Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	holy_a	lord_n	praise_v	6,155	5	9.2537	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41688	The court of the gentiles. Part IV. Of reformed philosophie wherein Plato's moral and metaphysic or prime philosophie is reduced to an useful forme and method / by Theophilus Gale.	Gale, Theophilus, 1628-1678.	1677 (1677)	Wing G142; ESTC R25438	525,579	570

have more fully demonstrated in what precedes B. 2. C. 8. § 11. and Vanitie of Philosophie B. 2. C. § 4. also Philosoph Gen. P. 1. l. 3. c. 4. § 4. As al Divine Gubernation begins with a Law either natural or moral The Angelic Law Obedience and Disobedience so the Angels those intelligent celestial gloriose Creatures had their Law whereby they were to be directed and ordered to their supreme end What the particulars of the Angelie Law are is not specified but it is supposed they are for substance the same with those moral Precepts impressed on Adams Soul excepting such as relate to the gubernation of the human bodie which Angels are not invested with It 's most certain that those immaterial gloriose Creatures as they are in nature more pure and in power more potent than man so likewise those of them that have kept their station are in the Contemplation Admiration Affection Adoration Imitation and Obedience of their Creator perfectly conformed to that Law imposed on them Whence our Lord makes their obedience the Idea and Exemplar of what we are to pray for Mat. 6.10 18.10 Yet part of those gloriose Creatures through the voluntary breach of that Law whereby they were to be governed soon fel from their blessed station even before the Fal of Man What their sin was cannot be peremtorily determined yet it s generally conceived to be spiritual pride in the reflexion on their own sublimitie dignitie and excellence which ravished their understandings into such an exorbitant degree of self-admiration that they lost the sense of their subordination to and dependence on their Maker whence their Contemplation Admiration Adoration and Imitation of God immediately vanisht and of gloriose pure Spirits they became most impure and unclean as Luk. 8.2 9.42 As for the elect blessed Angels their offices as to God and Men are various The good Angels ministerie as to Gad. 1. As to God 1 they serve him by standing before his Face and observing al his Commands So Gabriel Luk. 1.19 Luk. 1.19 I am Gabriel that stand in the presence of God To stand in the presence of God denotes a posture for the observation of al his Commands and a promtitude to execute the same The allusion is taken from Courtiers who stand in the presence of their Prince ready to observe and obey al his dictates and commands The like Mat. 18.10 Their Angels do always behold the face of my Father So Rev. 8.2 Rev. 8.2 And I saw the seven Angels that stood before God i. e. to observe and execute his pleasure for the destruction of Babylon 2 They minister to the Sons of God Mat. 4.11 Joh. 1.51 3 They laude and adore God the Father and his Son Jesus Christ Luk 2.13 14. Rev. 5.11 12. 7.11 of which hereafter And these praises they performe with so much eloquence and suavitie as that it became a Proverbe To speak with the tongue of Angels whereby they understood the highest Divine eloquence and suavitie of speech as 1 Cor. 13.1 1 Cor. 13.1 Though I speak with the tongue of men and Angels c. 4 They also serve God in the executions of his Threats and Punishments on wicked men specially the Enemies of his Church As Act. 12.23 Rev. 7.1 2. 8.7 8 10 12. 9.1 13. 5 They shal attend and subserve Christ at his second Coming to Judgement As Mat. 16.27 25.31 Luk. 9.26 2 Thes 1.7 6 They ministred to Christ in the first promulgation of the Law and Gospel as in what follows 2. But our supreme Lord intending the Angels as ministering Spirits for the heirs of Salvation Heb. 1.14 Good Angels converse with Saints he has also joined them as Parties in the Communion of Saints under one Head who is Christ Col. 2.10 But because they are Spirits and have no flesh therefore under the Old Testament whiles the Church was in its Infant-state they frequently appeared in corporal visible shapes thereby to strengthen their Faith and assure them of their commerce with and ministration to the Elect of God Mede drives this notion much higher than I dare extend it who on Gen. 3.13 supposeth that the Law of Converse between Spirits and men requires that the Spirit always presentes himself under the shape of some visible thing yea of some such thing as may lesse or more ressemble its condition But I conceive that the highest Communion between Angels and Men is spiritual without the assumtion of human shapes specially in these last times Yet we must not denie but that the Patriarches and Saints under the Law had frequent Apparitions of Angels in visible formes of men who conversed with them eating and drinking and discoursing familiarly with them touching the affaires they were sent about as Gen. 18.1 19.1 and elsewhere Sometimes they appeared in more gloriose shapes like winged Creatures Esa 6.2 6.7 Dan. 8.15 17. 9.21 22. Sometimes they appeared but spake not as Gen. 18.12 And sometimes they spake when no mention is made of their Apparition Act. 8.26 As for the subordination and subservience to Divine Gubernation Angels employed at the giving of the Law in ministring to the Heirs of Salvation and Churches of Christ we find very great and illustrious notices thereof in sacred Philosophie 1. Divine Gubernation made use of Angels and their ministration to usher in both the severe Law on Mount Sinai as also the Mediator of the new Convenant who reignes on Mount Sion 1 That God made use of the ministration of Angels at the giving of the Law on Mount Sinai is evident from Act. 7.53 Gal. 3.19 Act. 7.53 Deut. 33.2 This also seems to be the import of Moses's words when he blessed the people Deut. 33.2 And he said The Lord came from Sinai and rose up from Seir unto them he shined forth from mount Paran and he came with ten thousands of Saints from his right hand went a fiery Law for them By the ten thousands of Saints we must understand the holy Angels that attended Gods Divine Gubernation in giving out the Law Heb. of Sanctitie i. e. Spirits of Sanctitie which Jonathan in his Thargum interpretes holy Angels Heb. 2.2 Whence the Law is called Heb. 2.2 the word spoken by Angels So Zech. 14.5 and al the Saints with thee this may be understood at least in part At Christs birth and for the propagation of the Gospel of holy Angels 2 Thus also the Lord of Glorie and Mediator of the New Covenant when he came into the World was ushered in by a Chorus of Angels Luke 2.13 14. And suddenly there was with the Angel a multitude of the heavenly Host praising God and saying Glorie to God in the highest and on earth peace good wil towards men These Angels stil sing loud the praises of the Lambe about the Throne of God as Rev. 5.11 12. 3 These blessed Spirits were employed also in the solemne Declaration of

ease and delight but when the Soul logeth in divine Goodnesse it then finds ease and pleasure Every want wrings and pincheth the Soul it can never loge with ease til it loge in the chiefest Good by possessing the same whereby al its wants are supplied The Soul when it sits most uneasie as to inferior goods so far as it dwels in God and God dwels in it so far it finds ease Properly we never enjoy any thing til we find rest in it this the Soul finds so far as it possesseth God Whence springs delectation and pleasure Possession gives the obtainment of desires and desires so far as obtained fil with joy proportionable to the desires 3 The immediate effective Spring of Delectation and Joy is Motion or Action 3 Action a cause of Joy Whence Joy is defined by Cicero a sweet motion in sense Yea things in themselves bitter and irkesome how sweet are they oft made by exercice It is generally determined in the Scholes That operation and motion is the proper cause of Delectation and is not the operation and motion of the Soul in the fruition of the sweetest good of al the most noble and perfect Actings of the Soul on the chiefest good O what sweet inspirations of Divine suavities are they attended with Thus Plato Repub. 9. pag. 582. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. How great pleasure the contemplation of the first Being brings with it none but a Philosopher can taste So in his Phaedrus pag. 249. speaking of the Contemplation of the first Being he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the most ravishing ecstasie and composed of the best things That al true pleasure ariseth from virtuose exercices about the sweetest good Aristotle in imitation of his Master Plato has wel demonstrated So Eth. l. 1. c. 9. p. 43. As in the Olympian Games not he that is most beautiful or most valiant carries away the Crown but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they that contend for Victorie So in this human life they that do good are made partakers of good things And then he addes the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their life is indeed sweet and joyous of it self He is delighted or recreated in just things who by love embraceth justice To those that are studiose of virtue virtuose acts are of themselves pleasant and delicious i. e. they carrie in them their own reward a divine suavitie And he subjoins the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But their life needs not pleasure as an additament or appendix but has pleasure included in it For besides what has been spoken he is not a good man who is not delighted in good actions Neither doth any cal him just who doth not take pleasure in just deeds or liberal who is not delighted in liberal acts So in other Virtues Whence he concludes If so then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtuose acts are of themselves sweet Whence he collects this general Conclusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formal Beatitude is the best fairest and sweetest thing i. e. Nothing so sweet as by virtuose acts to adhere to and enjoy the sweetest and best good And indeed herein Plato and Aristotle accord and agree with sacred Philosophie For David assures us that nothing was so sweet to him as the Contemplation and Fruition of God by acts of Faith c. So Psal 27.4 Psal 27.4 One thing have I desired to behold the beautie of the Lord Heb. to behold with singular delight For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in signifies to see with great pleasure and delectation as v. 13. O! how sweet and delicious was it to David to look on the golden Arke the Symbol of Christs Humanitie and there by Faith to adore the Deitie So Psal 106.5 That I may see the good of thy chosen Psal 106.5 that I may rejoice in the gladnesse of thy nation Heb. to see in good i. e. to enjoy the good seen with pleasure and satisfaction for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to enjoy with pleasure O! how deliciose is the fiducial contemplation of the sweetest Good What is formal Beatitude but the immediate gloriose perfect Intuition or Vision of the supreme Beautie And what infinite delectation ensues hereon What a joyous contemplation is it to behold the Deitie in the Arke of Christs Humanitie What infusions of Divine suavities flow hence Doth not the Beautie of the first Cause and fairest Good captivate al hearts that behold it How much spiritual delectation is there in one glance on the sweetest Good How soon is the holy Soul filled with divine suavities when it can in any measure contemplate the Glorie of the prime Beautie Thus Psal 104.34 My meditation of him shal be sweet Psal 104.34 I wil be glad in the Lord. Yea would not an appropriating view of the admirable perfections of God the sweetest Good turne Hel it self into Heaven Such are the divine suavities which attend virtuose acts in the Fruition of the sweetest Good § 7. 2. The Adjuncts of Delectation We now descend to discourse of and explicate the nature of Delectation in regard of its proper Adjuncts which are various 1 Al Delectation and Joy must be real and sincere 1 It is real and the more real and sincere it is the better it is And doth not this give a great advance to those joys and suavities which attend the fruition of our last end and sweetest good May any delices be compared with these in point of sinceritie and realitie What are al other pleasures in comparison of these but painted shadows yea mere lies This is lively illustrated by Plato Phileb pag. 40. where he stiles al terrene pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phantasmes or Imaginations painted in our minds as when a man conceits he has a vast treasure of gold in his possession which he has not yet takes pleasure in such a sick dream Whence he addes There are false pleasures in the minds of men which yet by mens ridiculous figments imitate true pleasures And then he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither do I judge that we may consider pleasures in any other regard evil but as they are false B● which he invincibly demonstrates that no pleasures are truly ●●ch but those that are sincere real and substantial which he makes proper to virtuose men who adhere to the sweetest Good This real pleasure is elsewhere stiled by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincere genuine pleasure which he makes to be peculiar to the fruition of the best Good This he more openly expresseth Repub. 9. pag. 580. where he assertes That a wise or virtuose man only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth taste of the most genuine and true pleasures So pag. 583. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither is there any true pleasure but that of a wise man Whereby he as Solomon understands a virtuose man