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
A89619	Divinity-knots vnloosed or a cleare discovery of truth; by resolving many doubts, according to scripture, orthodox divines, and sound reason, so as weake capacities may receive satisfaction therein. To which purpose, a number of points are explained by familiar simile's. A treatise intended specially for the instruction of young Christians in Rothstorne parish in Cheshire: but published for a further extent of the benefit thereof, to the Israel of God. By Adam Martindale, one of the meanest labourers in the Lords harvest.	Martindale, Adam, 1623-1686.	1649 (1649)	Wing M856; Thomason E1352_2; ESTC R209407	38,259	96

my private opinion but the sense of the place may appeare by two reasons 1. We are told Vers 7. that this ministration of death was engraven on stones but onely the ten Commandements were so engraven h Exo. 34.1.28 therefore he onely meaneth them 2. The Apostle here speaks of a ministration about which Moses was imployed when his face shone i 2 Cor. 3.7.13 But this glory was vouchsafed him when he received the ten Commandements alone k Exo. 34.28 29 30. therefore them onely he meaneth and to speak the truth the Contents of the two Tables being received alone as Moses brought them down in his hands not as in subordination to Christ the Mediator but as a servant of God the Creator proclaiming his exact and rigid Law must needs be a Covenant of workes though the same being received in subordination to Christ which was truly though more dimly held forth in these Ceremoniall observances hinders not but that Israel lived under a Covenant of grace 26. Doubt When the Apostle blameth the Galatians for revolting from the Gospell to the Law what Law meaneth he the morall or Ceremoniall Resol With submission to better judgements I beleeve he meanes the whole Covenant on Sinai containing both the Morall and Ceremoniall Law which was a Covenant of grace when Morall duties were pressed in subordination and obedience to Christ the King of the Church and Ceremoniall as typifying him to come But when their imperfect obedience of the morall Law l Gal. 3.10 11 12 18. 4.21 and rotten Ceremonies long before abolished m Gal. 4.9.10 5.6 were cryed up and rested in for justification and life eternall they became an unsupportable yok of bondage n Gal. 5.1 3 Acts 15.10 binding men under a Covenant of works o Gal. 5.3 and making the death of Christ as to them of none effect p Gal. 2.21 5.2 CHAP. VII Of Christ the Mediator 27. Doubt HOW could Christ be sent by his Father and yet be equall to him seeing the Scripture saith He is greater that sends then he which is sent Resol Christ as God is equall to his Father but as Mediator in which capacity he was sent an inferiour to him a Phil. 2 6 7. 28. Doubt If Christ payd a full price to his Father for the redemption of mankind how can the salvation of the Elect be attributed to the grace of God Resol Had it not been for the grace and mercy of God Christ had not been bestowed on us b Joh. 3.16 nor needed God to have given way that Christ should be surety for us though he had been moved to that end although when God had accepted him as surety and layd the whole debt upon him till he was fully satisfied he is bound in faithfulnesse and justice it selfe to forgive us our sins c 1 Joh. 1.9 A creditor needs not to take a Surety for a debt already due unlesse himselfe please and if he doe it is a curtesie to the Debtor for if he will he may lay him by it till he pay or rot yet if he doe accept of a Surety and lay the debt upon him and be accordingly payd and satisfied he cannot require it again but is bound in justice Law and conscience to acquit the principall In like manner God without wrong to mankinde might have bound them over to eternall punishment in their owne persons without accepting any other to be bound for them but having accepted of Christ to enter bond with them and received the whole summe from him acknowledging the receit thereof under his owne hand and seale he cannot in righteousnesse charge it againe upon us 29. Doubt If Christ have fully satisfied his Fathers justice for the Elect so that all and onely they that are in Christ have their sins pardoned how can any man aske for givenesse of sins If they be in Christ it seems to be superfluous if not sinfull for whatsoever one that is out of Christ doth is sinfull Resol Whether men be in Christ or no they ought to pray for pardon of sin d Mat. 6.12 Luke 11.4 Acts 8.22 for although those which are in Christ be free from damnation yet not from correction for their failings c 2 Sam. 12 14 Psal 89.30 31 32 33 34. And therefore have cause to pray that God would neither hide his face from them nor afflict them for it And though a man be in the state of nature yet prayer being an Ordinance of God and a duty incumbent to every one f Psal 79.6 Jer. 10.25 in the use whereof God is pleased to let forth himselfe and vouchsafe a discovery of Christ g Acts 10.30 every one should beware of sleighting it for although the prayer of a wicked person be sinfull and therefore may be thought unprofitable so is their hearing of the Word without Faith h Heb. 4.3 and yet they must heare that they may have Faith i Rom. 10.14 c. Yes it s generally sayd whatsoever is not of Faith is sin k Rom. 14.23 and without Faith it is impossible to please God l Heb. 11.6 insomuch that the plowing of the wicked is iniquity m Pro. 23.4 And yet I doe not thinke any man holdeth that faithlesse men are to forbeare every thing and wicked men plowing No more must naturall men forbeare praying because they cannot pray as they ought but rather be more serious and frequent that God in his owne Ordinance may meet with them and work upon their hearts effectually 30. Doubt I can easily grant that we may pray for assurance of pardon but for the pardon it selfe we may not because every Elect person and reprobates are excluded from pardon hath all his sinnes past present and to come layd upon Christ And therefore though be be in the height of his sinnes he stands in no more need of pardon then a Saint in Heaven Hence it is that some Gospell-Preachers of these dayes expound forgive us our debts or sins to signifie no more but manifest to us that our fins are forgiven us And when David begs pardon of sinne it was either because he lived under an imperfect Covenant wherein remission was obtained successively as sacrifice was offered or else he was under a temptation as in another case when be charged GOD to have forgotten to be gracious n Psal 77.7 c. Resol Those which make this objection doe ordinarily distinguish in the pardon of sin betwixt Gods decree to forgive and the manifestation hereof but they leave out a third thing without which the enumeration is imperfect to wit the execution of this decree from want whereof all these mistakes arise For the actuall pardoning of sin consists neither in the decree nor manifestation of pardon but it is a thing distinct from them both following the one and leading the other in the order of nature and time For when a Malefactor is condemned and