Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	let_v	lord_n	might_n	3,282	5	10.8864	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07405	A godly and learned assertion in defence of the true church of God, and of His Woorde written in Latine by that Reuerend Father D. Philip Melancthon, after the conuention at Ratisbona, anno 1541 ; translated into English by R.R.	Melanchthon, Philipp, 1497-1560.; Robinson, Richard, fl. 1576-1600.	1580 (1580)	STC 17790; ESTC S1632	66,768	154

written he which reioyceth might reioyce in the Lord. Eodē for indeed this is perfect vpright reioycing in God when as truly a man dooth not exalte or glory in his owne righteousnes but doth acknowledge that true righteousnes taketh in himself And that by fayth only in Christ he is iustified And S. Paule reioyceth saying that he doth despyse his owne righteousnesse but by faith in Christ seeketh that righteousnes which is of God These wordes do sufficiently declare that Basilius did so vnderstande righteousnesse of fayth that wee ought too beleeue by that wee are iust through faith for Christ by mercy that is wee are acceptable vntoo him not for any vertue which is in vs. But wheras Basilius first instituted the order of Monkery That example is hurtful hath in it some fault yea although he himselfe had no grosse superstitions in him firste and those companies or orders of Monkes were as yet a certaine shewe o● schooles And there are certaine bookes euery where ca●ried about vnder his name which containe rules for Monkes wherof without doubte some were counterfe●●ed by other wryters long tyme after Basilius dyed 〈◊〉 or they are full of false opinions touching Single lyfe and other rites or ceremonies deuysed by man without the commaūdement of God and they containe foolish tryfling matters as a greate heape of penalties or satisfactions which hee calleth in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is too say punishementes as if during seruice tyme a mayde shoulde laugh in the queere she shoulde be enioyned to sit two dayes togither in the church porch and such like folish toyes which if a man would renewe in admiration of antiquity he shoulde surely bee as one that is out of his wittes Of Gregory Nazianzen Gregory entreateth vpon the article of the Trinity hee toucheth other doctrine but slenderly Hee writ the whole life of Cyprian wherein hee mentioneth that there was a certaine mayde whome before his conuersion Cyprian loued who calling vppon the virgine Mary ouercame the magical bewitchinges of Cyprian This example is recited touching inuocation of Saincts And although this seemeth to hee rather a fayned fable and afterwardes 〈◊〉 abroade vnder the title of Nazianzen yet admitte the History were true it is not therefore too bee cited too confirme or ratify the inuocation of Sainctes For the errours of the godly are not too bee opposed or set against the word of God for euen the godly in euery age which are of the Church haue their infirmities also Our foresaide aduersaries doo further alleadge our of Basilius and Nazianzen that in the end of their sermons touching Sainctes they were wont to cal vpon them for helpe as namely O Athanasius pray for vs. But although these Apostrophees or turning of speeche may bee excused vnder rhetoricall figures yet it may bee that according too the maner of their tyme they did than call vpon Sainctes for inuocation of Sainctes at that tyme by litle and litle crept into the church errors of the tymes doo seduce men that they lesse disallowe of things vsed in the Church wel esteeme the same Lyke as the violent force of raging floods carrieth with it such as sayle there and yet notwithstanding is the inuocation of Saincts neuer the more to bee wel allowed of And seeing this custome increased and nowe the impiety is discouered it ought vtterly to be abolished out of y e church Neither dooth Basil speake any thing touching Inuocation hee onely sayeth that the memory of sainctes or holyones is ought to bee had in estimation that wee may followe their vertues and hee calleth these holyones helpers of our prayers not that they are to be called vppon but bicause al the blessed in heauen pray for the Churche and commende the same vnto God Epiphanius wryteth that certaine women calling vpon the virgine Mary were wont to beare about them the Image of her All this busines dooth hee disallowe and calleth it a woorke of Idolatry For Epiphanius contei●eth refutations of ancient heresies specially touching the Trinity a few other matters which autor as historical I iudge him specially worthy of reading Of Chrysostome Chrysostomes tyme had then receaued many corrupt traditiōs which he himself rehearsing dooth not finde fault with them as hee commendeth those which go vnto the monumentes or tumbes of saincts and hee maketh mention of prayer for the dead Hee aduaunceth the Monkes life or solitary life with immoderate and false commendations In his treatice of Repentance where he collecteth togither many meanes and wayes of obtayning remission of sinnes namely Almose Teares and other woorkes yet notwithstanding hee speaketh nothing concerning fayth whereof ought too bee spoken and that wryting of his doth containe many false things and it is both confused and also very doubteful The Grecians specially commende his commentaries vppon Paule where in places touching iustification and fayth the whole scope of Paules disputation carryeth him thither that hee oftentymes repeateth this sentence That by fayth we attaine remission of sinnes for Christes sake and not for woorkes or by woorkes And hee saieth manifestly That by fayth not onely is God loued but that againe beleeuers thinke they are beloued of God although they are guilty by many meanes In this sentence he signifieth sufficiently wel that he taketh faith not only for the knowledge of the history but for the trust cōfidēce through which we beleeue our sinnes are forgiuē vs truly this fayth doth he separate frō workes as frō not stealing not killing c. Rō 13. he saieth that this is the better meanes of honoring God Although in deede the declaration heereof bee playner and lesse vncorrupt as that formerly set downe by Origen Yet that notwithstanding is also obscure and dooth not in euery place agree with it selfe In the 7. Chap. hee rometh further out of his boundes he sayeth that concupiscence and affections except they bring foorth external woorkes are no sinnes But yet if a man diligently and with iudgement reade those commentaries he shal find many testimonies of many articles And although at that tyme there was darkenes in the Churche yet it appeareth that moste men haue retained this common iudgement That through sayth for Christes sake not for our workes are our sinnes forgiuen vs. Therefore though now and then the auncient wryters spake not so well their mindes yet in other places may bee marked what they meane in deede Touching the supper of the Lorde out of Chrysostome it is sufficient manifest that there was then no priuate Masses at all For hee describeth the Priest standing at the table and calling the people too come vntoo the communion In his litle booke De dignitate Sacerdotii hee dooth learnedly discerne Cyuil Ecclesiastical autority hee denyeth that Ecclesiastical iurisdiction hath any right to represse with corporal power Of Ambrosius Many causes doeth Ambrose throughly

trueth but they bring with them priuate hate towardes vs contempt of the Gospel a care to mainteine theyr owne force and autoritye What the people should or ought to beleue touching Christe or howe and in what maner the churches should be instructed they iudge nothing pertayneth vnto them and partly nowadaies exercise better inuec●iues or sycophancies such as Cochelus Wicelius the like partly they are Tyran●es and Champions of Tyrances which for the opinion of wisedome or vertue doe gouerne the Councels of Popes Kinges and Princes when indeede they are Homines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 godlesse persons of no religion which altogether suppose that true religion is as fa●ling stories and for this cause doe woonderfully please themselues that they dare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 farre agaynst the thunder As the fellow in the comicall writer affirmeth Yea yet such wil be ready to speake theyr opinions in Synods or Councelles touching the glory of Christe whose name they thinke to be Fabulus Therefore I exhorte the godly Readers first to consider the kindes of doctrine whether that simply and without cauelling these men doe propone the opinion of the scripture Propheticall and Apostolicall Next this when the Fathers are cited too haue good regarde what sayinges of those Fathers are most consonant and agreeable vntoo the heauenly will and woorde of God For there is greate difference and inequality of the Fathers Lastely as Paule biddeth too prooue the Spirites the opinion or minde of both partes is to be regarded and whole scope of theyr determination is also too bee marked For after that manner doe our Aduersaryes ha●●le theyr matters not to make any thing the better by theyr dealing but by one precended collour or other too defend theyr Tyranny confirme and mainteyne theyr dignities and riches Therefore at this day Kynges and Byshoppes set themselues agaynst the marriage of Priestes and spirituall persons bycause they see that single life is more expedient too the retayning of autority and power and too the conseruation of worldely wealth And by this meanes when there appeare signes of a wicked wil in certeyne manifest articles it is sufficiently apparant that they are not mooued with the good spirite but rather that they are the enimies of Christe and that they doe not in other articles searche for the trueth Wherfore let vs constantly cast away from vs and vtterly reiecte their iudgemente and opinions Augustine vppon the twoo and fourtye Psalme affirmeth That the regenerate Man is not iuste bycause of hys woorkes but by fayth For so hee sayeth In deede feare thou if thou accomprest thy selfe iuste yf thou haste not the same saying out of an other Psalme Psalme 130. Enter not intoo iudgement with thy Seruaunt for yf thou shalte execute Iustice without Mercye Whither shall I goe if thou Lorde shalte marke strayghtly our sinnes Oh Lord who shal abyde it Psal 144. Enter not into into iudgemēt with thy seruant because no liuing fleshe shalbee iustified in thy sight Thē here no liuing fleshe shal be iustified in thy sight because whosoeuer liueth here though he liue neuer so iust yet woe be to him if God shall enter into iudgement with him For as it appeareth in an other Prophet God doth thus chyde the arrogant and proud people saying Why doo you contend in iudgment with me You haue all forsaken me saith the Lorde Doe not therfore contend with me in iudgement geue thy indeuour too be iust and how muche iust soeuer thou be confesse yet thy selfe to bee a sinner Hope thou for mercy and in this humble confession beeing secure speake vnto thy soule troubling thee turmoyling thee on this maner Why art thou heauie oh my soule and why dost thou thus trouble me Perhaps thou wouldest trust in thy owne selfe but trust thou in the Lorde not in thy selfe for what art thou in thy selfe What art thou of thy selfe Let him be health in thee which receued stripes for thee he saith Trust thou in the Lorde Dauid in his one and thyrtie Psalme saith Who are blessed Not they in whom the Lorde shall finde sinne for all haue sinned and haue neede of the glory of God Rom. 5. If then in al men sinne be founde it resteth that none are blessed but they whose sinnes are forgiuē This therefore did the Apostle thus commende Abraham beleeued God and it was reputed vnto him for righteousnes Rom. 4. Here dooth hee rightly apply this saying touching faith and hee witnesseth in this place that hee vnderstandeth faith is not only the knowledge of the history but that it is an assured confidence whereby wee trust without doubting that our sinnes are forgiuen vs for Christes sake Neither indeede can any man sufficiently vnderstande the meaning of Paule in this point except he vnderstande faith in this maner This again as we say is ●e●ely to knock at a wrong dore when men vnderstande faith as the knowledge of the history and not as the assured confidence which wee ought to haue in the promised mercy of God for his sonne Christes sake And it is no metuel that Monkes haue erred al the way in expounding the meaning of Paule bicause euen in this place they were fouly deceaued And this misty clowde is at this day a speciall let vntoo our aduersaries that they cā not so wel brooke the doctrine of fayth bicause they rightly vnderstande not the name of fayth Why do they not duely examine and way such sayinges of Augustine as this is which erewhyle I haue recited He witnesseth Paule meaneth this that Abraham was pronounced iust bycause hee beleued not only touching the promise of God concerning his posterity but also touching the forgiuenes of sinnes for Christes sake Such lyke sentences shal a man meete withal in Augustine euery where which sufficiently shew that he beleued touching Grace faith the very same which we do teach Like as in his booke De Spiritu Litera he saith thus By meanes of the lawe wee feare God but by fayth wee flee vntoo the mercy of God Loe heere doth he manifestly discerne betwene the Lawe and the Gospel And although nowe and then in his wrytinges there happen togither as it were certaine figures of speeche not sufficiently well expounded or inconuenient yet these are to lie attributed to the tymes bycause the custome of the common people had receaued certaine figures as namely the name of Merite and certayne others And these coulde not the learned then put away More ouer neither were the wryters themselues sufficiently accustomed vntoo disputations and what mysty clowde of ignoraunce was in the Church at that tyme thereby might bee esteemed so that the wicked opinion and heresy of Pelagius was entertapned with so greate ioy that Augustine and certaine few others could not abolish the same againe out of their churches without great conflictes and controuersies But as touching Ceremonies

feastes of charity And this tradition was receaued of the Ethnicks but somewhat reformed and in better order For the Ethnicks also gaue theyr feas●es in the Churches at theyr byrth dayes and burial dayes and afterwardes the Nicene councel and others for bad this pompe at the byrth dayes Therefore like as of the rest I haue declared so heere the testimonies historical in Tertullian doo profit what the former churche did thinke But as for his interpretations and disputations let them not be receaued for good doctrine except so far as they agree with the wryting of the apostles Of Cyprian Cyprian liued about the yeere of our Lorde 275. Hee conteineth profitable testimonies as touching the Trinity as touching baptising of infantes of the vse of the Lordes Supper and of the maner in choosing of Bishops which hee wryteth are to bee elected by them of autority in the church and that the same election is to bee ratified by certaine other bishops dwelling neare vntoo that place which are to be adioyned But the auncient fathers did reproue Cyprian that hee thinketh such are too bee againe baptised of the Heretikes which haue bene once already baptised As he declameth herevppon now and then hee layeth out absurde and corrupt opinions when hee dooth exagerate or amplify with immoderate and superfluous speeches the cause hee taketh in hande as hee wryteth very sharply of Canonicall punishements hee sayeth Absolution of sinnes is not auayleable except those paynes or punishements bee firste performed This saying howe greate inconuenience it hath it is manifest Also hee dooth very vehemently dispute of single life although hee dooth mitigate that place he biddeth those persons contract marriages which haue made their vowes yea if they keepe not promise In his litle booke of Almes hee saith that those sinnes which were committed before baptisme are by meanes of Christes passion forgiuen but hee saieth that after baptisme forgiuenesse of those sinnes then committed must bee sought for and obtained by almose deedes The same man dooth affirme touching such as slyde away from the Church that the benefite of Christe which came by baptisme is vtterly lost But afterwards that remission of sinnes is to be sought for by almose deedes These things are ful of absurdity whereof he being admonished no doubt woulde haue reformed himself Therfore not al his sayinges are to hereputed taken for good doctrine As touching the Lordes Supper hee is wont too vse the woordes of Oblation and Sacrifice lyke as the other wryters before did which say confusedly Wee offer prayers wee offer bread wyne wee offer the body and blood of Christ For that is also founde in Cyprian Heere vpon our aduersaries take their Testimonies too defende the prophanation of the Lordes Supper in their priuate Masse c. Greate is the force of custome and men imitating this doo oftentymes speake improperly As nowe wee cal it the Masse where neuer any man knewe the right sense or meaning of that name So the auncient fathers retained the speeches of oblation and sacrifice not very wel regarding the Etymology or proper signification thereof And bycause Augustyne sawe there was some discommodity in those names hee somwhat mitigateth the same thee sayeth That it is called Sacrifice for the remembrance of the thing Sacrificed and Oblation for the memory of the Oblation These are Metonymiae or figures of denomination as we say the passeouer for the memory or the signe of the passing ouer But I wil not heere subtilly either interprete vpō or excuse the vsed phrase of speech in that age For indeede so did the people speake which nowe and then receaued an vnapt phrase of speeche Irenaeus plainly declareth That this oblation is a thankesgiuing The same did others thinke also as the name of the Eucharist or thankesgiuing or supper of the Lorde doth testify wherefore they thought it was a ceremony whereby thankes are giuen That hath no inconuenience in it at al. For we receaue it to the end that we may therby be admonished of the benefit giuen vs by Christ that we may stirre vp and increase our faith thereby furthermore that wee may giue thankes for that benefite Neither doth it therevppon followe That that woorke is to bee doone for others or too bee applyed for others c. These monsters truely were not once thought vppon by the fathers Therefore when wee reade the name of Sacrifice and oblation let vs vnderstande it eyther for a signe of the Sacrifice and oblation or for a thanksgiuing Let vs not imagine that it may be applyed for any others Nowe and then in one woorde they cal oblation all that buysinesse which is there in hande That is too say Prayers and the supper of the Lorde This when it happeneth than are Prayers too bee vnderstoode for oblations Also there are certaine woordes read in Cyprian concerning the dead which the later wryters doo wrest contrary to good meaning Wee offer Sacrifices for them But these thinges hee speaketh as touching Martyrs For of them there was mention made in Prayers when thankes were giuen vnto God that hee had assisted them As the Greeke canon sayeth Wee offer for the Patriarkes Prophetes Apostles that is wee doo giue thee thankes that thou hast chosen thy church vnto thee euē from the beginning that thou hast redeemed sanctified c. This was the meaning of those words at the beginning they did not require of God that hee would ● mitigat● the paines of those which were dead Afterwards in tyme there hapned euil opinions and the former woordes were partly chaunged partly they of the latter age retayning the forme of those woordes vnderstood yet an otherthing than they of the former age did Ergo the testimonies of antiquity doo not maintaine or defende later abuses which are partly straunge and contrary vnto the state of the tyme present partly if in them they haue any faulte they ought not too be obiected vntoo the firme testimonies of the scripture bycause other ages had also their discommodities These thinges most simply without subtil cautilation doo I aunswere touching the wordes of Oblation and Sacrifice Of Basilius In Basilius there are profitable testimonies of the Trinity and of Repentaunce against Nouatus In his sermon of Humility hee setteth downe an excellent opinion touching righteousnes of fayth which doth manifestly defend vs. Hee plucketh away iustification of good workes without subtil cauillation therevppon neither speaketh he of things ceremoni●● but of al vertues neither speaketh he only of works before reuocatiō but of the vertues in them which be renewed and hee biddes vs beleue that onely by confidence in the mercy for Christs sake promised we are iust and not otherwayes His wordes are these And the Apostle sayth 1. Cor. 1. He that reioyceth let him reioyce in the Lord saying that Christ is made for vs wisdom frō God righteousnes sanctification redēption that as it is