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
A17049	The mysterie of the Lords Supper Cleerely manifested in five sermons; two of preparation, and three of the Sacrament it selfe. By a reverend and faithfull preacher of Gods word.; Sermons upon the sacrament of the Lords Supper. English.	Bruce, Robert, 1554-1631.; Mitchell, S., fl. 1614.	1614 (1614)	STC 3922; ESTC S119531	126,266	304

admit also the other Therefore if they looke vvell about them they shall finde the beame to bee in their ovvne eye for they peruert both the lawe of GOD and the law of Nature by a nevv inuented physick of their owne For whatsoeuer he be that attributes to one and the selfe same body naturall and vnnaturall properties vvhich directlie fight against themselues I say that man peruerts both true Theology and Physick But they to one and the selfe same body of Christ Iesus attribute naturall vnnaturall properties therefore it is they that peruert both the vse of true Theologie and the order set downe and established in Nature Would you knowe the reason of my Proposition I say it behoueth as well in Theology as in Physick of necessity one of the contrary enunciations to be false But once to make an end vvith them I will aunswere their last refuge Thus they reason A glorified body is not subiect to physicall rules but Christ his body is glorified therfore it is not subiect to physicall rules First of all before wee answer directly wee must consider wherein standeth the glorification of a body and then the answer will be easie The Apostle Paul 1. Cor. 15.42 speaketh after this manner So also saith hee is the resurrection of the dead The body is sowen in corruption and is raised in incorruption It is sowen in dishonour and is raised in glorie It is sowen in weaknesse and is raised in power And a litle after This corruption must put on incorruption and this mortalitie must put on immortalitie By this cleare Antithesis Paul plainly describeth the glorification of a bodie for he opposeth these two the vnglorified and the glorified bodie And to the vnglorified bodie hee ascribeth corruption ignominie infirmitie carnalitie and mortalitie To the glorified bodie hee attributes incorruption glorie power spiritualitie and immortalitie Of this opposition we may gather easily what the resurrection and glorification brings to the bodie In a word by them wee see That the bodie is onely spoyled of corruption shame infirmitie naturalitie and mortalitie And it becomes onely spoyled of all the infirmities of our nature that it may be clothed with a more glorious apparell as with incorruption power glorie spiritualitie and immortalitie Wee see then That this glorification imports a chaunge indeed but I beleeue no man will bee so mad as to thinke this change to bee made in the substance for if that were so the old substance behoued to decay and a new should arise but wee heere no such thing in this discription and as little is the change made in the quātitie for wee find no word eyther of augmentation or diminution of any substāce which behoued to be if it were in the quantie The most that we can perceiue This mutation consistes in the qualities by the which the bodie casteth off the old coate of infirmitie and cloatheth it selfe with the coate of glorie for Christ after hee did arise hee both went and came was seene and touched Of the things before deduced it cleerely followeth That in respect the glorie of the bodie of Christ hath wrought nothing in his nature and substance and consequently in his naturall dimensions neyther yet in any other essentiall propertie That therefore the glorification of his bodie freeth it not frō the rules of Physick For so long as that nature of a true bodie remaines there are no supernaturall gifts whereby it may be glorified were they neuer so high so farre as they may be gathered out of the scriptures that may hurt eyther the nature or the naturall propertie of it For there is no gift nor qualitie that may hurt nature but that gift that is against nature But the supernaturall gift is neyther vnnaturall neyther yet against nature Therefore it cannot hurt nor impaire nature And my reason is this Those gifts that decore and beautifie nature they cannot hurt nor impaire nature But all supernaturall gifts beautifie and decore nature Therefore they cannot take away neyther nature nor yet the naturall property They leaue vs not so but out of this doctrine of Paule concerning the glorification of the bodie they drawe an obiection to presse vs withall Paul grants that a glorified bodie is a spirituall bodie but a spirituall bodie is an inuisible bodie Therefore a glorified bodie is inuisible and by consequence the bodie of Christ is inuisible Though the argument be not formall yet to be short I denie their assumption for if there were no more but that word bodie that word might be an argument that the spiritual bodie is not inuisible But yet to open the matter more cleerely according to the meaning of Saint Paul in that place Saint Paul in a word as it were in the 44. vers of that Chap. sheweth the change that shall be in the qualities of the bodie by the resurrection For he saith that our naturall bodies shall become spirituall bodies and then in the next verse immediately following hee expoundeth these two qualities for in the 45. verse That is called a naturall bodie sayeth hee which is maintained and quickned by a liuing soule onely such as Adams was And againe that is said to be a spirituall bodie which together besides the soule is quickned with a farre more excellent vertue to wit with the spirit of God which descendeth from Christ the second Adam vnto vs Then according vnto this ground I answere with Augustine ad Constantium As the naturall bodie is not a soule but a bodie Euen so the spirituall bodie is not said to bee a soule but a bodie And by consequent it is not inuisible For the further explaining of this head I will giue them onely one knot to loose and so ende this point Then I reason Yf therefore Christs bodie is naturally and really in the Lords Supper because that it is glorified It followeth consequently That when it was not glorified it could not bee really present But it was not glorified when this supper was first instituted Therfore it was not really present in the bread at Christs first Supper Yf his bodie was not really present in the bread at the first supper it cannot be naturally present now For whatsoeuer they vse now in the administration of their Supper or of their Masse call it as you will according to their owne confession they vse it according to the ordinance forme and maner that Christ Iesus himselfe vsed in his first Supper For they say plainely in their disputation at Poyssie and in all the rest of their works That Chr. Iesus first of all obserued that forme which they vse in their Masse left it to his Apostles and to their successours that they should doe the like And so by their owne words they haue intangled themselues and crucified their Masse what can they answere to this They will not stand dumbe I am sure for maintenance of their religion they must say some thing Thus they say That though the body of