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	glorious_a	resurrection_n	2,384	5	9.2419	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22193	The description of heaven. Or, A diuine and comfortable discourse of the nature of the eternall heaven the habitation of God, and all the Elect. Composed in Latine, by Cunradus Aslachus. And conuerted into English, by Raph Iennings.	Aslakssøn, Cort, 1564-1624.; Jennings, Ralph.	1623 (1623)	STC 860; ESTC S113648	21,359	92

Builder and then ●ee framed the earth and set it ●●der heauen which man and all kinds of beasts should inhabite And Danaus on the Phisiques Tract 4. cap. 12. The highest heauen was made on the first day but it consisteth not on the two Elements but of a certaine third more simple Essence And here for our breuitie sake in an apparent cause cease I to induce any more testimonies at all to prooue it Fourthly we are now to consider whether this heauen be of a Corporeall or Incorporeall substance and nature locall or voyd of place totally Wee affirme it to be corporeall since a corporeall nature cannot subsist but in a corporeall subiect and a proportion must needes exist betwixt the place and the thing placed Zanch. Lib. 1. cap. 4. Of the workes of God The humane nature of Christ and of ●●ery person elect which must abide in this heauen is of a corporall nature it is necessary therefore the heauen so to bee ●lso for a body is contained in 〈◊〉 body Therefore Actes 3. the ●eauen is sayd to containe in it ●●e body of Christ but sayest ●hou those bodies are glorious ●●d spirituall as the Apostle ad●onisheth vs when he saith It is ●●en a liuing Body but shall rise ●gaine a spirituall 1. Corint 15.44 and therfore they haue no need of any corporall place I an●were Glorious bodies cease ●ot to be Physical and Natural ●●t they cease to be mortall and ●orruptible that is they retaine ●nd keepe their naturall and es●●●tiall properties and there●ore Iob saith Chap. 19.20 The ●●ne that I am and no other ●●●ll I bee seene and the same eyes shall bee beheld also after that wormes haue eaten that body of mine when I arise againe then I shall see God in my flesh But our bodies doe leaue off accidentall matters as frailties and sundry passions glory therefore is not a destroyer but a perfecter of Nature not annihilating but exalting it But whereas the Apostle saith That the Body shall arise spirituall that must not be vnderstood of the substance but of the qualities namely of the spirituall estate and condition of man after the Resurrection which is plaine out of the very Text where he saith 1 Cor. 15.42 43 44. Our Body is somed in corruption but is raysed in glory and incorruptible it is sowed base but raised glorious it is sowed weake but it is raysed strong it is ●s owed mortall 〈◊〉 it is raysed spirituall The ●●he body shall arise yet en●owed with certaine contrary qualities for that which before ●●s mortall shall bee made im●ortall what was foule and dis●●nourable shall bee made glo●ious and bright what was ●eake shall bee inuested with ●●rueilous valour and egregi●●●s prowesse that that was be●●ee subiect vnto diuers functi●ns and passions as Nourish●ent Generation Sleepe Wea●somnesse Diseases Griefes ●●c shall hereafter haue full im●unitie from all these Paul therefore opposeth not two na●●res or bodies different the Corporall and the Spiritual but the various qualities of one and the same bodies amongst them●elues Therefore since that the glorious bodies differ not from the naturall so farre as their substance that is their essentiall qualities ortiue to wit the manner and the forme but in respect of some peculiar qualities they bee not meerely spirits but spirituall bodies which cannot subsist or stand with a bodily place And moreouer the iudgment of all ancient and modern Writers concurre with this opinion concerning the highest heauen as Damascen li. 2. saith That this heauen containeth all heauenly natures God only excepted whereupon it must necessarily bee a finite and corporeall substance And Zanchius in his Lib. 1. Chap. 4. de Oper. Dei saith I call not that heauen of the blessed a substance totally incorporeall since that I perceiue it not to bee a spirituall thing as are the soules and spirits of Angels for our bodies shall abide in it but then ought there to be some proportion and conueniency betwixt the place and the thing placed which ve●●ly cannot bee betwixt a body placed and a place meerely incorporeall nor doe I simply call it a corporall substance for difference sake c. I conceaue then this Heauen to bee such a body that it may be called spirituall And so Danaeus That highest heauen which was crea●ed on the first day is a most excellent work of God as no man will deny and by and by Although it was created with the ●●rth yet it had matter seperate from it by Gods wonderfull power and that not on the fifth as Aristotle saith but the thrid euely differing in nature from the water and the earth not being subiect to those mutations These things vnderstood and graunted one may easily conceaue whether the heauen merit to be called locall or illocall for if it bee corporall why is it not also nominated locall It is therefore called The place of the blessed the Bosome of Abraham and the Citie of supernall Ierusalem and if Hell be a place as it is said Luke 16.28 why also is not the place of the blessed locall But thou wilt say Aristotle acknowledged no place beyond the Starry heauen nor yet any body Well bee it so but on the contrary Christ affirmes there to bee both place and bodies when he saith I shall goe and get you a place and when I haue prouided it I will come againe and take you to mee that where I am there may yee be also Iohn 14.2 Now leaue I it to your choice to giue credit to Christ who is the truth comming forth of this supreame Heauen or rather to an Aristotelean Ethicke prophane and ignorant of these mysteries Fiftly but now where and in what place this Heauen is it is further to be considered of vs Wee doe affirme as the Scriptures euery where affirme also 〈◊〉 to be exalted aboue both the other heauens fore mentioned for in that very place is the heauen of the blessed Saints where the feat and habitation of God 〈◊〉 and where the blessed Angels haue residence with him euen there the very Elect together with the blessed Angels ioyntly enioy eternall life For Christ him selfe questionlesse nomina●●d Paradise a place of the blessed when he saith This day shalt thou be with mee in Paradise that is as Saint Paul interprets it in the third heauen yea Christ affirmes Hee hath in his Fathers house many mansions prepared for his holy ones Then certainly the Seat of God and of the blessed societie of Angels and men is in the highest aboue both the other heauens for The heauen of heauens is the Lords the earth hee assigned to the sonnes of men as the Psalmist saith this terme heauen of heauens in the Hebrew phrase signifieth the most Sublime and Supreame Center in like manner as these termes God of Gods Lord of Lords and King of Kings are accepted for the highest most eminent God Lord and King This note is also the holy Angels Halelluiah Glory to God in the highest and

onely a mitigation and deliuerance of those euils wherewith wee are here infested but wee shall bee infinitely replenished with abundant treasures of good things because the Sonne adorned with the three exquisite Properties perfect Complacencie absolute Wisedome imperious Dignitie shall excellently shine And what would shee haue beside that that perfect complacency shall spring from two Fountaines whereof the one floweth from God the other from the celestiall Congregation From God all solid delight as from the foundation and primary fountaine doeth proceed and that chiefly from the most delectable vision of the diuine glory Vnto this not a few Saints haue eleuated themselues in this frayle and transitory Life Whereupon the Apostle sayeth Wee are the deare sonnes of God but it is not manifest what wee shall bee for wee know it will bee that when it is manifest wee shall bee like vnto him because we see him as hee is and who so hath this hope purgeth himselfe as hee is pure Moreouer from the full sence of the diuine loue Thus Dauid comforteth himselfe I shall see thy face in Righteousnesse when I awake I shall bee satisfied with thy Countenance Pleasure is at thy right hand for euer These Banquets are delicious which the heauenly ghests sitting in the Kingdome of heauen with Abraham Isaac and Iacob shall eternally enioy Oh Banquets to bee defired The impious men delight themselues in the multitude of their Golde in the multitude of their Siluer in the multitude of their possessions in the multitude of their various wealth in the drunkennesse of their sumptuous and luxurious Feasts All tend to delight but they knowe not where they may attayne to that which is stable and enough the one out of luxury another from Ambition and the confluence of Clyents this from his louer the other from the vaine ostentation of Learning False and short delights deceiue all those as Drunkennes recompenseth the content of one howre with the heauinesse of a long time but let those reioyce in temporall things which haue not knowen to affect eternal goods But what shall bee thy delights O thou louer of God Thy Gold shall bee peace thy Siluer peace thy Inheritance peace thy Life peace Thy God shall bee all in all to thee thou shalt cate him that thou mayest not hunger thou shalt drinke him that thou mayest not thirst thou shalt bee illuminated by him that thou mayest not wax blinde thou shalt bee supported by him that thou mayest not faynt hee totall absolute shall possesse thee totally absolute thou shalt suffer no perplexities there with him with whom thou shalt inherit all Oh how the Saints shall exult in glory reioyce bee ioyfull and delight they shall enioy glory and bee delighted with eternall felicitie there they shall not only taste how sweet God is but shall bee filled and satiated with miraculous suauitie nothing shall bee wanting to them nothing shall hinder them Christ being present shall fulfull euery desire of theirs they shall not waxe olde languish nor corrupt any more Perpetuall health happy eternitie shall confirme the sufficiencie of their blessednesse there shall bee no Concupiscence in the members the rebellion of the flesh shall no more arise but the whole condition of man shall bee immaculate and quiet nature shall continue whole and sound without any blemish or wrinkle any more Lastly God shall bee all in all and his presence shall satiate all the appetites of soule and body Consider consider therefore O mortall men that to bee the true transcendent ioy which is not conceaued of the Creature but of the Creator which when thou shalt receiue no man shall take from thee when all mirth otherwise acquired is but mourning all delight dolour all sweet sowre all beautie deformitie and euery thing that doth glad is grieuous Next vnto God who is our supreame felicitie and chiefest delight the conuersation and familiaritie of Saints and Angels addeth no small complacencie there the assembly of holy Angels there the glorious company of the Apostles there the number of triumphant Prophets there the innumerable Congregation of faithfull Martyrs neither is there that thou shouldest feare any thing to be taken from thee by the multitude of the Inhabitants in the celestiall blessednesse I say the Inheritance is Christes by which wee are Coheyres By the store of possessours it is not diminished neither is it made straight by the abundance of Inhabitants but it is as great to many as to a few so to each one as to all Moreouer in profound knowledge and wisedome all the Saints shall here excell as Paul teacheth when hee saith Wee know in part we prophesie in part but when it shall come which is finished then that which is in part shall bee abolished Here we see through a glasse and obscurely but then wee shall see face to face now wee know in part then we shall know perfectly there is memory without obliuion reason without errour wi●● without all perturbation a body without corruption and with how great dignitie and maiestie the godly shall bee crowned in that future life the same Paul expresleth when he sayeth If wee suffer together wee shall raigne together And Saint Iohn Thou ha●t made vs Kings and Priests v●●o God and wee shall reigne on the ea●th And of the Seruants of God liuing in heauen amongst other things hee sayeth They shall raigne in the world without end O blessed Kingdome of Paradise O blessed Region of Delights after which we sigh from this valley of teares Oh how happy are they which inhabite there and praise GOD world without end Now thou hast vnderstood the condition of the Soule we will briefly declare what shall bee the Bodies state They also shall shine with so many Gemmes exquisitely glittering that is with perpetuall glory remarkeable splendor and datelesse immortalitie Oh oh how great is this complacencie that for this dyrt and drosse which wee carrie about in this body with a glorious countenaunce wee shall behold GOD in the Eternall life The Body is here sowen obnoxious to corruption it shall rise incorruptible it is sowen ignominious it shall rise in glory But from what Authour sayest thou is this so great glory Christ himselfe shall transforme this deiected body that it may bee made conformable to his glorious body Doest thou desire Splendor heere or requirest thou beautie Beholde wee shall shine as the light of the Firmament as the most resplendent starres For the righteous shall shine as the Sunne in the Kingdome of Heauen Neither shall here bee any enuy for the vnequall brightnesse because the Vnitie of Charitie shall raigne in all Also most exquisite beautie is deciphered vnto vs in the description of that Heauenly Ierusalem Apocalyps Chapter 21. which appeareth by those precious things as Golde Siluer and Precious Stones What Citie I pray you is that but that Celestiall Church which like a Spouse is neatly and gayly adomed to bee alwayes at bande in her Spouses sight neither

habitations therein euen in his Fathers house But of the definition of the perpetuall Heauen and the most excellent frame and fabricke thereof this may suffice Now view we the Sections flowing from hence CHAP. V. Wherein is disprooued the opinion of those who affirme that the heauen of blessed ones is nothing but God himselfe 〈◊〉 a celestiall ioy or suppose that ioy d●ffused through all things there IHE generation of errour is fruitfull but of Trueth nothing lesse This hath brought foorth infinit monsters of vices and prodigious opinions the other receiueth not her owne issue Let vs see then whether it bee agre●able to truth which wee haue affirmed That the heauen of blessed ones is the habitation of God and all the Saints that it is a place of ioy and scituate aboue the other heauens wil not those prodigeous dreams of some soone languish and vanish as smoke at Sunne-rising who suppose that the Heauen of blessed ones is nothing but God himselfe or the ioy of the blessed and therfore to be in no place but euery whe●e diffused in the heauen in the ayre in the earth in hell oh lamentable madnesse Doe not these sacrilegious ones tremble thus to confound the Creatour with the thing created God is infinite and vncircumscribed but the heauen is finite and circumscribed as the place seate and throne of God the Mansion of our heauenly Father wherein Christ the Angels and all the elect enioy eternall ioy shall not then God bee one thing and his Throne heauen another Hee conteineth and with his Maiestie filleth all things he cannot be conteyned and comprehended by nothing Whence I gather this GOD is infinite but the Heauen of the blessed ones is finite because God being infinite cannot bee limitted according to that 2. Kings 8.27 The Heauen of heauens cannot containe thee Therefore God must bee one thing and this Heauen another There is a monstrous Opinion like vnto this which mayntaineth that the Heauen of blessed ones is nothing but the ioy it selfe wherewith the blessed after this life shall bee affected but let those see with what countenance they can confound these things which the Scripture so euidently and apparantly doth distinguish betweene themselues when it maketh a cleare difference betweene Heauen or the place of blessed ones and blessednesse it selfe saying The righteous shall shine as the Sunne in the Kingdome of their Father Math 13.43 Moreouer the Kingdome of glory is one thing and the glory it selfe is another wherewith the righteous shall bee adorned What the kingdome of heauen shall bee one and the same vnto all as Christ saith Iohn 17.24 Father those which thou hast giuen mee I will that where I am they also bee with mee And 1. Thessal 4.17 Wee shall bee caught vp in the Cloudes to meere the Lord in the Ayre and so wee shall alwayes bee with the Lord. And I will take you to my selfe that where I am you may bee But that Celestiall glory shall not bee one and the same to all but differenced by some degrees For one shall bee the glory of Christes as greater another of Angels another of Men as the Apostle insinuateth 1. Corinth 1● 41 42. when hee saith One beautie of the Sunne another of the Moone another of the Starres and so shall bee the Resurrection of the dead The same Daniel teacheth Chapter 12.3 when hee sayeth They which instruct others shall shine as the Splendor in the Firmament and they that iustifie many shall bee as the Starres for euer Whence it is apparant that the Kingdome or Mansion of the blessed is one thing but the glory it selfe another which the Saints shall enioy for euer Furthermore the Heauen of the blessed seeing it is erecte● and placed by God in a most sublime Seate aboue all other visible heauens How I pray you can it exist at once in all places as in the Heaven th● Ayre the Water the Earth● c. Is not this contrary to the order of Nature which doeth not admit two or more bodyes in one space of the same place without the penetration of their dimensions and the great confusion of the thing Nay no naturall body can bee at once in many places All which things and farre more absurd will hee bee compelled to admit who maintaineth that the heauen of the blessed is euery where I pretermit heere infinite testimonies of Scripture which doe euidently testifie that this heauen is not euery where but placed aboue the others Admit that it were so how should Christ descend there-hence into the lowest parts of the earth How is hee returned thither by penetrating and passing through all the other Heauens For as much as he could not descend else where from thence nor ascend thither againe if hee perpetually liued in the same as diffused through all things What difference also should there bee betweene the abode of the saued and damned if this Heauen were dilated through all places Now the Scripture affirmeth that there is a great distance betweene the abode of the blessed and tormented when it saith Betweene vs that is wee which are in the place of the blessed and you which liue in hell in the place of the tormented there is a great Gulph placed in so much that they who would passe from hence to you cannot nor from thence hither Whereupon Hierome in 6. Caput ad Ephes saith It is an impious thing to affirme that the euill angels should bee beleeued to enioy that heauen of which God sayeth Heauen is my Throne Whence it followeth that this heauen is not euery where but placed aboue these visible heauens But that which they are wont to obiect heere as vnanswerable is of no validitie if it be examined God is euery where God is in the Heauen of the blessed Therefore the Heauen of the Blessed is euery where It is 〈◊〉 Paralogisme labouring with the contagion of foure termes For the Proposition is vnderstood of the generall presence of God by which hee is present to all his creatures but the assumption is vnderstood of the perfect exhibition of Gods glory which is in the heauen of the blessed and there is ●ore infer●ed in the Conclusion then was in the Promises The like Argument may be if you say God is euery where God is in the earth Therefore the earth is euery where But they vige moreouer that it is necessary that the Celestiall habitation of God wherein he is resident is as largely spacious as God himselfe otherwise it could not be his Seat But I say that the heauen of the blessed after a certaine manner is as largely spacious as God himselfe and is not so largely spacious therefore God after a certaine manner is in the heauen of the blessed onely yet not onely there but euery where which allegations considered in a diuers respect admit no impietie God is in the heauen of the blessed and not euery where so fa●re foorth as there onely he exhibiteth and without all measure