Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	affliction_n	eternal_a	moment_n	4,141	5	9.1958	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05370	Ravvleigh his ghost. Or a feigned apparition of Syr VValter Rawleigh to a friend of his, for the translating into English, the booke of Leonard Lessius (that most learned man) entituled, De prouidentia numinis, & animi immortalitate: written against atheists, and polititians of these dayes. Translated by A. B.; De providentia numinis, et animi immortalitate. English	Lessius, Leonardus, 1554-1623.; Knott, Edward, 1582-1656.; Raleigh, Walter, Sir, 1552?-1618.	1631 (1631)	STC 15523; ESTC S102372	201,300	468

heere speake of Mercy Iustice For what mercy is it that man should liue so short a tyme and lead his corporall life afflicted with so many miseries without any expectation of happines for the time to come Or what pleasure can this life afford which is mixed with such store of worme wood as that to a prudent man it seemeth most bitter except the sweetnes of a future expectancy doth tēper it Or what equity iustice is it that good men should be oppressed afflicted murthered by the wicked without any reuenge or recompensation of so great and insufferable wrongs that there should be no rewards proposed for piety iustice vertue nor punishments for wickednesse and in iustice that the wicked should abound withal the goods of this life as riches honours pleasures and domination or rule the godly pious should liue plunged into all afflictions and calamities Who considering these things will not repute them rather signes of cruelty and iniustice then of mercy and iustice And that the diuine power is a fauourer of the wicked and an enemy to the vertuous if there be not after this life a iust compensation retaliation made to both these kinds of men And hence it is that the Heathens who thought litle of any retribution after this life did often accuse the Gods of cruelty iniustice Of which point many examples are extant in Homer Euripides Athan●us and others Yea such a cogitation will enter into the minds of some Christians whiles they do not cast their eye of things to come after this life And certainly if nothing were to chance to the soule after its separation frō the body it were not an easy matter to vindicate and free God from the aspersion and note of cruelty iniustice as aboue is shewed out of Chrysostome For who would esteeme that King to be iust benigne who should suffer in his Kingdome so great a cōfusion as that no reward should be proposed for vertue nor punishment for most facinorous crimes but that the wicked should perpetrate any mischiefes though neuer so heinous without any feare of law or feeling of any due punishment or castigation But now acknowledging the soules immortality all the former inconueniences do cease and all secret murmuring and complaints against God are silent For this foresaid confusion lasteth only for a small time which being once passed shall heereafter be corrected in an eternall order for to euery one after this life shal be allotted his place state and degree and there shal be a iust retribution for all actions whatsoeuer there no euil shall remaine vnreuenged nor good irremunerated and vnrewarded For as a skilful painter is not ignorant in what place he is to put each particular colour as black white the rest so God knoweth where to range euery one in this whole Vniuerse be he vertuous or wicked And as from that fitting distribution of colours riseth the beauty of the picture euen so from this disposall of Soules the splendour of the Vniuerse proceedeth which Vniuerse is as it were a certaine portrature of Gods diuinity wonderfully exhibiting to vs his power wisdome goodnesse Prouidence mercy and iustice Therefore there is no true reason why the iust should complaine of the Prouidence of God for their suffering of calamities in this life since the pressures and afflictions heere are but short and but small in a generous mind but the the fruite there of most great magnificent eternall It being true which the Apostle saith then whome no man perhaps in this world hath suffered more Momentaneum leue c. Our affliction which is but for a moment worketh in vs a ●arre more excellent and eternall weight of glory Now that ought not to be accounted grieuous which is recompensed with so great inestimable a reward Besides Tribulations are of force to fyle away the rust of the soule and to cause an abstertion and washing away of its dayly spots for no man in this world is so pure but some small blemishes are dayly contracted in his soule which by meanes of affliction are obliterated remooued In like sort there is no cause why the vertuous should stomacke the prosperity of the wicked since this is short momentary and mixed with much bitternes is hereafter to be attended with euerlasting complaint and lamentation There is no man which will enuy a draught of wyne to be giuen to a thiefe or the enioying of solace for some few houres which is already condemned to the wheele and death And the Prophet saith Noli aemulari c. Fret not thy selfe because of the wicked men neyther be enuious for the euill doers c. for they shall wither ●● the greene hearbe In like sort the wiseman thus teacheth Stuppa collecta c. The Congregatiō of the wicked is like tow wrapped togeather their end is like a flame of fire to destroy them The haruest will come when all sinners like hurtful hearbs or chaffe shal be gathered togeather and cast into the fire as our Lord himselfe hath taught in that wonderfull parable of his in Matth. cap. 13. THE XX. REASON CHAP. XXI IT is so prouided by nature that who haue committed grieuous sinnes do suffer a secret sting and touch of Conscience with the which they are sometimes so tormented as that they depriue themselues of their owne liues For their conscience doth dayly accuse condemne them pronounce thē worthy of punishment cause them euer to stand in feare as if some dreadfull euil were hanging ouer their heads From hence it proceedeth that these men that they may the more diuert their myndes from these thoughts and free themselues of all such trouble giue themselues ouer to all sports recreations bankettings and to other externall societyes thus auoyding their inward accuser and torturer for nothing is more displeasing to them then to be solitary and alone and to enter into any secret discourse with their owne soules Now this horrour of mynd pricke of conscience is a presage of a future iudgment and reuenge which expecteth the soules of the wicked after this life Their sinnes offences are as it were seedes of eminent punishments therefore this their trouble of mynd ryseth euen by an instinct of nature from the remembrance of their owne sinnes But now we are not to thinke that the presages and foretellings of nature are but idle and needlesse instincts for if nothing were to be feared after the bodyes death and that no euill were to ensue thereupon then should in vaine this instinct be implanted in mans soule and in vayne should an euil conscience proiect forecast any such dreadfull and dyrefull matters In like sort a conscience priuy to it selfe of its wel doing bringeth great solace to the mynd and therefore Tully saith Magna est vis conscientiae c. The force of conscience both in the good and in the bad is great that they