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
A20683	A defence of church gouernment Dedicated to the high Court of Parliament. Wherein, the church gouernment established in England, is directly proued to be consonant to the word of God, and that subiects ought of dutie to conforme themselues to the state ecclesiasticall. Together with, a defence of the crosse in baptisme; as it is vsed in our Church, being not repugnant to the word: and by a consequent, the brethren which are silenced, ought to subscribe vnto it, rather then to burie their talents in the ground. By Iohn Doue, Doctour of Diuinity.	Dove, John, 1560 or 61-1618.	1606 (1606)	STC 7081; ESTC S110107	58,733	80

Mat. 23. 8 In annot maioribus text saith The title of Rabbi was giuen to such as were Doctours in the Chaldaean vniuersities as also which in Iudaea by imposition of hands were declared to be the wise men of the land as also it was a title giuen to those noble and wise men which were counsellers to King Dauid And saith hee When our Sauiour forbiddeth them be not ye called Rabbi for one is your Doctour to wit Christ c Ne vocemini id est nè ambiatis neque enim vetat Christus ne suum honorem exhibeamus magistratus vel doctoribus sed ambitionem damnat vt declarat August ser deverbis Domini ex Matthaei 11. Be not you called Rabbi that is doe not you ambitiously seeke after that title for otherwise our Sauiour doth not forbid vs to giue due honour to the Magistrate and Doctour but onely he forbiddeth the ambitious seeking after such honour as appeareth by Saint Augustine his exposition One is our Doctour that is the chief pastour the fountaine of all knowledge according to that of the Prophet And all thy children shall be taught of the Lord. Call Esa 54. 13 no man your father that is nourish no man in his ambition which glorieth in such titles respicit enim Iudaeorum consuetudinem apud quos non modo Aboth id est patres sed Abothenu id est patres nostri salutabantur Rabbini he hath reference to the custome of the Iewes among whom the Rabbines would not be contented to be called fathers but our fathers Ye are brethren that is beate downe the pride of them which exalt themselues aboue their brethren For otherwise it is lawfull to call them fathers which are fathers So the King of Israel called Elisaeus his father and Saint Paul will haue an elder to 2. Reg. 6. 21. 1 Tim. 5. 1. Cor. 4. 15. bee rebuked as a father and hee calleth himselfe a father of them whom he hath instructed in the word As for the Apostles they did not exercise ciuill iurisdiction according to forme of humane lawes as Magistrates in Courts of iustice vse to doe partly because they being to trauell through the world had no certaine abiding place and partly because Iudges and Iustices are subordinate vnto Kings Princes and haue their commission from them as our Sauiour speaketh Quis me constituit Iudicem who hath appointed mee to be a Iudge ouer you But all Kings Princes were at that time Luk. 12. 14 infidells and therefore would not call them to such offices which if they had been called vnto they might lawfully haue executed And yet it may be iustified that Saint Peter executed ciuill iustice vpon Saphira when hee pronounced sentence of death against her saying Behold the feete of them Act. 5. 9. which haue buried thy husband are at the doore and shal carry thee out and Saint Paul vpon Elymas when hee pronounced sentence Act. 13. of depriuation of his sight saying Thou shalt be blinde and not see the Sunne for a season although outward forme of proceeding was wanting like to that example of Dauid a King which said of the man which brought tydings of Sauls 2. Sam. 1. 15. 1. Sam. 19. 33. death without any further processe or course of law Goe fall vpon him and he smote him that he died and of Samuel which tooke Agag he wed him in pieces and of Ioiada the priest which when Athalia the Queene in the Temple cried treason treason without any iudiciall examination or kinde 2. Reg. 11. 15. of proceeding commanded the Captaines immediately to carry her out and kill her And that these things may not seeme strange the Apostle Saint Paul and the Prophet Esay foretolde so much For the 2. Cor. 3. 6 Apostle writeth in this manner Hee hath made vs able Ministers of the new Testament not of the letter but of the spirit for the letter killeth but the spirit giueth life If then the ministration of death written with letters and ingrauen in stone was glorious so that the children of Israel were not able to beholde Moses his face for the glory of his countenance which glory is done away how shall not the ministration of the spirit be more glorious For if the ministery of condemnation was glorious much more doth the ministration of righteousnesse exceede in glory for if that which should bee abolished was glorious much more shall that which remaineth bee glorious In which wordes are to be obserued two things the anti●hesis or contrariety betweene the Ministers of both the Testaments and then the correspondency and agreement betweene them both that is wherein they consent wherein they dissent They disagree in these points the letter and the spirit death and life condemnation and righteousnesse that which was to be abolished and that which is to abide vntill the end of the world and yet both agree in glorie but the spirit excelleth the letter life death righteousnesse condemnation that which is that which is not Therefore the ministerie of the Gospel by an argument a minori ad maius is also glorious and by so much more glorious then the ministerie of the law by how much it is more excellent then the law The question is now what is meant by glory And because men may be resolued of that point the text it selfe doth make it plaine it was outward The children of Israel could not behold Moses his face for the glory of his countenance After he had talked with God the skin of his face shone so bright Exod. 34. Exod. 33. Matth. 17 that they were afraid to come neare him And that sheweth what is meant by the glory of God which Moses desired to see when answer was made hee should see his backe parts onely but not his face And it is shewed by example how our glorified bodies shal looke after the resurrection when the face of our Sauiour being transfigured did shine like the Sunne The Lord said to Moses Thou shalt make holy garments for thy Exod. ●8 brother Aaron glorius beautifull of gold blew silke purple c. The holinesse of his garments consisted in this that they were consecrated to an holy vse they were for the priest to weare in his ministration the glory of them is specified to be the outward beauty that they were of glod silk purple c. Solomon in his glory was not like a lily in the field but wherin Mat 6. Solomons glory cōsisted no man is ignorāt that is in his outward pompe riches seruice honourable retinew the adifice of his Temple the world did admire him So it is plaine that the priesthoode of Israel the glory of it consisted in the riches of the Temple the large possessions of the Leuites their authority and worldly reputation the high Priest being next in place of honour vnto the king But how the ministery of the Gospel should exceede them in glory the

Prophets haue foretolde and especialle Esay where he saith Esa 60. Thine heart shall be astonished and inlarged because the multude of the Sea shall be conuerted vnto thee and the riches of the Gentiles shall come vnto thee the multitude of Camel●s shall couer thee the Dromedaries of Midian and of Ephah they of Sheba shall bring gold and incense and shew forth the praise of the Lord c. Surely the Isles shall wayte for me and the Shippes of Tha●sis as at the beginning that they may bring thy sonnes from farre and their siluer and their gold with them to the name of the Lord and to the holy one of Israel because he hath glorified thee The sonnes of strangers shall build vp thy walls and their Kings shall minister vnto thee c. The Nation of the Kingdome that will not serue thee shall perish and those Nations shall be vtterly destroyed the glory of Lebanon shall come vnto thee the firre the elme the boxe to beautifie the place of my sanctuarie for I will glorifie the place of my feete The sonnes of them that afflicted thee shall come and bowe vnto thee all they that despised thee shall fall downe at the soules of thy feete c Thou shalt sucke the milke of the Gentiles thou shalt sucke the breastes of Kings c. That the Reader may be yet better satisfied Flacius Iilyricus In claui scripturae diuideth glory to be two folde the one of God the other of men and as for the glory of God it cannot be vnderstood in this place but of men onely because hee speaketh onely of the glory of the Ministers of the olde and new Testaments which were onely men Againe hee diuideth the glory of men either into that which is eternall in heauen or temporall vpon the earth but the latter onely is vnderstood because it is the glory of the ministery which ministery is temporall and must cease after this life euen as also then faith and hope must cease onely loue must indure Thirdly he diuideth this temporall glory of men into gloriam fame 1. Cor. 13 bonitatis rei the glory of wordes and of matter and substance the glory of wordes or fame which consisteth in the fame and good report of other men which is chiefly in them which doe glorifie vs and not in our selues which are glorified and magnified but the glory which is not in wordes but substance which indeed is the cause why men doe praise and magnifie vs is our riches honour authority all outward ornaments which stirre vp the outward senses and mens affections to admiration of our persons places and calling is onely to be vnderstood in this place as appeareth by these reasons First the glory of fame is defined by Illyricus and also by Melancthon in his common places to be Approbatio conscientiae nostrae rectè iudicantis al●crum rectè iudicantium The testimony of a good conscience approuing vs that we haue walked sincerely and the report of other men consenting in iudgement with vs that wee haue so walked But in that sense wee cannot be more glorious then Aaron and Moses and the Priestes of the old Testament because they were men of as holy life as wee and walked euery way as sincerely in their calling as wee doe in our vocation and were as pleasing to God and as well approoued of Gods people as we be Secondly it were vnworthy of the Maiesty of the holy Ghost to play the so phister in this place and to vse aequiuocation of the word glory as if by their glory and ours he did not vnderstand one and the same thing for then it were no iust comparison For the things which be compared together must agree in that thing in which they be cōpared therfore being cōpared in glory they must agree in the same glory only they must differ secundū magis minus being compared not in the positiue but in the comparatiue degreee one must be more glorious then another So then the glory of one being outward in pompe and state the glory of the other must also be so but in a greater measure Thirdly if some men should be so ignorant as to say that the glory of our ministery consisteth in this that it is the ministery of the spirit of life of righteousnesse and of that which must remaine I answer that cannot be for then the glory of the ministery of the olde Testament should consist in letters death condemnation c but that is disproued by the text it selfe which sheweth that these things were the subiect of that ministery but the glory consisted in the brightnesse of Moses his face therefore I say spirit life righteousnesse are the subiect of our ministery and not the glory of it the cause why it ought to be so much the more glorious then the old priesthood was Fourthly if we consider the scope and drift of Saint Paul in that place it was to magnifie himselfe and credit his calling that so it might not be brought into contempt as poore and beggarly which were inglorious For saith thee Doe wee beginne to praise our selues Neede we as some other an epistle of commendation Hee answereth that hee needeth not to commend himselfe hee needeth not mans commendation to credite his ministery for as much as his calling is of sufficient credite of it selfe and his owne person credited by it three manner of waies First by the Corinthians themselues to whom hee did minister Secondly by that which was inward in his ministery as spirit life righteousnesse Thirdly by that which was outward and apparent to the eye and that was glorie Now lest any man should obiect out of Saint Chrysostome Theophilactus Aquinas and others that in their interpretation of that place of Saint Paul they affirme that the glory of his ministery was no such glory as was visible and subiect to outward senses I confesse that when Saint Paul wrote that epistle it was not so of fact although it was so of right It could not be then outwardly glorious by reason of the present persecution the ministery of the Gospel being not established by Princes Therefore the Apostle spake not so much of the glory which then was as of that which in the peace and prosperity of the Church should afterward be when the world was conuerted For his words are these P●s o●ch● mallon e diaconia tou pneumatos estai en doxe how shall not the ministration of the spirit bee more glorious where hee speaketh in the future tence as of a thing in due time to be performed and not present And therefore where he speaketh in the present tence in the next verse Pollo mallon perisseu●i e diaconia tes dicaiosunes en doxe much more doth the ministration of righteousnesse exceede in glory as it is a figure called enalloge temporis where one tense is vsed for another as it appeared by the euent which is the best interpreter of all