Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	face_n	moses_n	shine_v	2,681	5	9.0852	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04831	The marriage of the lambe Or a treatise concerning the spirituall espousing of Christ, to a beleeving soule, wherein the subject is fully handled in the nature of it, in the effects, priviledges, symptomes, with the comforts that arise to a beleever from this relation, wherein also the excellencie of Christ, and many other spirituall truths flowing from the subject are by way discovered. By Benjamin King, minister of Gods Word at Flamsteed in Hartford-shire.	King, Benjamin, b. 1611 or 12.	1640 (1640)	STC 14963; ESTC S103355	46,240	182

caelorum regina nobilis Regi astans reperitur Basil l. de vera virg communicate that glory unto his spouse So Iohn 17.22.24 Christ saith to his Father The glory which thou gavest me I have given them that they may be one as wee are one and againe Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given mee for thou lovedst me before the foundation of the world The consequents ex parte sponsae The consequents ex parte sponsae or on the beleevers part follow which are two First a whole change Secondly a familiar acquaintance with Christ A whole change answerable to the change in a woman after shee is espoused to her husband which is of three things Of Name Of Quality and Nature Of Barrennesse into Fruitfulnesse There is a change of name in a woman newly espoused (c) Martia redire voleus ad Catonū maritum ait da tautum nomen inane Connubii liceat tumulo scripsisse Catonis Martia Luc. l. 2. women change their owne name into the name of their husbands so the Roman womē tooke the name of their husbands so (d) valer l. 10 Isaiah 4.1 Iohn 19.25 Caja from her husband Cajus Tullia from her husband Tullius and the like So amongst the Iewes Mary of Cleophas to wit the wife of Cleophas hence some thinke the Spouse in the Canticles is called Sulamitis or Sulamite q. d. Solomonia from Solomon her husband In like manner doth Christs Spouse change her name being once married to him Abram entring into covenant with God changed his name into Abraham Sarai into Sarah Iacob prevailing with Christ changed his name into Israel Simon must be called Peter Saul converted was called Paul so every soule espoused to Christ hath a new name of a childe of perdition called a sonne or daughter of God by adoption of a limbe of Sathan a member of Christ of a vessell of wrath a vessell of honour of an aliant and stranger from Christ becomes a Christian so that as Naomi sayd in another case Iohn 15.15 Call me no more Naomi but call me Marah for the Lord hath afflicted me so may the Spouse of Christ say on the contrary call me no more Marah but Naomi for the Lord hath visited me no more desolate and forsaken but Hephziba but Beulah the delight of the Lord the Spouse of Christ May 62.4.5 as the Prophet speakes The second change is of Nature and quality A woman in the time of her virginity may be addicted to vaine sports and pastimes which after her espousing to an husband shee abhorres so a Christian before hee come to be betrothed to Christ may be given to many vaine delights of flesh and blood which after his betrothing to Christ he abandons and abhorres The Apostle speaking to the beleeving Romans espoused to Christ Rom. 6.21 affirmes that they delighted in those things in their naturall estate whereof being in Christ they were ashamed What fruite had you in those things whereof ye are now ashamed the like change in that young convert of whom S. (e) Ambros l. 2. de praviten c. 2● Ambrose maketh mention wch answered his quondam Curtizan that came to him with this salutation Ego sum It is I the blessed young convert newly espoused to Christ answered At Ego non sum Ego I am not I. I am wholly changed into another Man of a sinner made a Saint of a vassall of my base lusts made a vessell of honour and the very Spouse of the Lord Jesus Christ such a change was in Paul that Ananias wondred he should be sent to Saul when he heard what evill he had done to the Saints Acts 9.13 and Paul himselfe confesseth Gal. 1.13 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even above measure hee had made havocke of the Saints yet the same Saul of a persecutor becomes a Preacher of an enemie he became a friend to Christ the like change in Mary Magdalen whose soule was as a burrough to harbour uncleane spirits as a cage of uncleane birds and afterwards was made a Temple of the holy Spirit and her heart a pallace to entertaine the Lord Jesus with the dearest affection so powerfull is the Lord Jesus to make his Spouse like unto himselfe Moses his face may shine but the glory of his face could not make his garments glorious that were about him Christ his body upon Mount Tabor was transfigured and the glory thereof displayed it selfe through his very garments and the same Jesus Christ being now transfigured in full glory in heaven is so full of grace that hee can communicate grace to his meanest member Moses may marry an Aethiopian but hee cannot change her blackenesse Christ making love to a poore soule of an Aethiopian dye full of Leopards spots can so change this soule and renew it day by day till hee make it a pure virgin and present it unto himselfe without spot and wrinckle Ephes 5.27 so the Lord affirmes Ezek. 16.7.8 that when he passed by his people he saw them wallowing in their blood but hee soone washed them and made them beautifull The third change is of barrennesse into fruitfulnesse A woman though barren in the time of her virginity growes after marriage for the most part fruitefull that her children like Olive branches sit round about her Table so a Christian though before his marriage with Christ he bee fruitlesse and barren in good workes yet after this spirituall betrothing growes fruitfull and abundant in the work of the Lord. This the Apostle makes the end of beleevers marriage with Christ that they may bring forth (f) Dum anima adhaeret sponso suo audit verbum ejus ipsum complectitur sine dubio ab ipso semen suscipit inde nascetur generosa progenies inde pudicitia orietur inde justitia inde patientia inde mansuetudo charitas atque omnium virtutum proles veneranda succedet Origen Hom. 20. in 25. Numb fruits unto God Rom. 7.4 and our Saviour makes fruitfulnesse in good workes one fruite of a beleevers union with Christ Iohn 15.5 It cannot be denyed but that an unregenerate person not betrothed to Christ may doe some workes and bring forth some fruites good for the matter but these workes and fruites brought forth before his spirituall Marriage are but like the children a woman beares before her marriage which are bastards and illegitimate brats that cannot inherite so the good workes of unregenerate men are illegitimate and cannot (g) Articles of Religion Article ●3 inherite being brought forth out of Spirituall wedlocke and not flowing from the right roote which is faith in Christ The second consequent on the beleevers part The second consequent on the beleevers part is a familiar acquaintance with Christ that a beleever can upon all occasions in the greatest straights goe unto Christ and make his wants knowne unto him Such an

ornaments wherewith Christs Spouse must adorne her selfe are the heavenly dispositions vertues qualities and graces of the soule as humility meekenesse temperance chastitie brotherly kindnesse heavenly mindednesse and the like This the Apostle intimates Col. 3.12.13 Put on therefore as the elect of God holy and beloved bowels of mercies kindnesse humblenesse of minde meekenesse long suffering c. put on the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put on as a garment or ornament and the garment it selfe is a concatination of graces a troope of heavenly vertues as mercy kindnesse humility c. this is the needle worke of divers colours wherewith the Kings daughter must bee adorned when she is presented to the King called a needle worke of divers colours in regard of the variety of graces that this needle-worke consists of as also noteing the glory of this ornament of grace and holinesse for as diversity of colours in needleworke so variety of graces make a soule more beautifull and glorious every grace having its distinct beauty and luster and all of them being joyned together in one soule one grace gives a glory unto another all of them together shining in the soule like so many diamonds in a Ring Secondly this teacheth the Saints a second duety to preserve their spirituall chastitie and to carry themselves as pure virgines towards their husband Christ the Apostle tels the beleeving Corinthians that he was jealous over them with godly jealousie for he had espoused them to one husband 2 Co● 11.2 that he might present them as a chaste virgin to Christ and this jealousie that Paul had over the beleeving Corinthians should every beleeving soule have over it selfe that Christ may have no occasion to bee jealous of the soules entire affection to himselfe alone therefore more than ordinarily vigilant must the Saints be that are espoused to Christ to avoyd spirituall fornication which is (o) Si susceperi o homo in cubili animae tuae adulterum diabolum meretricata est anima tua cum diabolo si spiritus irae si invidiae si superbiae si impudicitiae ingressus fuerit ad animam tuam receperis cum consenseris ei loquenti in corde tuo delectatus fueris his quae tibi secundum suam mentem suggerit meretricatus es cum eo Origen hom 12. in Levit. c. 2. In nulla parte oportet virginem adulteram esse non lingua non auribus non oculo non alio omnino sensu imo neque cogitatione sed corpus quidem velut templum quoddam aut thalamum sponsi habeat praeparatum Basil l. de vera virg committed when the soule prostitutes it selfe to the least sinne and entertaines the least lust with consent and delight If thou shalt receive saith Origen into the chamber of thy soule the devill thy soule hath played the adulteresse with the devil if the spirit of anger envie pride immodestie and the like shall enter into thy soule and thou shalt entertaine and hearken unto it and be delighted with it and the suggestions thereof thou hast committed whoredome with it Although the soule may commit spirituall adultery with any sinne yet more hainously with these three particular sinnes First with (p) Idololatria est mystica spiritualis animae cum idolis fornicatio Com. a Lap. in Ezek. 6.9 Idolatrie for of this God professeth himselfe to be a jealous God Isay 42.8 I am Iehovah and my glory will not I give to another and of this doth the Lord often complaine that his people had gone a whoring after Idolls and strange gods Levit. 17.7 Ezek. 6.9 Neither is there any one kinde of Spirituall fornication more distastfull to the Bridesgroome of the soule than for rhe soule to be difiled with this sinne therefore Ezek. 36.25 it is joyned with filthinesse from all your filthinesse and from all your Idolls will I cleanse you saith the Lord. Secondly with covetousnesse and inordinate (q) Mundi amor Dei pariter in tuo corde cohabitare non possunt quemadmodum iidem oculi coelum pariter terram nequaquam aspiciunt Aug. vel quisquis est auctor libro de duodecim abusionibus gradu 7. love of the world this is the second sinne with which the soule more hainously commits spirituall fornication this the Apostle Iames cleareth Iames 4.4 Ye adulterers and adulteresses know yee not that the friendship of the world is enmity with God whosoever therefore will bee a friend of the world is an enemie of God this spirituall adultery with the world is so much more grievous than carnall adulterie by how much God who is contemned is more great and excellent than man to whom a wife hath betrothed her selfe A third sinne is corporall uncleannesse 1 Cor. 6.15 the Apostle shewes this affirming that a man by this sinne takes the members of Christ and makes them the members of an Harlot this sinne by Gods owne verdict takes away the heart Hosea 4.11 and so alienates the affection from the Lord Jesus Behold then the duty of the Saints as to avoyd all sin so especially these three sinnes with which especially and more grievously the soule commits spirituall fornication as also to present themselves as chaste (r) Virginitas mentis est integra fides solida spes sincera charitas Aug. 11.13 in Iohan. Iom 9. virgines to the Lord Jesus Christ their dearest bridesgroome This point instructs the Saints in a third duty to walke before Christ in al manner of well pleasing propounding Christs word and example as a patterne of their lives This duty of a wife the Heathen (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist l. 2. Oeconom c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod Philosopher found out affirming that a well ordered woman ought to esteeme the carriage of her husband to be a Law of her life imposed by God though this rule faile in case the manners of the husband be ungodly and corrupt yet in the present instance betwixt Christ and his Spouse it failes not Christs life being a patterne of purity and perfect holinesse and absolute obedience in every particular therefore saith (t) Nupsisti Christo incede scoundum sponsi tui voluntatem Tertul. de velandis virg c. 16. Christianismus est invitatio divinae naturae Nyssen tract de profess Chrystia Tertullian Halt thou married thy selfe to Christ walke according to the will of thy husband this observancie and pleasing carriage was eminent in the Church Psal 123.2 Behold as the eyes of servants looke unto the hand of their Master and as the eyes of a mayden unto the hand of her Mistresse even so our eyes waite upon the Lord our God Christ would have his Spouse to be knowne to bee his Spouse even by her outward carriage by her holinesse towards God and righteousnesse towards man by her meeke humble courteous and mercifull carriage towards al expressing in her life the life of her husband Christ Vse 2 In the