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
A77854	Vindiciæ legis: or, A vindication of the morall law and the covenants, from the errours of papists, Arminians, Socinians, and more especially, Antinomians. In XXIX. lectures, preached at Laurence-Jury, London. / By Anthony Burgess, preacher of Gods Word.	Burgess, Anthony, d. 1664.	1646 (1646)	Wing B5666; Thomason E357_3; ESTC R201144	253,466	294

absolutely in it selfe as if that were to be done away but the particular administration and dispensation of it that was no more to continue who 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 certaine 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 hornes 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 hornes This was so glorious that he was forced to put a vaile 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 deale of glory upon a man and he doth not know it Gregory applyeth this of Moses to Ministers that as Moses because the people could not endure the glorious light of his face put a vaile upon it that so the people might converse with him thus the Minister whose parts and scholarship is far above the people should put on a vaile by condescending to the people But the Apostle maketh another mysticall meaning wherein the hard things shall in time God willing be opened 10. The custody and preservation of the Law in the Ark. And 10. The preservation of the Law in the Arke makes much for the glory of it this shall be the last Observation that will tend to the excellency of the Law As this one was written by the immediate hand of God so was it onely commanded to be preserved in the Ark. Now here is a great dispute in matter of history for 1 Kin. 8. 9. it's expresly said that in the Ark there was nothing save the tables of stone but Hebr. 9. 4. there is joyned Aarons rod and the pot of Manna Those that for this respect would reject the Epistle to the Hebrewes as of no authority are too bold and insolent Some think we cannot reconcile them yet the Scripture is true onely our understandings are weak Some think that at first God commanded those two to be laid with the tables of the Covenant but when the Temple was built by Solomon then all were laid aside by themselves and therefore say they that the history of the Kings speaketh of it as a new thing Some as Piscator make in to be as much as coram before or hard by and so they say the pot and rod were by the Ark. But I shall close with that of Junius who observes that the relative is in the feminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so doth not relate to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arke the word immediately going before but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacle In which Tabernacle And this is frequent in the Scripture to doe so And this though it may be capable of some objection yet doth excellently reconcile the truth of the history with Paul Now how long these Tables of stone were kept and what became of them at last we have no certainty This proveth the great glory God did put upon the Law above any thing else which I intended in all these historicall observations Vse 1. Of Instruction How willing God was to put markes Seeing God hath put such marks of glory upon the Law let us take heed of disparaging it of glory and perpetuity upon the Law and therefore we are to take heed of disparaging it For how necessary is it to have this Law promulged if it were possible as terribly in our congregations as it was on Mount Sinai This would make the very Antinomians find the power of the Law and be afraid to reject it Certainly as the Physician doth not purge the bodies till he hath made them fluid and prepared so may not the Ministers of Christ apply grace and the promises thereof to men of Epicurean or Pharisaicall spirits till they be humbled by the discovery of sin which is made by the Law And I doubt it may fall out with an Antinomian who accounts sin nothing in the beleever because of justification as with one Dionysius a Stoick as I take it who held that paine was nothing but being once sick and tortured with the stone in the kidnies cried out that all which he had writ about Paine was false for now he found it was something So it may fall out that a man who hath writ and preached that God seeth no sinne in a beleever may sometime or other be so awed and troubled by God that he shall cry out All that he preached about this he now findes to be false Therefore let those that have disparaged or despised it see their sinne and give it its due dignity They report of Stesichorus that when in some words he had disparaged Helena's beauty he was struck blind but afterwards when he praised her again he obtain'd the use of seeing It may be because thou hast not set forth the due excellency of the Law God hath taken away thy eye-sight not to see the beauty of it but begin with David to set forth the excellent benefits of it and then thou mayest see more glory in it then ever LECTURE XVII EXOD. 20. 1. And God spake all these words saying c. WE have already considered those historicall Observations which are in the delivery of the Law and improved them to the dignity and excellency thereof I now come to the handling of those Questions which make much to the clearing of the truths about it that are now doubted of And first of all it may be demanded To what purpose is this discourse about the Law given by Moses Are we Jewes Doth that belong to us Hath not Christ abolished the Law Is not Moses with his Ministery now at an end It is therefore worth the inquiry Whether the ten Commandements as given by Moses doe belong to us Christians or no And in the answering of this Question I will lay down some Propositions by way of Preface and then bring arguments for the affirmative The doctrine of the Antinomians heterodoxe though the Law as given by Moses did not binde Christians First therefore Though it should be granted that the Morall Law as given by Moses doth not belong to us Christians yet the doctrine of the Antinomians would not hold for there are some learned and solid Divines as Zanchy and Rivet and many Papists as Suarez and Medina which hold the Law as delivered by Moses not to belong to us and yet are expresly against Antinomists for they say that howsoever the Law doth not binde under that notion as Mosaicall yet it binds because it is confirmed by Christ so that although the first obligation ceaseth and we have nothing to doe with Moses now yet the second

the Law it cometh from the spirit of Christ The second excellency is in regard of continuance and duration The 2. Because of its duration it being to abide alwaies but the ministery of Moses to be abolished 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 3. Because the glory that cometh by the Gospel is spirituall that which shone upon Moses but 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 farre 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 have 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 veile upon the Text as well as upon Moses his face But I shall plainly understand it thus Moses his face What signified by the shining of 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 farre otherwise Now saith the Apostle The Jewes were not able to fixe their eyes upon this glory that is the carnall Israelites did not behold Christ in the ministery of Moses because a veile is upon their hearts The Apostle makes the veile upon Moses to be a type of the blindnesse and hardnesse of heart in the Israelite so that as the veile upon Moses covered the glory of his face so the veile of blindnesse and stupidity upon the heart of the Jewes 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 veile upon the Israelites heart hindered the sight of it Now saith Paul when it shall turne as we translate or rather when they shall turn for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is observed to be used alwaies 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 veile shall be taken away or rather as Camero well observeth in the present tense It is taken away for you cannot conceive that the Jewes shall be first turned unto God and the veile 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 Jewes 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 2. Christ is the end of perfection to the Law the end of the Law being to justifie and to bring to eternall life this could not be attained by our owne 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 lawes be to make good and honest men much rather is the end of the Morall Law appointed by God himselfe But the Law is so far from making us good as that it worketh in us all evill which effect of the Law in himselfe 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 holinesse and life becometh to cause sinne and death Christ therefore that the Law may have its end he taketh our nature upon him that the righteousnesse of the Law might be fulfilled in us 3. Christ is the end of perfection of the Law in that the meere 3. Christ is the end of perfection of the Law in vouchsafing as his Spirit that we may obey it knowledge of the Law with the externall obedience onely to it was not available 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 righteousnesse or holinesse of works but it is imperfect and so not inabling 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 nor 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