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	light_a	weight_n	7,836	5	9.3268	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05099	The second part of the French academie VVherein, as it were by a naturall historie of the bodie and soule of man, the creation, matter, composition, forme, nature, profite and vse of all the partes of the frame of man are handled, with the naturall causes of all affections, vertues and vices, and chiefly the nature, powers, workes and immortalitie of the soule. By Peter de la Primaudaye Esquier, Lord of the same place and of Barre. And translated out of the second edition, which was reuiewed and augmented by the author.; Academie françoise. Part 2. English	La Primaudaye, Pierre de, b. ca. 1545.; Bowes, Thomas, fl. 1586.	1594 (1594)	STC 15238; ESTC S108297	614,127	592

to vs with beasts from reason groweth election which is proper to man and from the minde and spirite in which the image of the diuine essence is engrauen proceedeth the will As then sense knoweth none but sensible and corporall things so the appetite desireth only the same things and as the mind of it owne nature enclineth to the contemplation of spirituall and intelligible things so the will feedeth and contenteth it selfe onely with eternall and heauenly goods Now Man that is to say the soule by nature reasonable being placed as it were in the middest of these two extreames and sustaining wonderfull assaults and combates through the impression of these two contraries taketh part one while with the desires of this side an other while of that according as hee inclineth by his election either to this part or to that by stooping downe to the sense or by lifting vp himselfe to the minde But because of the darkenesse of errour which shadoweth his reason it is very necessary that the spirite of God worke mightily therein to this ende that by the power and vertue thereof the naturall affection of earthly things which offer violence to all the powers of the soule might be transported and lift vp to the desire of celestiall and eternall things Truely forsomuch as Good is the obiect of Loue good reason it is that wee should lift it vpward and separate it from the earth as much as we may For as so many rash affections which are the spring of all vices haue their beginning from earthly loue socōtrariwise celestiall and heauenly loue adorneth the soule with two excellent ornaments namely wisedome and vertue the ground of all true Beauty in which all good all contentation and felicitie consisteth And this loue which hath God for his ende and scope hath three great benefites among many others which are not to bee found in any other loue especially in that of concupiscence For first there is no good so excellent in the enioying of earthly things but it is mingled with some thing that may displease vs or some way harme vs. Whereupon taking it to be a lesse benefite and not altogether so good for vs wee are of this iudgement that it is the lesse to bee wished for of vs. But there is no such thing in God Therefore if the soule of man did beholde him by contemplation not such a one as hee is for that is impossible but as shee might contemplate him notwithstanding she is enclosed in this body shee woulde bee rauished in her loue with greater vehemencie then shee is stirred vp to embrace that which of all mortall and transitorie things shee iudgeth best and most certaine For she should know that God is a Good wherein there is nothing mingled that may breed yrkesomnesse or be hurtful but is altogether profitable and full of pleasure Although it can not be gainsaide but that the contrary seemeth to come to passe oftentimes when we see that they which loue God as they ought which by means of this loue are driuen forward induced to procure his honor and glory with all their might are commonly most visited with griefes losses and sorrowes Whereof it commeth to passe that many are alienated from this loue because they greatly dislike that troublesome estate But we must know that this humane and friuolous consideration proceedeth only of this that the price of loue is diuersly valued For there is one kinde of loue that is perpetuall and firme and another which is temporary according as the present motion of the heart pricketh one forward to followe any thing because at that instant it seemeth vnto him to be good or in regard of the profit which he seeth therein or of the appearance of good which he imagineth is in it As for example we know well that health is a greater good then is the swallowing downe of dainty morselles the pleasure whereof passeth away very quickely And yet it commeth often to passe that our appetite stirreth vs forward with such vehemencie that meere lickerishnes causeth vs to eate such meats as we know are contrary to our health The reason hereof is because we compare not the good that is in taste and in dainty fare which sodainely passeth away with that which is in health which is of a longer continuance or else because wee thinke there will not come so great hurt thereof as there may come or else we hope easily to remedy the same And thus is it with them that consider not what great good there is in God but forget him or els suppose that they cāeasily recouer that which they shal lose by folowing after a terrestriall and transitorie Good which causeth them to turne aside from God For if they thought well vpon it and knewe what losse they receiued they would neuer suffer themselues to be gouerned by their appetites and worldly desires But the bare imagination and consideration of honors and of earthly goods doth so dazell the eyes of their mind that they can not knowe the greatnesse and excellencie of celestiall goods which they forsake for those other Whereas contrariwise if they were not altogether blinde they should perceiue that this light affliction of good men which passeth away in a moment bringeth foorth in them an eternall waight of most excellent glory and maketh them partakers of God who is the perpetuall stedfast reward of their true and holy loue Now touching the second benefit which being in his loue is not to be foūd in the loue of creaturs we are to know that this latter is alwayes in feare and care for that thing which it loueth lest some euill should befall it So that notwithstanding any securitie that may be had yet there is alwayes some vexation in al loue towards men and towards mortall things But in that loue which is towardes God there is nothing but delight without care griefe or disquietnesse For we are very certaine that all things are most safe there full of ioy and lasting happinesse And for the third wee see that in the loue of concupiscence there is commonly enuy and euill iealousie which is one kind of it because many couet that which one alone would wholy possesse But it is cleane contrary in the true loue of the soule wherein is vprightnes and fellowship For he that loueth vertue and a vertuous man is so farre from being iealous that he would not onely haue many companions but wisheth that all the men in the worlde were like affected with him The same may be said of him that loueth God For he would haue al men his companions in that amitie iudgeth al those to be miserable wretched which are estranged from it As for that friend who would alone loue his friend hee loueth not perfectly but rather loueth some thing in him that is profitable to himselfe as namely to enioy alone whatsoeuer good he iudgeth to be in his friend

and turned mee to cruddes like cheese he addeth presently Thou hast clothed mee with skinne and flesh and ioyned mee together with bones and sinewes This is that couering whereof the Psalmist spake which was giuen him of God in his mothers wombe after her conception Whereupon wee haue to note that these holy men speaking in this manner teach vs sufficiently what is the chiefe part of man which they accompt to be the true man For they declare vnto vs euidently that the soule which dwelleth in the body is truely man and that the body in comparison thereof is but his couering and the lodging wherein hee dwelleth Therefore the Heathens themselues compared mans soule to one placed in a garrison in which hee is to abide vntill hee be called from thence by the Prince and Captaine that placed him therein meaning thereby to teach vs that wee must abide in this life and discharge our duetie therein so long as it shall please God who hath brought vs into it to haue vs to continue therein Truely if wee consider well of those maruailous woorkes which GOD effecteth daily in the Generation of men wee may well say that it is a great miracle of God in Nature and ought to be diligently considered of as Dauid testifieth that hee did so in his owne person Therefore he saieth Thou holdest mee straight behinde and before and layest thine hand vpon me shewing throughout the whole psalme that there is nothing in man so hidden and couered which is not discouered before GOD and which hee knoweth not and searcheth not vnto the bottome to the ende that men deceiue not themselues through their hipocrisie thinking to hide themselues before him For this cause hee sayeth in the beginning that he is so knowen to GOD on all sides both within and without that there is not so much as one motion in him nor one thought or affection which is not wholly manifested vnto him And to prooue and confirme his saying hee taketh his argument from the creation of man giuing vs to vnderstand thereby that forasmuch as GOD is his Creatour and Maker it can not bee but that he shoulde throughly know his worke Whereby wee haue a certaine testimonie of that which wee spake in our former discourse of the creation of all those men that are dailie created by Generation according to the order of Nature appointed by GOD. For the Prophet doeth no lesse acknowledge that GOD hath made him then Adam the first man did So that looke what the Prophet speaketh of his owne person it is also to bee vnderstoode of euerie one both in regarde of his creation as also of that knowledge which GOD hath of all things in man be they neuer so hidde and couered Afterward hee addeth that this knowledge is too woonderfull for him and so high that hee cannot attaine vnto it Nowe wee may iudge well both of the composition of mans body and also of the nature of the soule by those discourses which wee haue already made And if wee did consider but of the body by it selfe yet had wee iust cause to say as much as Dauid sayeth heere What then might be spoken if wee ioyned the soule with the body and considered onely of that which might generally be knowen by such meanes as are already set downe For by that which we doe knowe wee shall iudge well enough howe farre this knowledge exceedeth our capacitie and what remaineth yet behinde which we cannot comprehend Forasmuch then as the Prophet woondereth so much at this great and high skill whereof God giueth vs so excellent testimonie in the creation and generation of men wee ought not to thinke it superfluous and vnprofitable but well beseeming a Christian man to enquire after that which God would haue vs know and which we may know and to consider well of his woorkes wherein he manifesteth his prouidence and wisedome especially in man who is as wee haue heard the chiefest of all his workes amongst the visible creatures and as it were an other worlde created within this Nowe as Dauid from the creation of man inferreth the knowledge which God hath of him so Iob in the same place that I alleadged euen now concludeth that forasmuch as God is the Creator and Artificer that made man he delighteth not in destroying his woorke Thy hands saieth hee haue made mee and fashioned me wholly round about and wilt thou destroy mee Which is as much as if he had saide is it possible that I who am the woorke of thy hands shoulde be brought to nothing by thee For besides that this were against nature the Scripture testifieth vnto vs in many places that he is not onely a preseruer of that which he hath made but also that hee leaueth not his woorkes vnperfect and that hee is so farre from defacing them that contrariwise it is his manner to leade them to perfection Whereby wee ought to learne that the onely consideration of the worke of our creation ought greatly to solace comfort and confirme vs in all afflictions and aduersities how rigorous soeuer the hand of God should be vpon vs. For first we ought to be throughly resolued of this that no affliction can come vnto vs but by his good will and from his hand whatsoeuer the means and instruments are of which hee maketh his roddes and scourges and by which he striketh and beateth vs. Nowe then seeing the hand that toucheth vs is the same that hath made and fashioned vs wee knowe well that he setteth not himselfe against a strange woorke vnknowen vnto him but against his owne wherewith he is very wel acquainted Whereupon we may certainly conclude that it proceedeth not of crueltie and furie that he striketh vs nor yet without good cause as hee that is neither cruell nor furious nor voyde of reason So that it followeth necessarily eyther that we haue giuen him great occasion or that it is very requisite for vs. But howsoeuer it be he euer knoweth well howe to turne all the afflictions of his children to his glorie and to their great honour and profite as we haue many notable examples hereof in all the seruaunts of God and namely in those two personages Dauid and Iob of whome wee haue spoken in this our discourse Which we continuing so farre forth as it respecteth the work of mans generation are to consider more narrowely of the admirable secrete of nature therein so much as daily experience and diligent searche hath learned men to knowe Tell vs then ARAM of the fashion of a childe in the wombe Of the fashion of a childe in the wombe and how the members are framed one after another in the mothers bellie of the time and dayes within which a childe is perfectly fashioned ARAM. I cannot marueile enough at the pride and presumption of many who thinke themselues to bee such great Philosophers and so skilfull in the knowledge of natural things that they perswade themselues