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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87161	A glimpse of divine light, breaking through a cloud of errours. Being an explanation of certain passages exhibited by anonymus, to the commissioners of White-Hall, appointed for approbation of publick preachers, against Joseph Harrison Gospel-preacher at Lund-Chappel in Lancashire, for the supposed delivering of which, he was denied approbation. / Published by the said Joseph Harrison, and proposed to the consideration of all them that love our Lord Jesus Christ in sincerity.	Harrison, Joseph.	1655 (1655)	Wing H897; Thomason E841_7; ESTC R207225	67,448	83

nothing in their own eyes that Christ might do all their works in them and for them and so may wholly live upon Christ and to Christ still drawing vertue from him seeing a need of Christ and nothing else and finding a fulness and help in him and nothing else Secondly christians when they glory should not glory in their gifts whether inward or outward For first It is forbidden Ier. 9.29 Let not the wise man glory in his wisdom neither let the mighty man glory in his might let not the rich man glory in his riches Secondly they are but common to the Reprobate and the Elect No man knoweth either love or hatred by all that is before him Eccl. 9.1 See Luke 10.20 Thirdly who maketh thee to differ from another and what hast thou that thou didst not receive Now if thou didst receive it why doest thou glory as if thou hadst not received it 1 Cor. 4.7 Fourthly gifts are bestowed upon us by God as instrumental to draw our hearts to glory in the mercy bounty and faithfulness of him that gives and that he is ours though we more unworthy than other men Gen. 32.9 10. and not in the enjoyment of the gifts themselves or that they are ours and other men more unworthy than we Luke 18.11 Thirdly Christians when they glory should not glory in their sins For first christians by their sins grieve the holy Spirit whereby they are sealed to the day of Redemption Eph. 4.30 and therefore are they to grieve and be humbled for their sins which is inconsistent with glorying in them nay even for the sins of their brethren 1 Cor. 5.2 And this godly sorrow worketh repentance not to be repented of Scilicet A detestation and renunciation of all sins I am troubled that I made you sorry and yet not for what zeal what revenge c. 2 Cor. 7 8 9 10 11 Secondly Christians should be so far from glorying in that they are or ought to be ashamed of their sins what fruit had you then in those things whereof you are now ashamed Rom. 6.21 And the carnal earthly minded christians glorying in the satisfaction of their lusts are said as a thing most abominable to glory in their shame Phil. 3.19 Thirdly the Saints as Iob David Peter c. are frequently brought by God to loath and abhorre sinne and themselves because sinners but never either to glory in their sins or in themselves because they had sinned against that gracious God Who doth neither behold iniquity in Jacob nor seeth perverseness in Israel Numb. 23.17 Secondly I answer affirmatively christians when they glory should glory in the Lord For first Christ of God is made unto us Wisdom Righteousnes Sanctification and Redemption that according as it is written He that glorieth let him glory in the Lord 1 Cor. 1.30 31. Secondly Glory is peculiar unto the Lord My glory will I not give unto another Isa. 42.8 Thine is the Kingdome Power and Glory Mat. 6.3 Thirdly Paul saith I will glory {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in mine infirmities or in the weakenings and disenablings of my self from attaining ease in the flesh by those crosses pricks or buffettings of Satans messengers yet not simply in them as considered in themselves but because he found them Instrumental through the wise and merciful ordering of his God to take away all occasion of glorying in any fleshly things and to give occasion to the grace and mercy of God to appear as sufficient for him and to the power of God to be made perfect through those his infirmities and to rest in and over him 2 Cor. 12.9 that so he might be brought to rest rejoice and glory which is the true christian sabbatizing only in the Lord See Phil. 1.3 That the answer to the second Querie may be more distinct and clear note first christians are either formal such only in outward profession or spiritual such also in deed and in truth Secondly The Pronoun they may relate either to these very Christians meant in this passage or to some others spoken of in a precedent connected though here omitted discourse Thirdly The quantity of the Praedicate is not to be supplyed with the adverb Semper alwayes or constantly but with Maximâ ex parte for the most part or most commonly or aliquando sometimes Fourthly glorying is either inward in the heart or outward in words And then this either real which is a publication or a publick narration of our sins accompanied with a conceit of an excellency in and a delight arising from them or imagined and such only in the accompt of some sort of men being indeed nothing else but a publick confession of our sins accompanied with a detestation of an inward compunction for them Fifthly Sins are either of ignorance or knowledge either such as appear black and ugly or such as appear white beautiful in the eyes of men 1. Formal Christians when they glory do most commonly glory both inwardly and outwardly in their seemingly beautiful if not ugly sins For first The Pharisees an embleme of such are said to sound Trumpets Mat. 6.2 and make their brags De splendidis peccatis of their fair outside sins Luke 18.11 which though highly esteemed by men yet are abomination in the sight of God Luke 16.15 Secondly The false Disciples are said as their common practice to glory in appearance or in the face that is in outward disguising and that coloured shew of mans wisdom and eloquence Engl. Annot. 2 Cor. 5.12 and the embondaging of others to the legal yoke Gal. 6.13 Thirdly The Apostle saith That such professors as minded earthly things gloried in their shame Phil. 3.19 And is it not apparant that many in these dayes do ordinarily boast of and rejoyce in fulfilling those lusts which they like slaves are secretly making provision for If not I say in fulfilling those that are from-wards them bringing shame abroad and want at home as drunkennesse whoredom swearing and the like yet in fulfilling those that are towards them bringing profit and worldly honour as covetousness pride envy c Secondly The most spiritual christians when they glory do in heart if not in words sometimes glory in their sins if not of knowledge yet of ignorance if not such as appear ugly yet such as have a fairer shew in the flesh For first Christians cannot say their hearts are alwayes clean from any sin except that against the Holy Ghost Psal. 19.12 13. Ier. 17.9 and then doubtlesse sometimes not free from glorying in their sins at least of ignorance Secondly The Christians at Corinth walked sometimes as men Enevyings strife and divisions and law-suits being amongst them 1 Cor. 3.3.6.6 and then consequently they gloried sometimes in fulfilling those lusts which for the present they walked after Thirdly the Church at Laodicea one of the seven to which Christ was pleased to write did for a time glory in a covering but not of Gods Spirit saying I am rich

Anchorage for the soul Heb. 6.16 But all the promises of God in him are yea and in him Amen unto the Glory of God 2 Cor. 1.20 And thence as there needeth not so there is not any other sure and stedfast ground of our future enjoying the things promised but the present indwelling of Christ in the heart by faith 2. As other foundation or ground of hope can no man lay than that is laid which is Iesus Christ 1 Cor. 3.11 So the very attempting to lay another ground is both an overturning of the Faith and a turning back unto the Law of Moses It being not the title and interest to the Kingdom or the Ius ad rem But the possession of the Kingdom or the Ius in Re that was promised in the law and to be hoped for by the Iewes in case they could observe it 3. Let works be made the condition upon which as some assert Christians must necessarily ground their hope of Glory and there will be no ground of hope left for such as walk in darkness and have no light Isa. 50.10 or that cannot by a reflexe Act discern themselves actually performing such and such conditions The conditional promises as a learned writer observeth being made rather to the Acts than Habits And least we as well as they should leave such poor souls comfortless consider First The admonition of the seven brethren in the forecited Epistle Scilicet there is a sturdy stoutness and unyieldingness of spirit in men against the blessed truths of the Gospel made known unto them they must have peace comfort and assurance their own way or else they reject all They would find a principle of life and power within themselves and not go to Christ for it they would bring something to Christ and not fetch all from Christ not knowing that the way which all believers have gone after much wearying of themselves to find some thing in themselves hath been at last to rowle themselves wholly upon the free grace of God through Jesus Christ seeing nothing in themselves yet giving glory to God by believing And if they could bring their hearts so disposed and qualified yet they see the danger of resting in what they are have and do And if want of such and such conditions and qualifications had ground enough to keep them from Christ it might have hindred any that ever did cast themselves upon the free grace of God because they would still have been at a losse finding a defect in them 2. That he that is born of God may have the seed remaining in him that he cannot sin and yet not always be able to bring forth the fruits of righteousnesse at least not always see himself so bringing forth for that the being of grace in doth not necessarily infer the seeing of grace by a christian That which we look upon as Luz may be Bethel the Lord in that place and yet Iacob knew it not Gen 28.16 The promise made good and applied to the soule and yet the soul not make good the condition nor apply it self unto the promise God be with us according to his word Heb. 6.13 and yet we as to our apprehensions at a distance from God Psal. 77.3 10.2 The Scriptures hold it forth as a firme qualication for a believer to see himselfe unqualified {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Poor or beggerly in spirit Mat. 5.3 and that then a man is in the fittest condition for the Kingdom of heaven to come to him when he sees himself able to perform no conditions whereupon he may ground his coming into the heavenly Kingdom {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The poor are Gospellized Luke 7.22 the rich need not they can Gospellize unto themselves both fetch down a promise suitable to that condition they have performed and form a faith ad libitum out of that condition sutable to the promise 4. Though they be promises made to such and such conditions and such Christians as have them while they can certainly say and see they have them may ground their hopes though neither infallibly nor ultimately thereupon yet are there absolute promises or rather declarations of everlasting love through Iesus Christ to poor wretched creatures that can say nothing for but all against themselves Scilicet that they are ungodly and the chief of sinners 2 Tim. 2.25 And God by these without those is able both to beget and increase faith in the heart of a sinner and keep him by his mighty power alone through faith in that word unto salvation He through the Spirit waiting continually for the hope of righteousnesse by faith Gal. 5.5 For 5. Though saith receive much refreshment and encouragement from sence yet it receiveth life and nourishment only from the word Rom 10.17 2 Pet. 2.2 Abraham the Father of the faithful may part with Isaac the only sensible ground he had of the accomplishment of the promise and yet his faith not be thereby destroyed but proved to be a true working faith indeed And Christians may loose the light of all their works and yet not loose the life of faith nor ground of hope but come experimentally to know the true difference betwixt faith and works what it is to believe on him who justifieth the ungodly Rom. 4.5 and to be justified by faith without the works of the Law Rom. 3.28 O woman great is thy faith saith Christ to her that believed and yet saw and confessed her self to be a dog Mat. 13.27 28. And as that saith Mr. Burges is the best manifestation of love when it is carried out to an enemy So is that faith when relying upon God though feeling terrors and hell within us See Burgesse justificat Lect. 14. Sect. 8. pag. 117. Citing and approving of Luthers two-fold pardon the first of meer faith and obtaineth much of God the latter of experience and takes off from the excellency of faith RIghteousnesse or good works are profitable to me and other Christians 1. As subservient subsequent Testimonies of our adoption in Iesus Christ For there is assurance in a believing soule successively or conjunctly as pleaseth God to order either primary which is the result of a direct act of the holy Spirit or secundary which is the result of a reflexe act of an inlightened understanding The first cometh like faith not by seeing but by hearing and the active instrument if we may call it an instrument by which the holy Ghost gives conveyes or begets it is by his own voyce testimony or word And the Passive instrument through which as the Conduit it is conveyed into the heart or inwards of a Christian is believing the Gospel or word of reconciliation as it is evident from Rom. 8.16 Eph 1.13 1 Iohn 5.10 Heb. 10.22 The second is collected from sence or a visible discerning the effects and fruits of the Spirit of Christ in and flowing from a believing heart and is more properly called Scientia