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
A30249	Vindiciae legis, or, A vindication of the morall law and the covenants, from the errours of Papists, Arminians, Socinians, and more especially, Antinomians in XXX lectures, preached at Laurence-Jury, London / by Anthony Burgess ...	Burgess, Anthony, d. 1664.	1647 (1647)	Wing B5667; ESTC R21441	264,433	303

good and evil but the Gospel that is like the tree of life yet this must be rightly understood for God useth the Law as he doth his whole World to beget and increase the life of grace in us only this life is not that which can justifie us and in this effect of the Law to increase life David doth often commend it Now some have attributed this to Moses as a sin accounting it his impatiency and rashness to break the Tables They acknowledge it to be a good zeal for the main onely they think here was some strange fire as well as the fire of the Sanctuary But although this excandescency of Moses was sudden yet I see not why it should be attributed as rashness in him to break the Tables for he had brought those Tables as a sign of their Covenant stricken with God but now they having broken it by their Idolatry it was very just to have the Tables broken in the eyes of the people that so they might see how God was alienated from them so that we think he did it not with any sinfull perturbation of minde but an holy zeal God hereby also ordering that they should understand God would enter into a new Covenant with them which made Austin cry out O ira prophetica animus non perturbatus sed illuminatus O anger propheticall and a minde not disturbed but inlightned 7. Moses his petition unto God for his presence and the manifestation of Gods glory unto him with Gods answer Howsoever this doth not immediatly concern the promulgation of the Law yet because it 's inserted before the reparation of the Tables again and maketh for the honour which God put upon Moses while he was setling the laws of Israel we will give a touch at it Cap. 33. ver 12. Moses desireth Gods presence to be with him in conducting of the people of Israel and as a sign whereby he might be confirmed of his presence he desireth to see Gods glory It is hard to say what was Moses his petition in this thing I cannot be of their minde who make this onely a vision and nothing really acted nor of theirs who think that Moses desired to see the essence of God I will not dispute that Question Whether the bodily eyes of a man may be lifted up to that perfection as to see God Who is a spirit Nor can I think that they attain to the truth who think by the glory of God to be meant the reasons and grounds of Gods mercies and in particular his providence to the Israelites and by the back-parts which Moses was allowed to see the effects themselves of his mercy and providence as if God intended to shew Moses his wonderful effects but not the reasons of them Nor lastly That Moses desired to see the humanity of Christ in glory like that vision of transfiguration therefore I judge this most literall that although it 's said ver 11. that Moses spake with God face to face which argueth familiarity yet for all that even then God was clothed as it were in a cloud interposing it self Now Moses he desireth that God would manifest himself in a more sensible visible and glorious way of an outward shape even as before he would have known Gods Name Now God in part answereth him and in part denieth him shewing such a glorious object that yet he was not able to see but where the light was lesse intense 8. The reparation of the Tables again And here is some difference between the former and the later Tables The former God provided both for the shape and the writing as you heard but here the forming or polishing of the Table is Moses his work and the writing is Gods The first is said expresly Exod. 34. 1. Go hew thee two Tables of stone like the former and I will write upon these Tables Here is the second expresly So Deut. 10. 1 2 3. so that the writing of the Law on the second Tables was as immediately Gods work as the former but not the polishing or preparing of the Tables Onely there is one place of Scripture which troubleth the Learned much that seemeth to oppose this and to make the writing upon the second Table to be immediately the act of Moses and mediately onely of God because he commanded and directed Moses to do so The place that seemeth to oppose this is Exod. 34. 27 28. I confesse if we look into the coherence of these Texts we shall finde some things difficult But two things will help to clear it first that the things which Moses did write were not the ten Commandments but the severall precepts that were by way of explication and then the second thing is that whereas the 28. verse seemeth to speak of the same subject Moses yet the two former predicates are to be attributed to him viz. his staying with God fourty dayes and nights and his neither eating nor drinking all that while Then the third predicate is to be given to God viz. writing upon the ten Commandments for it 's ordinary with the Hebrews to refer the relative to some remote subject and not the neerest and this may untie that knot There is this remarkable that though the former Tables were broken yet now God enters into a Covenant of grace with them as appeareth by proclaiming himself long-suffering and gracious but yet God causeth the ten Commandments to be written again for them implying that these may very well stand with a Covenant of grace which opposeth the Antinomian 9. The extraordinary glory that was upon Moses This is a considerable passage for the Apostle speaking of this 2 Cor. 3. doth acknowledge the ministration of the Law to have a great deal of glory but yet such as was to vanish Where by the way take notice against the Antinomian that the Apostle doth not there speak of the Law absolutely in it self as if that were to be done away but the particular administration and dispensation of it that was no more to continue which all grant Now the Antinomian confounds the Law with the administration of it This glory and shining that was upon Moses was as it may seem probable communicated unto him when he beheld the glory of God How long it continued is not certain that hath no probability of the Rabbins who hold it did continue all his life time The Vulgar Translation makes it horned Cornuta hence the Painters pictured Moses with horns but the word that signifieth an horne is also for to glitter and shine as also those rayes of light might be cast forth from Moses his face like horns This was so glorious that he was forced to put a vail upon his face when he spake to the people Now the Text saith Moses did not know his face shone It 's an excellent thing when God puts a great deal of glory upon a man and he doth not know it Gregory applyeth this of Moses to Ministers that

the scope of the Apostle who speaketh of such a Law that the Jews expected righteousness by in the performing of it which must be the Morall Law only Now when we speak of the Morall Law having Christ for the end of it then in the second place that may be considered two wayes 1. Either rigidly and in an abstracted consideration from the administration of it as it doth require perfect obedience and condemning those that have it not now in this sense Christ cannot be the scope or end of the Law but it is meerly by accident occasionall that a soul abased and condemned by the Law doth seek out for a Christ only you must know that the Law even so taken doth not exclude a Christ It requireth indeed a perfect righteousness of our own yet if we bring the righteousness of a surety though this be not commanded by the Law yet it is not against the Law or excluded by it otherwise it would have been unjustice in God to have accepted of Christ our surety for us 2. Or else the Law may be taken in a more large way for the administration of it by Moses in all the particulars of it and thus Christ was intended directly and not by accident that is God when he gave the Law to the people of Israel did intend that the sense of their impossibility to keep it and infinite danger accrewing thereby to them should make them desire and seek out for Christ which the Jews generally not understanding or neglecting did thereby like Adam go to make fig-leaves for their covering of their nakedness their empty externall obedience According to this purpose Aquinas hath a good distinction about an end That an end is two-fold Either such to which a thing doth naturally incline of it self Or secondly that which becometh an end by the meere appointment and ordination of some Agent Now the end of the Law to which naturally it inclineth is eternall life to be obtained by a perfect righteousness in us but the instituted and appointed end which God the Lawgiver made in the promulgation of it was the Lord Christ So that whatsoever the Law commanded promised or threatned it was to stir up the Israelites unto Christ They were not to rest in those precepts or duties but to go on to Christ so that a beleever was not to take joy with any thing in the Law till he came to Christ and when he had found him he was to seek no further but to abide there Now this indeed was a very difficult duty because every man naturally would be his own Christ and Saviour And what is the reason that under the Gospel belevers are still so hardly perswaded to rest only on Christ for righteousness but because of that secret selfe dependance within them Having premised these things I come to shew how Christ is the end of the Law taken largely in the ministry of Moses And in the first place Christ was the scope and end of intention God by giving so holy a Law requiring such perfect obedience would thereby humble and debase the Israelites so that thereby they should the more earnestly fly unto Christ even as the Israelite stung by a serpent would presently cast his eyes upon the brasen Serpent It is true Christ was more obscurely and darkly held forth there yet not so but that it was a duty to search out for Christ in all those administrations And this you have fully set forth in that allegory which Paul maketh 2 Corinth 3. 7. I shall explain that place because it may be wrested by the Antinomian as if because that kinde of ministery which was by Moses was to be done away and evacuated therefore the preaching of the Law was also to be abrogated but that is far from the Apostles scope for the Apostle his intent there is to shew the excellency of the ministery of the Gospel above that of the Law and that in three respects 1. In regard one is the ministery of death and condemnation the other of life and righteousness Therefore the one is called Letter and the other Spirit Now this you must understand warily taking the Law nakedly and in it self without the Spirit of God and the Gospel with the Spirit for as Beza well observeth if you take the Gospel without Gods Spirit that also is the ministration of death because it is as impossible for us to beleeve as it is to obey the Law by our own power only life and spirit is attributed to the Gospel and not to the Law because Christ who is the author of the Gospel is the fountain of life and when any good is wrought by the Law it cometh from the spirit of Christ The second excellency is in regard of continuance and duration The ministery of Moses was to be made void and abolished which is to be understood of that Jewish pedagogy not of every part of it for the Morall as given by Moses doth still oblige us Christians as hath been already proved but the ministery of the Gospel is to abide alwaies that is there is no new ministery to succeed that of the Gospel although in heaven all shall cease The third difference is in regard of glory God caused some materiall glory to shine upon Moses while he gave the Law hereby to procure the greater authority and majesty to the Law but that glory which cometh by the Gospel is spirituall and far more transcendent bringing us at last into eternall glory So that the former glory seemeth to be nothing in comparison of this Even as the light of a candle or torch seemeth to be nothing saith Theophylact when the light of the Sun ariseth Now the Apostle handling these things doth occasionally open an allegory which had not Paul by the Spirit of God found out we neither could or ought to haue done it And the consideration of that will serve much for my present matter I know divers men have divers thoughts about exposition of this place so that there seemeth to be a vail upon the Text as well as upon Moses his face But I shall plainly understand it thus Moses his face shining when he was with God and coming from him doth signifie the glory and excellency of the Law as in respect of Gods counsells and intentions for although the Law did seem to hold out nothing but temporall mercies devoid of Christ and heaven yet as in respect of Gods intention it was far otherwise Now saith the Apostle The Jews were not able to fix their eyes upon this glory that is the carnall Israelites did not behold Christ in the ministery of Moses because a vail is upon their hearts The Apostle makes the vail upon Moses to be a type of the blindness and hardness of heart in the Israelite so that as the vail upon Moses covered the glory of his face so the vail of blindness and stupidity upon the heart of

Law in our souls Conversion not wrought totally by the word read or preached but is to be attributed to the Covenant of grace in Christ Instance 1● Answer 1. Answer 2. Gerhard Instance 2. Answ Instance 3. Answ Three Errours to be taken heed of in opening Gal 3. 2. Errour 1. Errour 2. Errour 3. The Text opened The Law established three wayes by the Gospel 'T is hard to set up Christ and grace and not be thought to destroy the Law The doctrine of Christ and grace doth establish the Law Interprtation dispensation c. affections of a Law We may say that the Morall Law is mitigated as to our persons but 't is not abrogated Three parts of the Law The Law is abolished as it is a Covenant but not as it is a Rule The Law given by Moses a Covenant of grace It is an absurd contradiction to say the matter of a Law bindeth but not as a Law The Law equally abrogated to beleevers under the Old and New Testament Antinomian Arguments mostly overthrow the use of the Law both to beleevers and unbelevers The Law to a beleever is abrogated 1. In respect of justification 2. In respect of condemnation 3. In respect of rigid obedience 4. In respect of tefrour and slavish obedience 5. In respect of the increase of sin 6. In respect of many Circumstantials 7. Yet that it continues to them as a rule appears 1. From the different phrases used concerning the ceremoniall Law 2. From that holinesse that it requires of the beleever 3. In that disobedience is still a sin 4. Because it differs from other lawes in respect of causes of abrogation Three reasons why the Ceremoniall Law should be abrogated Places of Scripture seeming to hold forth the duration of the Moral Law for a time only answered * Minimum maximi est majus maximo minimi The Apostle argueth against the Law in comparison of Christ The word Law taken in a two-fold sense These Phrases of the Law Without the Law under the Law and In the Law explained A two-fold being under the Law The commonly received sense of that Phrase Not to be under this Law rejected Beza's inrerpretation of the phrase approv'd Arguments used by Moses to perswade obedience to the Law That the Law God delivered to Israel was a Covenant appears 1. In that it ha●h the name of a Covenant 2 In that it hath the reall properties of a Covenant The judgements of the Learned different in declaring what Covenant is here meant In what sense it may be a Covenant of grace explained Arguments proving the Law a Covenant of grace Argum. 1. Argum. 2. Argum. 3. Argum. 4. Argum. 5. Argum. 6. Obiections impugning the former Arguments answered The words opened The Papists corruptly glosse upon this Text. Doctr. The Law and the Gospel may be compared one with another in a double respect The different use of the word Law carefully to be observed What meant by Law taken largely and what strictly False differences between the Law and the Gospel 1. Of Anabaptists and Socinians affirming That they under the Law in the Old Testament enioyed only temporall blessings 2. Of Papists 1. That Christ hath added more perfect Laws under the New Testament 2. That the Law and Gospel are capable of no oposite consideration 3. That the Fathers that died under the Old Testament went not immedatly to heaven 3. Of Antinomians That God saw sin in the beleevers of the Old Testament not of the New 2. That the Covenant God made with the Iews this under the Gospel are two distinct Covenants 3. That Plenary remission of sins under the Gospel not so under the law because no sacrifice save for sins of ignorance Confut. 1. All Sacrifices were not only for sins of ignorance 2. No legall s●crifice therefore no remission o● sin in consequent 3. The sin against the holy Ghost under the Gospel not cleansed by Christs bloud 4. That under the old Covenant God gave not remission of sins to any but upon antecedent conditions not so under the Gospel 5 That remission of sinnes under the Law was successively and imperfect under the Gospel at once and perfect The difference between the Law and the Gospel is not essentiall but accidentall only Heavenly obiects more clearly revealed in the N. Testament then in the Old 1. It is so for the credenda 2. For the speranda 3. For the facienda The measure of grace ordinarily greater in the Gospel then under the Law The Iews under the Law were in a more servile condition then Christians under the Gospel The continuation of the Law was to last but till the coming of Christ Difference between the Law strictly taken and the Gospel strictly taken 1. The Law in some measure is known by the light of Nature but the truth of the Gospel must be wholly revealed by God 2. The Law requires perfect righteousness the Gospel brings pardon through Christ 3. If righteousness were by the Law eternall life were a debt but the Gospel holds it forth as Gods meere indulgence 4. The Law is only for those that have a perfect nature the Gospel for broken-hearted sinners 5. The Law conditional the Gospel absolute Repentance strictly taken is distinguished from Faith The Law and the Gospel are inseperably united in the Word and Ministery Faith and Repentance are wrought both by the Law and the Gospel Vnbeliefe a sin against the Law as well as the Gospel The Gospel taken strictly comprehends no more then the glad tidings of a Saviour Zeal that either wants knowledge or puffs up no good zeale Sincerity taken two waies The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth The Law as it is considered rigidly and in the abstract so Christ is not the end thereof unless it be by accident As the Law is taken largely for the administration of it by Moses so Christ was intended directly Christ is the end of intention in the dispensation of the Law 2 Cot. 3. 7. opened The ministery of the Gospel more excellent then that of the Law in three respects 1. Because it is the ministery of life and righteousness the Law of death and condemnation 2. Because of its duration it being to abide alwayes but the ministery of Moses to be abolished 3. Because the glory that cometh by the Gospel is spirituall that which shone upon Moses but materiall What signified by the shining of Moses his face 2. Christ is the end of perfection to the Law 3. Christ is the end of perfection of the Law in vouchsafing us his Spirit that we may obey it 4. Christ is the end of perfection of the Law in that his obedience to it is made curs Object A●sw The bel●ever is the subject to whom Christ is made righteousness Righteousness is the end for which Christ is thus the perfection of the Law The beleever hath great cause to bless God for providing such a righteousness for him The Text opened What meant by Kingdom of heaven Doctr. The doctrines of men may either directly or covertly overthrow the Law Covertly there waies 1 When they make it not so extensive in its obligation as it is 2 VVhen they hold principles by necessary consequence inforcing the abrogation of it 3. VVhen they press such duties up on men as will necessitate them to break the commandements of God The Marcionites and Manichees the first oppugners of the Law Postions of Antinomians Antidotes against Antinomian errours 1. Be afraid of entertaining errours in doctrine as that which may damn thee 2. Look upon those places of Scripture where duties are commanded as well as those where Christ and grace are spoken of 3. Beware of affecting applause among the people 4. Get to be well grounded in the principles of Religion 5. Be not rash in publishing any new opinion 6. Antinomianisme overthrows Christ and grace

the Jews doth hinder them from the glory of the Law which was Christ And that this is so doth appeare viz. where the Israelite is denied to look stedfastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in my Text to the end of that ministery which was to be abolished and that end was Christ so that this Text doth fully prove my intent which is that Christ was in some measure a glorious object in the administration of the Law but the vail upon the Israelites heart hindered the sight of it Now saith Paul when it shall turn as we translate or rather when they shall turn for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is observed to be used alwayes of persons and though the word be in the singular number in the originall yet according to the custome of Scripture it may be understood plurally because he speaks of a collective body When saith the Text this turning shall be the vail shall be taken away or rather as Camero well observeth in the present tense It is taken away for you cannot conceive that the Jews shall be first turned unto God and the vail afterwards to be taken away but they both are together I will give another instance that Christ was the end of intention or aime in the dispensation of the Law from Galat. 3. 23 24. We were kept under the Law till Faith came Wherefore the Law was our School-master to bring us unto Christ In which words not the Morall Law simply taken but the whole dispensation of the Jews is compared to the instruction of a School master Now as a School-master doth not only beat or correct but teach also and direct Thus the Law did not only severely curb and keep from sin but did also teach Christ Hence we are said to be kept under the Law which although some make an expression from the strict keeping and watching which souldiers in a garrison use to make yet a learned man makes it to denote the duty of a School master as one who is to give an account of such committed to his charge In which sense Cain said Am I my brothers keeper The Law then as a School-master did not only threaten and curse or like the Egyptian task-masters beat and strike because the work was not done but did shew where power and help was to be had viz. from Christ only In the second place Christ is the end of perfection to the Law for the end of the Law being to justifie and to bring to eternall life this could not be attained by our own power and industry not by any defect of the Law but by reason of our infirmity Therefore Christ he hath brought about this intent of the Law that we should be justified and have life If the end of humane laws be to make good and honest men much rather is the end of the Morall Law appointed by God himself But the Law is so far from making us good as that it worketh in us all evill which effect of the Law in himself the Apostle acknowledgeth so that as good food and nourishment received by a diseased stomack doth increase the disease more according to that rule Corpora impura quantò magis nutrias deteriora reddis thus it is in every man by nature The Law which is for holiness and life becometh to cause sin and death Christ therefore that the Law may have its end he taketh our nature upon him that the righteousness of the Law might be fulfilled in us 3. Christ is the end of perfection of the Law in that the meere knowledge of the Law with the externall obedience only to it was not availeable to any benefit Therefore Christ vouchsafeth his holy spirit unto us regenerating of us whereby we come in part to obey the Law of God So that the people of God have a righteousness or holiness of works but it is imperfect and so not enabling us to justification and in this sense it is that the people of God are said to keep Gods commandements So then whereas our condition was so by sin that we were neither able non willing to obey the Law of God in the least degree Christ doth give us grace and cureth us so far that we are said to walk in his Law Now herein was the great mistake of the Jews they gloried and boasted of the Law but how Of the knowledge of it and externall observation without looking to Christ and this was to glory in the shadow without the substance 4. Christ is the end of perfection of the Law in that his righteousness and obedience unto the Law is made ours and so in him as our surety we fulfill the Law I know this assertion hath many learned and godly adversaries but as far as I can see yet the Scripture seemeth to hold it forth Rom. 5. There is a parallel made of the first Adam and his off spring with Christ the second Adam and his seed and the Apostle proveth that we are made righteous by Christ as sinners in him which was partly by imputation so 2 Corinth 5. ult as Christ is made our sin by imputation so we his righteousness So Rom. 8. 3 4. That which was impossible to the Law God sent his Son that the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit I know there are answers made to these places but the proper discussion of them will be in the handling of justification only here is an obvious Objection If the righteousness of Christ be made ours so that we may be said to fulfill the Law then we are still justified by a covenant of works and so there is no new covenant of grace I answer Learned men as Beza and Perkins have affirmed that we obtaine eternall life according to that rule Doe this and live because of Christs fulfilling the Law as our surety for the imputation of it doth not make it cease to be our real righteousness though it be not our inherent righteousness But I see not why we need grant the consequence viz. Because Christs fulfilling of the Law is made ours therefore we have eternall life by the Law and the reason is because this righteousness of Christs is not ours by working but by beleeving Now the Law in that command Do this and live did require our personall working and righteousness so that we cannot be said to have salvation by that rule because it is not the righteousness which we in person have wrought and this will fully appear if you consider in the next place the subject to whom Christ is made righteousness and that is to him that beleeveth he doth not say to him that worketh so that we have not eternall life by our Do this but by beleeving or resting upon Christ his Do this And this phrase doth plainly exclude Stapletons and other Papists observations on this place as if the righteousness by faith or