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
A59073	Moses and Aaron a sermon preached before the King at Saxham in the county of Suffolk, April 17, 1670 / by George Seignior ...	Seignior, George, d. 1678.	1670 (1670)	Wing S2418; ESTC R34232	21,727	36

without any great stress upon the words set over the ordinary sort of men to tell them with Authority and with Power what is their duty either to God or his Vicegerent to the Lord of Lords or to those who are instead of God and they who do resist or despise either One or the Other do not despise or resist the Man in either of them but the God that is in them Both. And this brings me to the Second thing I observed from the Text which is the due Execution firm Establishment and sure Administration of both these Authorities together and that no otherwise then by a Divine Dispensation Whilst the Prince doth defend the Priests of the most High God he doth so stand by himself the Throne is thus established to him in Righteousness the Kingdom confirmed in the hands of Moses whilst he is unto Aaron and to his sons instead of God Instead of God in his quae ad Deum Vulg. That is in the letter of the Text in those things which pertain to God Tu eris illi in Principem quaerentem Doctrinam à facie Domini Targ. Jonath Thou shalt be a Prince to him a Prophet as well as he yea and somthing more then a Prophet he shall seek the Word which he is to speak from Thee and that as it were from the face of God Numb xii 6 9. If there be a Prophet among you I the Lord will make my self known to him in a Vision or I will speak to him in a dream but my servant Moses is not so this is the difference betwixt him and Aaron with him will I speak Mouth to Mouth even apparently not in dark speeches and the Similitude of the Lord that is of God-man to come in the flesh this Similitude of the Lord as praelusory to the reality of his Incarnation shall he behold So that what was Jethro's counsel betwixt Moses and the People seems here to be Gods institution betwixt him and Aaron cap. xviii 19. Moses was to be to Aaron to God-ward to bring the causes unto and to receive the Law from God and Aaron being to be his Oratour or his Herald was to make Proclamation of the Divine Law unto the People and upon all occasions to consult the Face of Moses the Face which did shine because of the Divine Glory on it and was therefore to be consulted as an oracle This Paraphrase though it may be true in the Letter of the Text yet to take in the scope of the whole Paragraph which is a Union fixed by God himself betwixt these two we must as to this expression further improve our search Instead of God that is to defend him that so he may speak boldly for thee as he ought to speak that his Mouth which is no longer his but Thine may be opened for Thee in confidence We find in this book of Exodus that Princes and the chief Ministers of justice amongst men are first called Gods cap. xxi 6. the servant that had a mind to continue with his Master for ever was to come unto the Judges that is unto the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original and before them was the perpetual service to be ratified and again cap. xxii 8. The thief was to be brought to the Judges that is to the Gods the same word in the Original to see whether he had put his hands to his neighbour's goods and v. 28. such Magistrates are secured from all manner of slander that may be cast upon them by malice or evil speaking Thou shalt not revile the Gods nor speak evil of the Ruler of thy People They are called Gods upon several accounts I briefly instance but in two the Ubiquity of their Presence the Omniscience of their Knowledge 1. The Ubiquity of their Presence they are every where their influence is unlimited the fancy is not new ancienter then a modern Poet and I hope may now be better applied that Kings and Princes do in this resemble the Deity being like a Circle whose centre is every where and whose circumference is no where God and the King can do no harm the reason is that Diffusive influence that is from Both directing managing swaying and conveying all the good and all the happiness that is felt or enjoyed by the lower world or the inferiour sort of mankind all which is purely the product of Providence from the One and Government from the Other and if the Sun shining upon a Dunghil doth exhale vapours that are offensive it is not because there are spots in the Sun in Heaven but there is corruption in the Dunghil upon earth 2. The Omniscience of their Knowledge they do as it were know every thing Prov. xvi 10. A Divine sentence is in the lips of the King His Mouth erreth not in judgement Who could have thought that the way to find out the bowels of a Mother was to make the Child a sacrifice till King Solomon as the first effort of his Princely Spirit tried the experiment but says the Text 1 Kin. iii. 28. The wisdom of God was in the King to do judgement And this kind of Omniscience is a gift bestowed upon Judges and other Ministers of Justice when they execute the laws of God and the King upon Capital offenders the indictment against whom is that they have not the fear of God before their eyes our Law taking special notice of the malice of the heart and proving that by some Overt-act whilst many times the Judge upon the Bench to the admiration of the standers by through a little very little glimpse of a most improbable circumstance doth unravel a whole mystery of iniquity so that on a sudden the Prisoner stands self-condemned at the Bar he might spare both Judge and Jury the trouble of bringing in and pronouncing their Verdict since the sentence of Death is to be read in his countenance and his face gathers blackness what can all this be but an immediate assistance a special illumination from God himself in the moment of judgement Psal lxxxii 1. God standeth in the Congregation of the Mighty he judgeth among the Gods v. 6. I have said ye are Gods Grotius upon these and the like expressions in Scripture tells us that whereever the name of God is given unto men significat judiciariam potestatem jus vitae necis it implies a judiciary power and that no less then of life and death Our blessed Saviours Comment upon the compellation which certainly is the best runs thus Saint John x. 35. he called them Gods D. Ham. unto whom the Word of God came it is observed by a learned Paraphrast of our own that the coming of the Word of the Lord signifies Gods appointing a Man to some particular Office and giving him power and ability for the performance of that Office to which he is appointed and so it is constantly used in the writings of the Prophets who do most of them begin their Prophecies with this