ 2 Cor. 4.6 meaning that those who truly and effectually preach Iesus Christ unto men and hold him forth in all the glory and excellencie of all that he both did and suffered in the world as they are left upon record by the Holy Ghost in the Gospell doe with one and the same labour certify informe the world what manner of essence and being in respect of h●linesse grace love sweetnesse mercy goodnesse bounty c. the true God is with whom they have to doe All these excellencies being apparantly extant and visible and that in the full transcendencie and height of their severall perfections in that obedience which Christ exhibited in the flesh unto God it cannot with any colour or pretence of reason be imagined but that that God from whom he came forth and whose servant hee was in all this great administration and from whom he must of necessitie receive and be furnished with all that strength and power of grace whereby he was enabled to do all these great things must needs be a God supereminently glorious in all the same and like perfections So that we see here is another end and that of maine consequence of the active obedience of Christ besides imputation Thirdly SECT 7 another end of this righteousnesse of Christ we speake of is the exemplarinesse of it it is the patterne in the Mount for all Adams posteritie to work by It is true the Law it selfe is as absolute and perfect a rule or patterne of righteousnesse as the conformity or obedience of Christ himselfe to it is but it is not so plaine and distinct a rule in some cases as the obedience of Christ to it And therefore the Holy Ghost sometimes briefly mentioning the letter or rule of the Law maketh use of the exemplarinesse of the obedience of Christ as it were to illustrate and interpret it And walke in love even as Christ hath lovedus and hath given himselfe for us c. Ephes 5.2 with many the like Fourthly the intire obedience and subjection of Christ to the Morall Law is of excellent importance and hath a Spirit of provocation in it to draw all the world after it in imitation of it it is a tempting righteousneste or an holy strong and blessed temptation to the world to worke righteousnesse the force and power whereof no man can withstand but with an high hand of desperate wickednesse and to the deepe shame and reproach of his person This end likewise is oft mentioned or insinuated in the Scriptures Take my yoke upon you and learne of me saith our Saviour himselfe Mat. 11.29 for I am meeke and lowly in heart c. implying that there was in his meeknesse not only a patterne or example to follow but a provocation also to make them willing and desirous to follow See Ephes 5.24.25 1 Pet. 4.1 with many others Fiftly the righteousnesse of Christ now under consideration was a meanes of continuing his person in the love and complacencie of his Father which was a thing of absolute necessit●e for the carrying through and accomplishing that great worse of Redemption which he had undertaken For if the mediator himselfe upon whose favor and interest with God the favor peace and salvation of the whole world depended should have but once miscarried and displeased him who should have mediated for him or made an attonement or reconciliation for him If salt hath lost the savor there is nothing to season it againe withall because all things are to be seasoned by it This end of his obedience and subjection to his Father himselfe plainly expresseth Joh. 15.10 If yee keepe my commandements you shall abide in my love even as I have kept my Fathers commandements and abide in his love See also Joh. 8.29 Sixtly that righteousnesse of Christ we speake of SECT 8 was of absolute necessitie to qualifie and fit the sacrifice for the Altar I meane to render him a person meet by his death and sacrifice of himselfe to make attonement for the world and to purge and take away the sinne of it It is true the infinitnesse of the value and considerablenesse of his death sprang from the God-head or Divine nature with which the humanitie of Christ had personall union yet was the absolute holinesse and righteousnesse of the humanitie it selfe of neces●ary concurrence also thereunto and that in two respects First there is no capacity in any part or parcell of the humane nature of personall union with the Divine except it be absolutely free from all touch and tincture and spot of sinne otherwise this proposition might be verified that God is sinfull a sound which neither the eares nor consciences of men are able to beare That God should die though it be a conclusion which to reason not yet taught or principled from above may seeme of the same hardnesse and inconsistencie with the other yet we know it is become not only familiar and of easy admittance but of very precious and sweet importance in the Schoole of Christianity But that God should finne is a saying of a greater offence and abhorring to reason proselyted and made Christian then to reason yet only it selfe and no more Secondly suppose for argument sake a possibilitie of that which is unpossible that the Divine nature might be hypostatically or personally united to an humanity tainted with sinne yet could it not give an infinitnesse of expiatory value or acceptation thereunto for others in case it were offered or made a sacrifice by it The reason is because such an offering or sacrifice were of absolute necessitie for the expiation of its owne sinne or at least it should be due and the justice of God might lawfully require it in such a way For no relation whatsoever of any creature to the Divine nature it selfe or to any person subsisting therein be it never so neere and intimate is able to dissolve or make voide any right or power which is essentiall to God as the right of requiring a full satisfaction for sinne is wheresoever or in what creature soever he findes it Now then whatsoever God either doth or in justice may require of any man to make satisfaction for his owne sinne unpossible it is that with the payment or tender thereof he should make satisfaction for the sinnes of others as it is unpossible in a course of Law and Civill Justice that a man by paying his owne debt should thereby discharge another mans The High Priest under the Law did not make at●onement for himselfe and for the people with one and the same sacrifice but saith the Scripture he offered sacrifice first for his owne sinnes and then

increase or soment the troubles of it And thus much more then enough by way of Apologie I have only two things to require of thee good Reader by way of courtesie in reading this Discourse which I hope will recompence thee for them though they be both faire and equall to be granted even without demand much more without recompence First in case thou meetest with the same sense or substance of matter cloathed with differēt expressions one or some whereof thou canst well beare and understand others being more hard and offensive unto thee which I conceive may be a case frequently incident in the perusall hereof my request is that thou wilt reduce that which seems crooked to that which is streight and make an attonement of the better for the worse Secondly whereas one and the same proposition or assertion in words may admit of different explications and meanings in the one whereof it may be true and accordingly either affirmed or granted by me in another false and so by me denyed my request in this place is that thou wilt not judge me a man of contradictions though in one place I denie that assertion in words which in another I affirme or grant but that thou wilt relieve me in such passages and reconcile me to my selfe by the mediation of mine owne distinctions and particular explications of my selfe elsewhere I give thee notice in one place (a) Part. 2. c. 3. soct 9. p. 57. that there is scarce any proposition can be framed wherein the word impute or imputation is used indefinitly and without speciall limitation and explication but may both be granted and denied according to a different sense and acceptation thereof And who knoweth not but that assertions and sayings otherwise are very frequently thus conditioned Now to grant a proposition in one sense and to deny it in another is so farre from being contradictions that it can hardly be avoyded in any close reasoning upon any theme or subject whatsoever But for the greatest part of ambiguities incident to matters discussed in the subsequent Treatise I explaine my selfe and mine own apprehensions in two places chiefly viz. in the first Chapter of the first Part but especially in the third of the second If any man shall please publiquely to oppose and write against what is here published I have two requests to make unto him likewise First that he will bend the maine body and strength of his discourse against the maine of mine and not brouze or nibble upon some twiggs or outward branches but strike at the root or maine body of the tree or at least at some of the principall arms and limbs thereof A tree may stand firme and be choyce timber and yet the smaller boughs and branches thereof being tender easily broken It is no damage or prejudice to a Discourse though some sentences or expressions may be pick'd out here and there which being separated from their trunck or stemme wherein they grow seeme weak and very capable of opposition My other request to such a man is that hee will please to interdict his pen all passionate language and expression and returne no worse measure in this kinde then is here measured unto him Truth is not to be drawne out of the pit where she lieth hid by a long line of calumnies reproaches and personall aspersions upon him who is supposed to oppose her but by the golden chaine of solid demonstrations and close inferences from the Scriptures The readiest way to overtake her is to follow after her in love When men are fierce and fiery in their disputes it is much to be feared that they want the truth or at least the cleere and comprehensive knowledge of the truth to coole and qualifie them I take little notice in the ensuing Treatise of that passionate piece of Discourse lately published and styled by the Author Socinianisme Discovered and confuted a title better fitting the work then the Author was aware of or intended For herein he discovers Socinianisme in his own opinion and then crosseth and confuteth it when he hath done This I have made appa●ant in the Answere to part of that Discourse which I sent unto him and which since hath bin thought meet it seem's to some to be made more publique In consideration whereof as likewise by the advise of some friends otherwise I tooke off my pen and suspended the finishing of a full and particular Answere to that Discourse which I began immediatly upon the publishing thereof after I had made some considerable progresse therein As upon advice I desisted so upon advice I may be brought on againe to perfect and publish those beginnings In this Treatise I no where trouble the rest and peace of Mr. Walkers Socinianisme but only in the fourth Chapter of the second Part nor here doe I meddle with any other particular thereof but only with that which is the heart and soule such as it is of that whole discourse viz. his delineation or description of the whole Doctrine of Justification I have detained thee somewhat long in the entrance but thou seest there was cause I desire now to open the door unto thee which leadeth into the Discourse it selfe by earnest prayer addressement of my heart and soule unto God on thy behalfe that he will give thee a spirit of discerning a sound and upright and unpartiall judgement in all things that thou mayst call no man Master on Earth but reserve the glory and honour of this Name whole end entire for thy great Master in Heaven that he will so blesse and sanctifie the Discourse unto thee that in the reading of it it may poure thee out a blessing of knowledge for thine understanding of establishment for thy judgement of peace for thy conscience of joy and gladnesse for thine heart and soule and all this and much more through Jesus Christ by whom he is able to doe it to whom be everlasting confessions and acknowledgements of all Grace and Glory and every excellencie by every Creature AMEN Thine in the LORD IESVS assured J. GOODWIN From my Studie in Colemanstreet A briefe view of the Method and cariage of the whole Discourse of the first PART CAP. 1. THe Question stated and declaration made in what sense the Discourse either affirmeth or denieth the Imputation of Christs righteousnesse in Iustification From p. 1. to 18. CAP. 2. Those Scriptures Rom. 4. ver 3.5 9 22. c. managed for the Imputation of Faith for righteousnesse in a proper not a metaphoricall or metonymicall sense with the testimonies of many Authors both ancient and moderne standing by this Interpretation From p. 19 to 54. CAP. 3. Severall Scriptures wherein the works of the Law are absolutely excluded from Justification as Rom. 3.28 Gal. 2 16. c. not admitting the Imputation of the Active obedience of Christ in the sense opposed in this Discourse with severall objections against such an Interpretation of them propounded and answered From p. 55