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	dishonour_n	sow_v	2,464	5	10.8601	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08047	Of the eternall felicity of the saints fiue bookes. Writen in Latin by the most illustrious Cardinall Bellarmine, of the Society of Iesus. And translated into English by A.B. Permissu superiorum.; De æterna felicitate sanctorum. English	Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621.; Everard, Thomas, 1560-1633.; Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. De gemitu columbae English. Selections. aut	1638 (1638)	STC 1841; ESTC S113735	165,177	472

the Authour of sweetnes was thither come But if the glorifyed Body of our Redeemer did breath an odour of such sweetnes then it is altogether credible that all the Bodies of the Saints shall send forth in Heauen a wonderfull sweetnes For it is fitting that the members should be conformable to the Head not only in splendour but also in suauity of Odour Those men therefore who are delighted with Odours let them thinke with what sweetnes they are to be replenished when they shall draw into their glorified sent the diuerse and most sweet odours of so many thousands of Celestiall flowers on euery syde breathing forth in that diuine garden Of the Ioy of the senses of Tasting and Touching CHAP. VIII COncerning the Sense of Tast Deuines do write that the Blessed shall not vse any mortall meates Notwithanding they shall haue some delight in that sense that it may not seeme to be superfluous But concerning the Sense of touching or Feeling all do agree that the Vse thereof shall not be wanting in Heauen Since the Bodies of the Blessed as being true bodies with life may doubtlesly be touche Our Lord thus speaking Touch and see for a spirit hath not flesh and bones as you see me to haue Luc. 24. Yet all impure touching shal be most remote from their bodies for they shall haue no desire of Generation And therefore our Lord speaketh thus Math. 22. In the Resurrection neither shall they marry nor be marryed But are as the Angels of God in Heauen But we will not heere stay about these things which are daily disputed in the Schooles This one thing we affirme that the Sense of Touching shall receaue no small pleasure from the perpetu●ll and most excellent habitude or disposition of a Glorious Body through its qualities of which the Apostle thus speaketh 1. Cor. 15. The body is sowen in Corruption it riseth in Incorruption It is sowen in Dishonour it shall ryse in Glory It is sowen in Infirmity it shall rise in Power It is sowen a naturall Body it shall rise a spirituall Body Of these foure qualities or priuiledges of a glorified Body that of glory or splendour belongeth to the sense of Seeing as aboue we haue said the other three seeme properly to belong to the sense of Touching For euen as when the Body is oppressed with strokes diseases or wounds endangering the life the Sense of Touching is that which suffereth and grieueth so in like manner when the Body enioyeth perfect health is sound and of a strong constitution the Sense of Touching doth reioyce Therefore this sense shall haue great ioy in Heauen vvhen after the Resurrection it shal be clad with Immortality Impassibility and Health in the highest degree and this for all Eternity What charges would not men willingly be at especially Princes and others of great estates to be freed all their life time from the dolours of the Goute or of the Heade the stomack or the reynes What ioy shall it then be in Heauen from whence not only death but all diseases and griefs shal be altogeather exiled Furthermore those Qualities through the which a corruptible body doth rise incorruptible and a body that is infirme riseth impassible do belong to the ioy of the Sense of Touching In like sort the qualities of Agility or Subtility by which a Naturall Body shall rise spirituall seeme to belong to the same Sense of touching since that Body sha●l be called spirituall and shal be a glorious Body not in that it hath not truly flesh and bones but because it shal be so subiect to the spirit as that at the very beck and pleasure of the spirit or soule it shal be able without any difficulty toyle or wearines to be moued most swiftly to ascend and descend to goe and returne to penetrate and pierce all places and this in such sort as if it were not a Body but a spirit Therefore euen as the Sense of Touching grieueth and beareth it selfe not well when a heauy and weighty body is forced to ascend high or with great swiftnes speed to be remoued from place to place so also on the contrary it much reioyceth and exulteth when a Body without any toyle or wearines either ascendeth aboue or passeth most speedily from place to place Behould therefore from what seruitude of Corruption the Blessed shal be freed when as they sha●l no more stand in neede of Horses Coaches Gards of men Weapons nor any other thing but those Blessed Bodies euen by their ovvne forces shall passe and goe into what places themselues Will and they shall be euery where most safe and exempt from all danger yea in the middest and thickest troupes of armed men I would to God that such men who cannot tast or resent spirituall delights in that they haue an inuenomed and corrupted palate or Tast at least would entertayne with due consideration these most great and perpetuall Corporall Goods and Pleasures and that they would labour with all endeauour bent of Will for the purchasing therof For thus it might come to passe that by litle and litle they would aspire to higher Matters and so by these degrees they might at length through the assistance of God arriue to euerlasting Ioyes Of the Comparison of the Ioyes of the Earth with the Ioyes of Heauen CHAP. IX VVE haue vnfoulded and explicated according to our small ability what Ioyes are prepared in Heauen for those that loue God Now we will endeauour to demonstrate by certaine externall Argumēts how great and transcendent those Ioyes are Our first argument shal be taken from the comparison of the Ioyes which God often in this World giueth euen to his professed Enemies and to the Reprobate And certainly there is such a confluence of Ioyes consisting in Riches Honours Power and diuers pleasures which God imparteth to sinners to his Enemies either blaspheming against his dignity or not belieuing in him as that of most men they are judged to be Blessed and most happy according to the vvords of the Prophet Psal 143. They haue said it is a happy People which hath these things Which of the Louers of this world doth not enuy and grudge at Salomons Prosperity who reigned fourty yeares abounded with all affluence of riches and delights had seauen hundred wyues and three hundred Concubines Who neuerthelesse according to the iudgment of S. Austin was a Reprobate for thus this Father writeth in Psal 126. Euen Salomon himselfe was a louer of VVomen and was reprobated of God And in his booke de Ciuitate Dei c. 20. he sayth the same of Salomon which Salust did of Cataline This man had a good beginning but an euill ending S Gregory followeth S. Austins iudgment herein thus writing l. 2. moral cap. 2. Hence it is that Salomon though receauing VVisdome did not perseuere in Gods fauour c. Neither are the Kings or Emperours of the Turks the Persians those of China and Tartary vnlike to Salomon herein

beginning to the End What pleasure will the remembrance of so many Vicissitudes of things and of so great Variety bring which the Prouidence of God hath gouerned so wisely and brought to their due ends And perhaps this is that mayne current of that Riuer which so wonderfully exhilerateth the Citty of God Psal 45. For what other thing is the Order of ages passing away with such speede and neuer intermitting their course then the great swiftnes of the Riuer running without any cessation till it be wholy absorpt in the mayne Ocean And now truly whiles the Riuer is in running and the Times slipping away many do dispute of the Prouidence of God yea some euen of Gods seruants are much troubled with this impetuosity of the streame for seing that it is often hurtfull to good men but commodious and beneficiall to the Wicked whi●es it carieth away the good earth taken from the fields of the Vertuous vnto the fields of the Wicked thus they often suffer great Temptations and seeme to complayne of Gods Prouidence Heare of this point the Royall Prophet thus moaning Psal 72. My feete were almost moued my steps almost slipped because I had zeale vpon the wicked seing the peace of sinners And a little after Loe the sinners themselues and they that abound in the World haue obtayned riches And I said then I haue iustified my hart without cause and haue washed my hands among Innocents and haue bene scourged all the day Heare also Ieremy the Prophet thus expostulating cap. 12. Thou O Lord art iust if I dispute with thee but yet I will speake iust things to thee Why doth the way of the impious prosper And why is it well with all that transgresse and do wickedly Thou hast planted them they haue taken roote They prosper and bring forth fruite thou art nigh to their mouth and far from their reynes To conclude Heare the Prophet Habacuc c. 1. Why lookest thou vpon them that do vniust things and houldest thy peace when the impious deuoureth him that is more iust then himselfe Thou wilt make men as the fishes of the Sea and as the creeping Beast not hauing a Prince Thus these former Prophets But after the reuolution of tymes and after the forsaid Riuer hath disgorged it selfe into the sea when the Saints in Heauen shall cleerely see read the reasons of all those vicissitudes or alterations as written in the Booke of the diuine Prouidence then VVords will light short to expresse the ioye which the City of God shall receaue thereby There they shall read why God suffered the first Angell and the first man to sinne and why the Mercy of God did restore the man but would not restore the Angell There they shall see why God did make choyce of the sonnes of Abraham for his peculiar people whome notwithstanding he did foresee to be after of a most stubborne necke and what good through their obstinacy he was after to prepare for the Gentills And that I may pretermit the Vniuersall Prouidence of God there they shall see why he did permit many iust Men or rather almost a●l to suffer pressures and ●fflictions in this World and to become balls to their Enemies that therby he might after crowne them most gloriously And from this remembrāce the Saints shall with great ioy euen blesse all those Crosses which they suffered in the VVord when they shall see them changed into euerlasting Crownes and shall say with the Prophet Psal 93. According to the multude of my sorrowes in my hart thy Consolations haue made my soule ioyfull Of the Ioy of the Eyes CHAP. V. LEt vs now take into our consideration the ioyes of a glorified Body And first the Ioy of the sense of seeing presenteth it selfe which sense among the senses of the Body is most noble and in its office and vse dilateth it selfe most largly This sense in the Celestiall Country shall first reioyce at the splendour of its owne proper Body changed by Christ and configured or made like to the Body of his Glory as the Apostle speaketh Phil. 3. Neither shall its brightnes be lesse then the splendour of the sunne For the same Apostle Act. 26. affirmeth that Christ according to whose brightne● we are to be cōformed was seene of him to exceed the brightnes of the sunne And our Lord himselfe thus speaketh in the Ghospell Then the iust shall shyne as the sunne in the kingdome of their Father Matth. 13. How pleasing and gratefull a spectacle will it be when the Eyes of the Blessed shall behould their hands their feete and all their mēbers so to send forth beames of light as that they shall not neede any more the light of the sunne or of the moone much lesse the light of a Candle to dispense all darknes And they shall see not only their owne body to shyne like to the sunne but also the bodies of all Saints and especially of Christ himselfe and of his Blessed Mother How much doth one Sunne at its rising reioyce the whole Earth What then will it be to behould innumerable sunnes togeather not resplendent only in light but also most fayre for their variety and proportion of members Neither in that place shall the Eyes shut themselues for feare least they be oppressed and hurt with ouer much brightnes for those Eyes shall be Blessed and in this respect impassible and immortall For he who shall so comfort the Eyes of the mind with the light of Glory as that they behoulding God face to face shall not be oppressed by his Glory he shall also comfort the Eyes of the body with the guift or priuiledge of Impassibility so as without any danger they shal be able to looke vpon not one only sunne but innumerable sunnes This further shal be adioyned to increase the glory of the Eyes as S. Austin teacheth l. 22. de Ciu. c. 20. to wit that the most Blessed Martyrs shall beare most fayre and beautifull prints or signes of Vertue euen in those particular partes of the Body wherein they suffered their torments What solace to the eye then shall it be to behould S. Stephen shyning with as many precious stones as he suffered dints of stones in his Body In like sort what pleasure wil it be to see S. Io. Baptist S. Iames the elder S. Paul almost infinite others whose heads were cut of for professing Christ to shyne vvith a most rich chayne more precious then any gould What to see S. Bartholomew whose skinne was fleaed off so illustrious in body as that it may seeme to exceed all Purple though neuer so precious What shall it be to omit all others to behould S. Peter S. Andrew and many others who suffered death vpon the Crosse to represent or beare most shining stars as it were in their hands and feete with incred●ble Beauty Concerning Christ the king of Martyrs who for his glory and our comfort will haue the signes or marks of the nayles and the Lance

Christian Soule to be espoused vnto Christ euen as he is God perhaps he could find nothing more honorable more profitable more sweet neither in this world nor in the next It is a great Glory pleasure to serue the King of Kings It is a greater to be numbred among his friends and to be ranged as I may say in the role of his Domesticks It is the greatest to be stiled the Sonne of God and Brother of Christ But to haue the Honour to be called the Spouse of God the Consort or partaker of his throne the Consort of his Chamber of his Crowne of all his Titles seemeth to be more then the greatest Good if it be lawfull so to speake For this is that which our Lord speaketh in Esay of spirituall Eunuchs I will giue vnto them in my house a Name better then Sonnes and daughters That is I will giue to them the Name of a Spouse or Wyfe Isa 56. Who can conceaue how sublime how honorable and how pleasant it is not only to see God but to conuerse and liue with him What is it then to be made one spirit with God that is to be transformed and changed into the Supreme Good The Words of the Apostle are these 1. Cor. 6. He that adhereth to a Harlot is made one Body for they shall be two in one flesh But he that adhereth to our Lord is one spirit And againe But we all ●ehoulding the glory of our Lord with face reuealed are transformed into the same Image from Glory vnto Glory as our Lords spirit What p●easu●e shall it be when we being vnited to God and receauing our beames from the splendour of his Countenance shal be transformed into the splendour of God that so we may be made most like to God S. Iohn sayth We shall belike vnto him because we shall see him as he is 1. Ioan. 3. We shall not be only like to him as we are Images created to his similitude but like in glory in beatitude in felicity The Apostle S. Paul in that great Extasy which he suff●red when being rapt vp into Paradise did heare those secret words which were not lawfull to speake to Man was not as then Blessed and yet he was so absorpt in God as that be obserued not whether he was in Body or out of Body How g●eat then shall that most happy Vnion of a Soule with God be how shall that Soule which shal be one spirit with God be euen drowned as it were in sea●s of such inexplicable sweetenesse Tru●y this ioy shall be such as that according to S. Bernards words Epist. 14. in comparison thereof All other pleasure is griefe all sweetnes dolour euery pleasant thing bitter all Beauty foule and finally all that may any way delight troublesome and molestious But since this imbracement of the most beautifull Bridegrome with a bless●d soule is ineffable let vs seeke out of the propounded Parable w●at is necessari●y requi●ed of vs that we may be admitted ●ully to this most happy Mariage This we know from the qual●ties of the wise Virgins seing these alone the folish being excluded did enter into the Nuptialls of the Heauenly Bridegrome There are fiue Conditions or Quali●ies which are exacted hereunto The first that the sou●e be a Virgin Next that she be Wyse Then that she haue light in her Lampe and Oyle in her Vessell Lastly that she be watchfull diligently attending and obseruing the comming of the Bridegrome Concerning the first Condition The spouses of Christ ought all to be Virgins but this not necessarily through Virginity of the flesh but through Virginity of fayth and manners as S. Austin in serm de verb. Dom. 13. truly expoundeth according to that of the Apostle I haue despoused you vnto one Man to present you a chast Virgin vnto Christ. Where by the chast Virgin he vnderstood the whole Church of the Corinthians in which it is euident that all were not Virgins according to the flesh since the same Apostle in his first Epistle to the Corinthians admonisheth the faythfull matried Persons of their Duty Therefore those men and Women are Virgins in this Parable who are not corrupted touching manners and Fayth and flying from all Euill do not contaminate their soules therewith But because it sufficeth not to the perfection of Iustice to decline from euill but it is necessary also to do Good according to the Propheticall King Psal 36. Decline from Euill and do good therefore the second Condition is added to wit that the Virgin be wyse not foolish Neither let her thinke it to be inough if she hurt no man do not kill do not steale do not beare false witnes but she is to vnderstand that she ought to proportion and ordaine means to her End And because Eternall life is the End and the merit of good Works are the Meanes therefore there is annexed a third Condition that is that the Virgin haue light in her Lampe or a sbining Lamp which are good VVorks as S. Austin teacheth in the place aboue noted Which very point our Lord himselfe taught when he said Let your light so shyne before men that they may see your good works and glorify your Father which is in Heauen Now for that good Works do flow from Charity as from their sourse neither can they be preserued except they haue their cherishment from the same Charity euen as a light is infallibly extinguished in a Lampe if it be not nourished and fedd with Oyle Therefore a fourth Condition is required which is that the VVise Virgin euer haue Oyle in her Vessell By Oyle Charity is signified as S. Austin in the place aboue alledged doth teach For as Oyle doth swim as it were aboue all Humors so Charity is supereminent to all vertues the Apostle saying Eminentiorem viam c. I show you a more eminent or more excellent way And a litle after Nun autem manent fides spes Cha●itas c. Now there remaine Fayth Hope Charity These three but the greater of these is Charity Therefore if a man doth either prefer or eq●a l any thing in his Hart with Charity she instantly departeth for she will haue either the precedency and fi●st place in our Harts or els she goeth away Oyle is a Humour most subtill aëry and fiery which ascendeth aboue all o●her Humours And so great is the force of the oyle of Charity in ascending vpward as if it were part into a soule o a Publican or Common strumpet it would instantly draw it vp making it of sinfull to become Holy and of Carnall spirituall Yea I dare be bould to say that if this Oyle of Cha●ity could be distilled into the soules of damned men or into the very Deuils we should presently behould all the damned either Men or Deuils to ascend vpward As on the Contrary if this Oyle should forsake the Holy A●g●lls and the soules of the Apostles Martyrs Vi●gins they thereupon would become lumpish and Heauy wou●d