Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	exceed_v	glorious_a	ministration_n	2,427	5	13.0061	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19033	The plea for infants and elder people, concerning their baptisme, or, A processe of the passages between M. Iohn Smyth and Richard Clyfton wherein, first is proved, that the baptising of infants of beleevers, is an ordinance of God, secondly, that the rebaptising of such, as have been formerly baptised in the apostate churches of Christians, is utterly unlawful, also, the reasons and objects to the contrarie, answered : divided into two principal heads, I. Of the first position, concerning the baptising of infants, II. Of the second position, concerning the rebaptising of elder people.	Clyfton, Richard, d. 1616.	1610 (1610)	STC 5450; ESTC S1572	214,939	244

that is which by the works thereof † seek justification ●l 3. 10. Luk. 18. 12. ●or 3. 7. and so were some members of the old church under the law as the Pharisees that * sought to justifie themselves as now they ar that do the like but to hold that the whole church was under condemnation without faith in Christ is an error to be abhord That scripture 2 Cor. 3. 7. intendeth no such thing for the Apostle speaking of the ministration of death cōpareth the ministerie of the Gospel with the ministerie of the law shewing that the law was glorious which pronounced death to them that cōtinued not in al things to fulfil it then much more the ministration of righteousnes shal exceed in glorie which bringeth salvation to them that beleev This is the meaning of the Apost and not to shew that Israel was under condemnation seeing they were partakers of the covenant in Christ And as they so wee under the Gospel have the law to accuse condemn us if we transgresse it but as we throgh repentance and fayth in Christ are freed from the curse of the law so were the Iewes also Now the law is the ministration of death not to the chur eyther before or since Christ but to the “ faythlesse and disobedient both ●s 1 Tim. 1. ● 10. under the old Testament and under the Gospel Finally you say the whole disputation of Paul to the Romanes and Galathians concerning iustification by fayth in Christ without works of the law doth evidently confirme this excellent truth teaching that the utmost obedience of the law did not effect iustification Therefore the law or old Testament did not presuppose it That excellent truth which you labour to confirme by the disputation of Paul concerning justification is a notable error For where Paul reasoneth against such as mainteyned justification by the works of the law he doth not teach thereby that the old Testament did not presuppose true holynes for albeit some of the Iewes fel into this error to hold justification by works of the law yet did the church look unto Christ for justification then as wel as now And though the utmost obedience of the law could not effect justification yet fayth in Christ could effect it which I have proved that the old church had in that they had the pomise of salvation in Christ For it had bene vanitie to have given a law which should not or could ●ot preserve and produce that which was in them in their first constitution wherefore I do defend against all men that the church of the old Testament i● the matter or constitution of it was not really holy but onely typically c. I have shewed already that the law was given to the old Church to teach them holynes not to make them holy and so it did produce or effect that wherefore it was given and therefore your bould defence against al men that the constitution of the church of the old Testament was not really holy but typically hath in it more boldnes then truth the contrary is proved † pag. 23. c. before And therefore your inference is false fiz that the members thereof admitted in by circumcision were not truly holy or in possession of that everlasting covenant c. but onely under the offer of it in that typical testament given to Abraham and afterward assumed written ●mplified by Moses Ioh. 7. 19-23 with Heb. 8. 8. 9. That the everlasting covenant was given to Abraham and his seed see pag. 20. c. concerning these scriptures in the former Christ charging Iohn 7. 19-23 the Iewes with breach of the law who were angry against him for making a man whole on the sabboth day proveth his fact lawfull from their owne practise reasoning thus if you may circumcise on the Sabboth and not break the law then why may not I as lawfully heal a man this is that Ch. intendeth now because it is sayd ver 22. that Moses gave them circumcision c. it seemes you would gather withal that the ordinances of Moses or old Test were given first to Abraham and afterward assumed written by Moses but tha● cannot be proved by this place For circumcision was a signe of the promise in Christ not of the law as before is proved In that of Hebr. 8. 8. 9. the Apostle sheweth that Christ is the Heb. 8. 8. Mediator of a better covenant then were the Levitical Priests and ther fore his ministerie more excellent then theirs this first hee proveth because this covenant was established upon better promises and then he sheweth the excellency of it compared with the former And that God made it with his people he proves by the Testimony of Ieremy Now concerning the first Testam it was made with the church when the Lord gave his law in Sinai the people did covenant with him saying Al that the Lord hath commanded we wil do of Abraham we do not finde that he did promise the keeping of the law under the curse as Israel did Deut. 27. 26. and therefore the law the covenant of works or old Testament was not first made with him and after examplified by Moses but ●xo 19. 5 24. 3. Lev. 34. ● D●u 5. ● Heb. 9. ● 23. it was † made with Israel as further also may be shewed by the description thereof in Heb. 9. 1-10 which can not be referred to Abrahams tyme. Agayn the Apostle * sayth when Moses had spoken every precept to the people according to the law he toke the blood of calves and of goates and sprinckled al the people saying this is the blood of the Testament which God hath appointed unto you c. Also the confirmation of this Testament was by the ministerie of Moses And Paul sayth that the law was 430. yeares after the covenant that was confirmed afore of God to Abraham his seed in respect of Christ Now if the law had been geven to Abraham the Apostles Argument taken from the distance of tyme had been of no force And thus much for answer to your Argumenrs Next followes your answer to my objections wherein stil you afferme That the nation of the Iewes was not truly holy but tipically that their holynes was this that by that external covenant whereinto they were by circumcision admitted they were trained or schooled to Christ c. What is here sayd is answered elswhere here I deny that the Iewes holines was onely typical though I deny not that they were by types and ceremonies lead unto true holynes in Christ whereof also they were partakers by the covenant of grace Concerning Exod. 19. 6. alledged to prove that Israel was called a holy ●od 19. 6 people you answer thus I say that eyther the meaning is that they were typically holy treaned up to holynes or that they by atteyning the end of the law should attayne true holynes in Christ so that this place