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
A04774	Miscellanies of divinitie divided into three books, wherein is explained at large the estate of the soul in her origination, separation, particular judgement, and conduct to eternall blisse or torment. By Edvvard Kellet Doctour in Divinitie, and one of the canons of the Cathedrall Church of Exon.	Kellett, Edward, 1583-1641.	1635 (1635)	STC 14904; ESTC S106557	484,643	488

punishment to be a favour and blessing of God 3. Not many or more sinnes but one caused death One onely David begotten in lawfull wedlock That this one sinne is not lesse in the godly nor greater in the wicked Death was appointed for one sinne onely of one person onely 4. This one person onely was Man this Man that sinned that one sinne was Adam Strange and curious speculations that Eve sinned not that sinne for which man-kinde was appointed to death 5. Two Schoole-speculations propounded The second handled at large as expounding the former and determined against the Schoolmen themselves viz. That the children of innocent Adam had been born confirm'd in grace The censure of Vives upon these and the like points A part of his censure censured 1. COncerning Death I mean in this place to touch onely the strange medly that is mixed in it of Sower Sweet The sowernes or bitternes of death is discerned because that manner of secession or departure is onely painfull whereas all other approaches unto glorie all other stairs steps and means inducing to blessednes are void of pain Let us see it exemplified in Enoch He walked with God and was not for God took him Genes 5.24 His manner of not-being as he was before whatsoever it were or howsoever was never held painfull Secondly the chariot of fire and the horses of fire which parted Eliah and Elisha both asunder 2. Kings 2.11 hurt neither of them Elijah saith the place went up by a whirlwinde into heaven the very form of words implying a willing-easie ascent nor did the whirlwinde molest him or pain him though Ecclesiasticus 48.9 it is said it was a whirlwinde of fire Christs Transfiguration comes next to be considered It was a true representation of that bodilie glorie which at the recollection retribution of all Saints God will adorn and cloth the faithfull withall Christ shewing them the mark at which they ought to shoot for we also are to be fashioned or configured to his transfiguration Philip. 3.21 * Qualis futurus est tempore judicandi talis Apostolis apparuit As he is to be at the time of judging such did he appeare to the Apostles saith Hierom on Matth. 17. And let not man think he lost his old form and face saith he or took a body spirituall or aëriall the splendor of his face was seen and the whitenes of his vestments described * Non substantia tollitur sed gloria commutatur The substance is not taken away but the glory is changed Or that I may utter it in Theophylacts words on Mark 9.2 By the transfiguration so Oecolampadius should translate it understand not the change of character and lineaments but the character remaining such as it was before an increase was made of unspeakable light This admirable light not coming from without to him as it did to Moses but flowing from his divinitie into his humane soul from it into his body and from it into his very clothes will you say his clothes were changed saith S. Hierom His raiment became shining exceeding white as snow so as no fuller on earth can white them Mark 9.3 And his face did shine as the Sunne Matth. 17.2 What S. Chrysostom saith of the spirituall bodies of the Saints I will much more rather say of Christs body transfigured for if starre differeth from starre in glorie man from man much more shall Christ shine above all other men by infinite degrees They shall shine as the Sunne not because they shall not exceed the splendor of the sunne Aquin part 3. q. 45. art 2. but because we see nothing more bright then the sunne he took the comparison thence And this shining saith Aquinas * Fuit gloriae claritas essentialiter licèt non secundum modum cùm suerit per modum transeuntis passionis was essentially a claritie of glory though not in the manner seeing it was by way of a transient passion as the aire is inlightned of the sunne whereas * Ad corpus glorificatum redundat claritas ab anima sicut qualitas quaedam permanens to a glorified body claritie from the soul doth accrue as some permanent qualitie Which essentiall claritie Christ had from his nativitie yea from his first conception yet by dispensation he ecclipsed it ever till he had accomplished our redemption except at this time when appeared a brightnes of glory though not a brightnes of a glorious body not imaginary unlesse you take imaginary as synonymall with representative but reall though transitorie Can any one think that herein was any pain or rather not infinite pleasure The beholders rejoyced they could not do so at the pain of Christ If there were any pain or grief it would rather have been so at the withdrawing of his unusuall claritie which not being likely the manifestation of this claritie at this transfiguration was lesse likely to be painfull The fourth and last kinde of degree to happines is translation not onely as Enoch was translated from one life to an other kinde of life but such a translation as should have been of Adam if he had not sinned and shall be of such as shall be alive at Christs coming Adams translation had been sine media morte Nor was his slumber painfull nor solutio continui at the drawing out of his rib nor the closing of the flesh again nor is it likely there was in Adams side any scar the badge of pain and sorrow much lesse should he have had pain at his translation Pain is the grand-child of sinne the daughter of punishment from both which the estate of innocency was priviledged Every thing in the Creation was very good Genes 1.31 Every tree was pleasant to the sight and good for food Genes 2.9 and could the tree of life cause pain By tasting the fruit thereof Adam and his ofspring had come to an higher and more unchangeable happines The middesse was then proportionate to the beginning and to the end Sorrow was part of the curse innocency could not feel pain much lesse shall eternall happines and should the tree of life have caused pain Then were there little difference between it and the tree of knowledge of good and evill Or what difference in that point would there be between Adams death which was painfull and his translation if it should have been painfull As concerning the translation of them that shall be found alive at the last day I am thus conceited That there shall be no true and reall separation of their souls from their bodies at least so much as concerneth the righteous That they shall be changed That they shall put on immortalitie If it be delightfull now to our bodies to receive ease shall it be painfull to be clothed with incorruptibility It shall be done in a moment in the twinkling of an eye 2. Cor. 5.4 Nolumus expoliari saith the Apostle shewing the unwillingnes of men to die sed supervestiri

Likewise in the two other before-recited places the same phrase is used The Septuagint have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Ignorabat Moses quòd glorificatus esset aspectus faciei ejus Moses knew not that the splendour of his face and countenance was glorified as Vatablus translateth the Seventy Which he saith more fully expresseth the Hebrew and is accordingly followed by the Apostle 2. Cor. 3.7 for the glorie of his countenance Indeed the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie an horn from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is splendere radiare fulgere to shine Because saith Vatablus from a learned Jew when man beholdeth earnestly and intentively the Sunne or any luminous bodie the rayes seem to be sent forth of it like horns in some sort But saith Vatablus out of the false or ill-understood version of the Vulgat they who were no linguists made the people falsly beleeve that Moses had two horns on his head which is most false So farre Vatablus though a man of their own against the brain-sick faction of the Jesuit who will maintain the people in any errour if it be old rather then suffer reformation The Caldee hath it Multiplicatus est splendor gloriae vultûs Mosis The brightnesse of Moses his face increased in glory more and more Cornelius à Lapide the Jesuit though he strive for the truth of the Vulgat yet saith Moses had no horns in his forehead d Vtì affingunt ei pictores as painters place on him Little perhaps did he think that his fellow-Jesuit Hieronymus Natalis was one of these painters yea and that in one of the costlyest editions of the storie of the Gospels that ever was set forth But the wiser and more succinct Sa hath it HORNY e Cornuta id est radios emittens Hebraicè radians that is glistering in the Hebrew resplendent And Cajetan better then he f Nihil cornutum ad literam sign●ficatur c. In the litterall signification we have nothing to do with horn though perchance there is some allusion to it by a Metaphor Concerning which Moses his face I will end with two observations The first is a very idle one out of Bellarmine De Sanctorum reliquiis 2.4 g Valde credibile est Mosis corpus licèt mortuum conservâss● adhu● splendorem vultû● decorem quem antea habebat si●ut multis Sanctorum accidit It is very credible that the dead bodie of Moses preserved the radiant comelinesse and beauty of his face which he had in life as it hath happened to many of the Saints But he nameth no Saint And if he did we should hardly beleeve him And Moses himself died privately and was buried secretly no man saw him dying or dead I acknowledge that some of the Ancients have inclined to this viz that Moses his face did shine all his life time when he spake to the people So Ambrose in Psal 118. h Quamdiu vixit Moses alloquebatur populum velamen habuit i● facie So long as Moses lived and spake to the people he had a vail before his face not after death as Bellarmine thinks probable Besides the Apostle 2. Corinth 3.7 termeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glorie of his countenance which was to be done away Therefore it continued not after death if it did till then whensoever he spake to the people And our late translation seemeth in part to accord Exod. 34.33 Till Moses had done speaking with them he put a vail on his face Yet the word Till is not in the originall but it may be probably expounded That when Moses had done speaking he put a vail on his face for so the Hebrew Greek and Latine runne And though Moses ordinarily put off the vail when he went to speak with God and put it on when he returned yet once and at the first of all he might speak unto the people with face open for more reverence and majestie The second observation is from Origen Homil. 12. in Exod. circa medium and it is a good one In the Law saith he Moses his face was glorified though vailed but his hand put into his bosome WAS LEAPROVS AS SNOW Exod. 4.6 i In vul●u ejus sermo legis in manu opera designantur In his shining countenance was a figure of the Law by his hands are works signified Now because no man can be justified by the works of the Law his hand was leprous His face was glorified but vailed therefore his words were full of knowledge yet secret and hidden Yea in the Law Moses had onely a glorified face hands and feet were unglorified for Moses also put off his shoes that an other in after times might have the bride k Et illa vocar●t●r domus discalceati usque in hodiernum diem and she be called to this day the house of the unshod l In Evan●eliis autem Moses totus glorificatur ex integro Gaudere ●tiam mihi pro hoc videtur Moses quia ipse quodammodo nunc d●● ponit velamen conversus ad Dominum cùm evidenter quae praedixit implentur But in the Gospels all Moses is wholly glorified It seemeth also to mee that Moses rejoiceth in this point because himself in a sort now layeth aside his vail being converted to Christ when those things are plainly fulfilled which he foretold By which glorification you cannot necessarily interpret such a glorification as the Saints shall have after judgement which never shall have end where m 1. Cor. 15.53 corruptible shall put on incorruption immutable but onely of a temporarie glorification for Moses layd down his bodie again as is held most probably The authour of that book which is intituled Altercatio Synagogae Ecclesiae cap. 21. S. Paul and Gamaliel being interlocutours thus Jesus Christ after his transfiguration n Mosis corpus sepulturae commendavit buried Moses A strange honour if true that the same who was buried by God himself in the Old Testament should be thus glorified for a while and after buried by Christ himself in the New Testament Furthermore that there is no absolute necessitie that either Moses or Elias though they were seen in glorie had immortall and impassible bodies by the transfiguration appeareth by this That our blessed Saviour himself after that his transfiguration had a mortall bodie and did die especially if we consider that his glorie was greater then theirs as the Masters is above the Servants and the Lords above the Attendants Barradas on the transfiguration saith o Transfigurationi suae transfiguratos gloriâque ae singulari majestate ornatos voluit Christus adesse servos suos sic solent in nuptiis festisque aliis diebus nobiles viri pretiosis ornati vestibus Regibus adesse Christ would have his servants present transfigured as well as himself and adorned with singular glorie and majestie as at marriages and other festivall dayes the