Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	body_n	differ_v	star_n	2,507	5	9.4364	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64135	Treatises of 1. The liberty of prophesying, 2. Prayer ex tempore, 3. Episcopacie : together with a sermon preached at Oxon. on the anniversary of the 5 of November / by Ier. Taylor.	Taylor, Jeremy, 1613-1667.	1648 (1648)	Wing T403; ESTC R24600	539,220	854

Faith And there is an instance on the Catholike part For when the Arrians urge the saying of our Saviour No man knowes that day and houre viz. of Judgement no not the Sonne but the Father only to prove that the Sonne knowes not all things and therefore cannot be God in the proper sense S. Ambrose thinks he hath answered the Argument by saying those words no not the Sonne was thrust into the Text by the fraud of the Arrians So that here we have one objection which must first be cleared and made infallible before we can be ascertain'd in any such Question as to call them Hereticks that dissent 2. I consider that there are very many senses and designs of Numb 5. expounding Scripture and when the Grammaticall sense is found out we are many times never the neerer it is not that which was intended for there is in very many Scriptures a double sense a literall and a Spirituall for the Scripture is a Book writen within and without Apoc. 5. And both these senses are sub-divided For the literall sense is either naturall or figurative And the Spirituall is sometimes allegoricall sometimes anogogicall nay sometimes there are divers literall senses in the same sentence as S. Austin excellently proves in divers * Lib. 12. confess cap. 26. Lib. 11. de Civit Dei c. 19. Li. 3. de doctrinâ Christ. cap. 27. places and it appears in divers quotations in the New Testament where the Apostles and Divine Writers bring the same Testimony to divers purposes and particularly S. Paul's making that saying of the Psalme Thou art my Sonne this day have I begotten thee to be an Argument of Christs Resurrection and a designation or ordination to his Pontificate is an instance very famous in his 1. and 5. chapter to the Hebrewes But now there being such variety of senses in Scripture and but few places so mark'd out as not to be capable of divers senses if men will write Commentaries as Herode made Orations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be left whereby to judge of the certain dogmaticall resolute sense of such places which have been the matter of Question For put case a Question were commenc'd concerning the degrees of glory in heaven as there is in the Schooles a noted one To shew an inequality of reward Christs Parable is brought of the reward of ten Cities and of five according to the divers improvement of the Talents this sense is mysticall and yet very probable and understood by men for ought I know to this very sense And the result of the Argument is made good by S. Paul as one starre differeth from another in glory so shall it be in the resurrection of the dead Now suppose another should take the same liberty of Expounding another Parable to a mysticall sense and Interpretation as all Parables must be expounded then the Parable of the Labourers in the Vineyard and though differing in labour yet having an equall reward to any mans understanding may seem very strongly to prove the contrary and as if it were of purpose and that it were primum intentum of the Parable the Lord of the Vineyard determin'd the point resolutely upon the mutiny and repining of them that had born the burthen and heat of the day I will give unto this last even as to thee which to my sense seems to determine the Question of degrees They that work but little and they that work long shall not be distinguished in the reward though accidentally they were in the work And if this opinion could but answer S. Pauls words it stands as faire and perhaps fairer then the other Now if we look well upon the words of S. Paul we shall finde he speaks nothing at all of diversity of degrees of glory in beatified bodies but the differences of glory in bodies heavenly and earthly There are sayes he bodies earthly and there are heavenly bodies And one is the glory of the earthly another the glory of the heavenly one glory of the Sun another of the Moone c. So shall it be in the Resurrection for it is sowne in corruption it is raised in incorruption Plainly thus our bodies in the Resurrection shall differ as much from our bodies here in the state of corruption as one Starre does from another And now suppose a Sect should be commenc'd upon this Question upon lighter and vainer many have been either side must resolve to answer the others Arguments whether they can or no and to deny to each other a liberty of expounding the parable to such a sense and yet themselves must use it or want an Argument But men use to be unjust in their own cases And were it not better to leave each other to their liberty and seek to preserve their own charity For when the words are capable of a mysticall or a divers sense I know not why mens fancies or understandings should be more bound to be like one another then their faces And either in all such places of Scripture a liberty must be indulg'd to every honest and peaceable wise man or else all Argument from such places must be wholy declin'd Now although I instanc'd in a Question which by good fortune never came to open defiance yet there have been Sects fram'd upon lighter grounds more inconsiderable Questions which have been disputed on either side with Arguments lesse materiall and lesse pertinent S. Austin laught at the Donatists for bringing that saying of the Spouse in the Canticles to prove their Schism Indica mihi ubi pascas ubi cubes in meridie For from thence they concluded the residence of the Church was only in the South part of the world only in Africa It was but a weak way of Argument yet the Fathers were free enough to use such mediums to prove mysteries of great Hieron in Matth. 13. concernment but yet againe when they speak either against an Adversary or with consideration they deny that such mysticall senses can sufficiently confirm a Question of Faith But I shall instance in the great Question of Rebaptization of Hereticks which many Saints and Martyrs and Confessors and divers Councells and almost all Asia and Africa did once believe and practise Their grounds for the invalidity of the baptism by a Heretick were such mysticall words as these Oleum peccatoris non impinguet caput meum Ps. 140. And Qui baptizatur à mortuo quid proficit lavatio ejus Ecclus 34. And ab aquâ alienâ abstinete Prov. 5. And Deus peccatores non exaudit Joh. 9. And he that is not with me is against me Luk. 11. I am not sure the other part had Arguments so good For the great one of una fides unum baptisma did not conclude it to their understandings who were of the other opinion and men famous in their generations for it was no Argument that they who had been baptized by Johns baptism should not be

of a stranger nor will they follow him and therefore those sheapheards whom the Church hath followed in all ages are no strangers but Sheapheards or Pastors of Christs appointing or else Christ hath had no sheep for if he hath then Bishops are the sheapheards for them they have ever followed I end with that golden rule of Vincentius Lirinensis Magnopere Cap. 3. adv haereses curandum est ut id teneamus quod ubique quod semper quod ab omnibus creditum est Hoc est enim verè proprieque Catholicum For certainly the Catholick belief of the Church against Arius Eunomius Macedonius Apollinaris and the worst of hereticks the Cataphrygians was never more truly received of all and alwaies and every where then is the government of the Church by Bishops Annunciare ergo Christianis Catholicis praeter id quod Cap. 14. acceperunt nunquam licuit nunquam licet nunquam licebit It never was is nor ever shall be lawfull to teach Christian people any new thing then what they have received from a primitive fountain and is descended in the stream of Catholick uninterrupted succession * I onely adde that the Church hath insinuated it to be the duty of all good Catholike Christians to pray for Bishops and as the case now stands for Episcopacy it selfe for there was never any Church-Liturgy but said Letanyes for their KING and for their BISHOP 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A SERMON PREACHED IN SAINT MARIES Church in OXFORD Vpon the Anniversary of the GUNPOWDER-TREASON By IEREMY TAYLOR Fellow of Allsoules Colledge in OXFORD Nolite tangere Christos meos OXFORD Printed by LEONARD LICHFIELD Printer to the Vniversity M. DC XXXVIII TO THE MOST REVEREND FATHER IN GOD WILLIAM by Divine providence LORD ARCH-BISHOP OF CANTERBURY His Grace Primate of all England and Metropolitane CHANCELLOUR of the University of OXFORD and one of his MAIESTIES most Honourable Privy Councell My most Honourable good LORD May it please your GRACE IT was obedience to my Superiour that ingaged me upon this last Anniversary commemoration of the great Goodnesse of God Almighty to our King and Country in the discouery of the most damnable Powder-Treason It was a blessing which no tongue could expresse much lesse mine which had scarce learn'd to speake at least was most unfit to speake in the Schooles of the Prophets Delicata autem est illao bedientia quae causas quaerit It had beene no good argument of my obedience to have disputed the inconvenience of my person and the unaptnesse of my parts for such an imployment I knew God out of the mouth of Infants could acquire his praise and if my heart were actually as Uotive as my tongue should have beene it might bee one of Gods Magnalia to perfect his owne praise out of the weaknesse and imperfection of the Organ So as I was able I endeavour'd to performe it having my obedience ever ready for my excuse to men and my willingnesse to performe my duty for the assoylment of my selfe before God part of which I hope was accepted and I have no reason to thinke that the other was not pardoned When I first thought of the Barbarisme of this Treason I wondred not so much at the thing it selfe as by what meanes it was possible for the Divell to gaine so strong a party in mens resolutions as to move them to undertake a businesse so abhorring from Christianity so evidently full of extreame danger to their lives and so certainly to incurre the highest wrath of God Almighty My thoughts were thus rude at first but after a strict inquisition I fond it was apprehended as a businesse perhaps full of danger to their bodies but advantagious to their soules consonant to the obligation of all Christians and meritorious of an exceeding weight of Glory for now it was come to passe which our dear Master foretold men should kill us and thinke they did God good service in it I could not thinke this to be a part of any mans religion nor doe I yet believe it For it is so apparently destructive of our deare Master his Royall lawes of Charity Obedience that I must not be so uncharitable as to thinke they speake their owne minde truly when they professe their beliefe of the lawfullnesse and necessity in some cases of rebelling against their lawfull Prince and using all meanes to throw him from his kingdome though it be by taking of his life But it is but iust that they who breake the bonds of duty to their Prince should likewise forfeit the lawes of charity to themselves and if they say not true yet to bee more uncharitable to their owne persons then I durst be though I had their own warrant Briefly Most R. Father I found amongst them of the Roman party such prevailing opinions as could not consist with loyalty to their Prince in case hee were not the Popes subiect and these so generally believed and somewhere obtruded under perill of their soules that I could not but point at these dangerous rocks at which I doubt not but the loyalty of many hath suffered shipwrack and of thousands more might if a higher Starre had not guided them better then their owne Pilots I could not therefore but thinke it very likely that this Treason might spring from the same Fountaine and I had concluded so in my first meditations but that I was willing to consider whether or no it might not bee that these men were rather exasperated then perswaded and whether it were not that the severity of our lawes against them might rather provoke their intemperate zeal then religion thus move their setled conscience It was a materiall consideration because they ever did and still doe fill the world with outcries against our lawes for making a rape upon their consciences have printed Catalogues of their English Martyrs drawn Schemes of most strange tortures imposed on their Priests such as were unimaginable by Nero or Dioclesian or any of the worst and cruellest enemies of Christianity endeavouring thus to make us partly guilty of our owne ruine and so washing their hands in token of their owne innocency even then when they were dipping them in the blood Royall and would have emptyed the best veynes in the whole Kingdome to fill their Lavatory But I found all these to be but Calumnies strong accusations upon weake presumptions and that the cause did rest where I had begun I meane upon the pretence of the Catholique cause and that the imagin'd iniquity of the Lawes of England could not be made a vaile to cover the deformity of their intentions for our Lawes were just Honourable and Religious Concerning these and some other appendices to the businesse of the day I expressed some part of my thoughts which because happily they were but a just truth and this truth not unseasonable for these last times in which as S. Paul prophecyed men would be fierce Traytors heady and high minded creeping into houses leading