Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	body_n	natural_a	sow_v	2,624	5	11.4108	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

diuers of you are to be sent and relegated into vtter darknes for all Eternity where shall be nothing but weeping and gnashing of Teeth Matth. 22. 25. Most men I say are so vvholy drovvned in the pursuite of worldly Benefits and Pleasures as that it hides from them all true consideration of their Soules spirituall Good O blindnes of mans Nature Woe therefore be to those who breath nothing but Earth and dunghill-Pleasures Woe Woe to those who through their greedy thirst of these Trifles sleight or rather contemne the Ioyes of Heauen But Woe Woe Woe be to all such who not only through their inordinate concupiscence and affection of floating and transitory things neglect the ioyes of Heauen but with all by their sinfull life do incurre the iust indignation of him who is called the God of Iustice reuenge Psal 46. and thereby purchasing to themselues insufferable torments and irreuocable damnation Therefore all those vvho are thus blinded I remit vnto the reading of what immediatly followeth in vvhich they may glasse their ovvne future calamitous states But let them read it with horrour and feare as the weight of the busines requireth that so to speake with S. Bernard they may truly feare death feare Iudgment feare Hell lib. de primordijs medijs nouissimis nostris The Words of learned Cardinall are these HAuing aboue considered of malum culpae the euill of the Offēce we will now take into our consideration malum poenae the euill of the punishment due for the said offence or preuarication For this consideration may well be called the second Fountaine of Teares And although the feare and griefe of the Punishment be lesse perfect then the feare and griefe of the Offence notwithstanding both kinds of this feare and griefe is good and most profitable And the one of them becommeth a Meanes to beget the other Certainly our good Lord and Maister Christ Iesus saith in expresse words Luc. 12. Be not afrayd of them that kill the Body and after this haue no more to doe but I will shew you whome you shall feare Feare him who after he hath killed hath power to cast into Hell yea I say vnto you Feare him And agayne touching vveeping Christ thus spake vnto those holy Women vvho follovved him vvith teares to the mount Caluary vvhere he vvas crucified Luc. 12. Daughters of Ierusalem weep not vpon me but weep vpon your selues and vpon your children for behould the dayes will come wherein they shall say blessed are the barren and the wombes that haue not borne and the Paps that haue not giuen sucke Then shal they beginne to say to the mountaines fal vpon vs and to the Hills couer vs For if in the greene wood they do these things in the drye what sball be done Our Lord vvas not offended neyther did he prohibit the Office of Piety by the vvhich those Women did bevvaile his Passion but only he signified in his former vvords that those Women had greater cause of lamenting vvho had brought forth vvicked Sonnes such of them diuers vvere vvho openly cryed out Tolle Tolle crucifige eum Away away with him crucify him And let his bloud be vpon vs and vpon our children Io. 19. For these men shall say 〈◊〉 the day of iudgment to the mountaines Fall vpon vs and to the Hills Couer vs. For if in the greene wood that is if in Christ florishing vvithall kind of Vertue the fyer of his Passion hath so burned for the sinnes of others what thē shal become of the dry wood that is of wicked men in whome all humour of Charity is spent and exhausted To these two sacred Text of Scripture in the which Feare and Weeping to auoyde the paynes of Hell is praysed or commended by our Lord vve will adioyne tvvo other places of the ancient Fathers S. Basill explicating that of the Psalme Timorem Domini doceh● vos thus writeth Cogita profundum Barathrum c. Call to mind the depth of Hell the inextricable darknes there the fyer wanting light yet hauing the force of burning Then thinke of that kind of Wormes casting out their venome and deuouring the flesh insatiably feeding vpon the same and fastening intollerable griefes and paines through their gnawing In the last place which is most grieuous of all remember that shame and euerlasting Confusion which shall there fall vpon then Feare this and through thy feare therof withdraw thy soule and bridle it from all Concupiscences of sinne This feare of our Lord the Prophet promised that he would teach Thus far S. Basill Let vs novv heare S. Bernard thus speaking in serm 16. in Cantica Vt paue● Gehennam c. How much do I feare Hell and tremble at the teeth of the infernall Beast at the hollownes concauity of the place c. I much feare that gnawing VVorme and the broyling fyer the smoake and the Vapour the sulphurious spirit of stormes I feare those vtter darknesses Who shall giue to my head VVater heere and to myne eyes a fountaine of teares that so I may preuent that weeping and stridour or gnashing of the teeth there But doubtlesly neither S. Basill nor S. Bernard of which the one was of the Greeke Church the other of the Latin were such sinners who only through feare did cease from sinne but they were men perfect learned graue able to instruct others and actually did instruct not only the common People but the Clergy and Monkes reducing them to the rule of Perfection Yet notwithstanding vve see they do not only admit or permit weeping for the feare of the paines of Hell but they also commend it exhorting all men to conceaue Feare and to powre out Teares euen at the thought of the Horrour thereof Now this foundation being laid we will briefly shew what and of what Nature the torments of Hell are And because we will not wander in our discourse in groping as it were at vncertaine or coniecturall points least we may be thought to suggest vaine feares thereby to force Teares from the eyes of the simple and ignorant therefore we will produce and insist only in those things which are fully and clearely deliuered in the holy Scriptures We find then that eight seuerall kinds of Torments are read in the Booke of God which belong to Hell to wit Priuation of eternall Beatitude which is called by the deuines Poena damni the paine of the Losse Darknes Fyar the VVorme Immobility the Company of the Deuils of which paines in the damned weeping and gnashing of the teeth do proceed the which torments are called Poena sensus the Paine of sense or feeling and lastly an euerlasting and interminable duration of all these Torments 1. Well then the first is Paena damni the Payne of the Losse it being a deuiation and straying from our last End A want of the Vision and sight of God an euerlasting banishmēt from our Celestiall Country an amission or depriuation of our hereditary right to