Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	body_n	glorious_a	resurrection_n	2,384	5	9.2419	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91918	A treatise of humilitie. Published by E.D. parson (sequestred.); Ejercicio de perfección y virtudes cristianas. Part 2. Treatise 3. English	Rodríguez, Alfonso, 1526-1616.; E. D.; W. B.	1654 (1654)	Wing R1772A; Thomason E1544_2; ESTC R208942	125,984	263

man speak il of somewhat which he hath done and declare that he is not pleased with it that so he may come to know what the other thinks and he would fain hear it excused and that the other should say no certainly it was very well said or done and you have no reason at all to be disquieted with your self upon that occasion This I say is that which he sought A certain grave Father who was a very spiritual man was wont to call this a pride of by hook or by crook because by this devise or engine one man fetches praise out of the mouth of another A man makes an end of his Sermon and is very wel content and satisfied with himself and intreats another to tel him his faults But to what end serve these hypocrisies and fictions for you beleeve not that there were any faults nor pretend any other thing but that he should praise your sermon and that he should jump with your own opinion and that is indeed the thing which you are glad to hear For if by accident he tell you plainly of any fault you are not pleased but rather you will defend it and somtimes it happens that you wil judge him who told you of it as not having so good an understanding and note in things of that nature because he held that for a fault which you conceive to have been well said All this is pride and desire of praise which you pretend to satisfie by this counterfeit Humility At other times when we are not able to conceal the fault we confesse it very clearly to the end that since we have lost a point of honour by making the fault we may recover it again by confessing it after an humble manner At other times saith Bonaventure we exaggerate our own faults and say more then is true to the end that others seeing that it is neither possible nor credible to have been so much as was said they may think that there was no fault committed at al that so they may cast the accusation upon the account of our humility So that by exaggerating and declaring more then is true we would conceal the fault which in truth is that which we intend By a thousand devises and tricks do we procure to hide and disguise our pride under the cloak of Humility And thus by the way you shall see as St Bernard saith how pretious a thing humility and how base and hateful pride is See how sublime and glorious a thing humility is since even pride desires to serve it self thereof and to be cloaked therewith and see also how base and shameful a thing pride is since it dares not so much as appear with the face discovered but overshadowed and disguised by the veil of humility For you would be extreamly ashamed and hold your selves for greatly affronted it the other should understand that you pretend and desire to be esteemed and praised and therefore it is that you procure to cover your pride with the apparence of humility But now why will you indeed be that which you are so ashamed to seem to be If you would be so out of countenance that others should know you desire to be esteemed and praised why are you not much more ashamed to desire it For the defect and ill thereof consists in the act it self of your desiring it and not in their knowing that you desire it And if you be ashamed that men should know it why are you not ashamed that it should be seen and known by Almighty God Thine eies O Lord see how imperfect I am All this come upon us for not being wel rooted in the first degree of humility which keeps us so far from the second We must undertake this busines from the first grounds thereof for first it is necessary for us to understand our own misery and our nothing and from this kind of profound knowledge of our selves is to grow a base conceit in us and a despising and contemning of what we are which is the first degree of humility and from thence we must get up to the second So that it suffices not that you speak ill of your self yea even though you speak it sincerely and from your heart but you must procure to arrive so far as that you may be glad that others think that of you which you think and say of your self and that they disesteem and despise you Saint John Climacus saith he is no humble man who is content to abase and speak ill of himself for what man is he who cannot be content to bear with himself but that man is humble who can easily be glad to be ill intreated and despised by others It is well that a man should ever be speaking ill of himself and confessing that he is proud and slothful and impatient and careless the like but it were better that he kept his patience til he were told as much by others If you desire that others may think so of you and hold you in no other estimation or account then this and that you are truly glad thereof when the occasion is offered this indeed is true Humility CHAP. XIV Of some degrees and steps whereby a man may rise to the perfection of this second degree of Humility IN regard that this second degree of humility is the most practical and difficult part of the exercise of this vertue we will divide it as some have done before us and we will set forth four degrees or steps thereof that so by little and little and as it were by measured paces we may rise up to that perfection of humility which this second degree exacts The first step is not to desire to be honored nor esteemed by men but rather to fly from all that which hath any touch of honor and estimation Our books are ful of the examples of Saints who were so very far from desi●ing to be esteemed or honored by the world as that they fled from honors and dignities and from all those occasions which might bring estimation with them in the sight of men as from the most capitall enemy which they could have Christ our Redeemer and our Master gave us the first example of this when he fled upon his notice that they meant to chose him for their King after that illustrious miracle of having fed five thousand men with five loaves and two fishes when yet himself ran no hazard in any state of life how high soever it might be but only to give us example And for the self same reason when he was pleased to manifest the glory of his most sacred body to his three Disciples in his admirable transfiguration he commanded them not to speak of it to any til after his death and glorious resurrection and giving sight to those blind men and working of other miracles he commanded them to be silent And al this was done to give us an exple of flying from honor and the estimation of men

very gibbet which he had caused to be provided for Mardochaeus This is the pay which the world is wont to give to such as serve it And now let us consider from whence al this catastrophe grew Because forsooth Mardochaeus would not rise up and do him reverence when he passed by For such a foolery as this is able to keep proud men so unquiet and restles that they shall ever be wounded by it and made sad at the heart And so we see it at this day in worldly men and so much more do we see it as the men are in more eminent place For al such things as these are as so many needles points to them which gall and transpeirce them from side to side nor is there any sharper launce which they can feel nor do they ever want their part of this how much soever they are extolled and whatsoever they possesse but they ever have their hearts as bitter as gall and they ever walk up and down the World with perpetual unquietnes and want of rest From hence we may understand another particular which we experiment very often namely that although it be true that there is a sicknes of melancholy yet many times it happens that a mans being melancholy and sad is not the humor of melancholy or any corporal infirmitie but it is the very humor of pride which is a sicknes of the soul You are melancholy and sad because you are forgotten and cast aside into some corner and because they make no account of you You are melancholy and sad because you performed not such or such a thing with so much credit and reputation as you fancied to your self but rather you conceive that you are disgraced The busines proved not as you desired that Sermon that disputation those conclusions but you rather think that you have lost opinion and credit by it and therefore you are melancholy and sad yea and when you are to do any of these publique things the-very fear of the successe and whether you shal gain or loose honour by it makes you afflicted and greived These are some of those things which make the prond man melancholy and sad But now the humble of heart who desire no honour or estimation and contents himself with a mean place is free from all this restlesness and disquiet and enjoyes great peace according to the words of Christ our Lord from whom that Saint took this saying of his If there be peace in this World the humble of heart possesses it And therefore though there were no way of spirit or perfection to be looked after but only our own interest and the keeping our hearts in peace and quietnes even for this and this alone we were to procure humility for thus we should come to live whereas the other is but to lead a kind of dying life Saint Augustine to this purpose recounts a certain thing of himself whereby he saith that our Lord gave him to understand the blindnes and misery wherein he was As I went one day saith he full of affliction and care in thought of a certain Oration which I was to recite before the Emperor in his praise whereof the greatest part was to be false and my self procuring to be praised for my pains even by them who knew that it would be false that men may see how far the vanity and folly and madnes of the World extends it self as I went I say with much thought hereof and was full of trouble and care how the busines might succeed and having as it were even a kind of feaver upon me of consuming thoughts it hapned that in one of the streets of Milan there was a poor beggar who after he had gotten wel to eat and drink was playing tricks and taking his pleasure and in fine was very merry and jolly But when I saw this I fel to sigh and represent to my friends who were present there to what misery our madnes hath made us subject Since in all our troubles and namely in those wherein we found our selves at that time carrying a great burthen of infelicity upon our backs and being wounded with the vexation of a thousand inordinate appetites and daily adding one burthen to another we did not so much as procure to seek any other thing than only some secure kind of contentment and joy wherein that poor beggar had out-stripped us already who perhaps should never be able to overtake him therein For that which he had now obtained by means of a little alms namely the joy of temporal felicity I still went seeking and hunting out with so much solicitude and care It is true saith Saint Augustine that the poor man had no true joy but it is also true that the contentment which I sought was more false then this and in fine he then was merry and I said he was secure and I ful of cares and fears And if any man should ask me now whether I had rather be glad or grieved I should quickly make answer that I had rather be glad and if he should ask me yet again whether I had rather be that beggar or my self I should then rather choose to be my self though I were then ful of afflictions but yet for ought I know I should have no reason to make this choise For I ask what cause I can alledge For my being more learned gave me then no contentment at all but only desired to give contentment to others by my knowledge and yet that not by way of instructing them but without doubt saith he that poor man was more happy then I not only because he was merry and jolly when I was full of cogirations and cares which drew even my very bowels out of my body but because he had gotten his Wine by lawful means whereas I was hunting after vain glory by the way of telling lies CHAP. XXII Of another kind of means more efficatious for the obtaining the vertue of Humility which is the exercise thereof WE have already spoken of the first kind of means which are usually assigned for the obtaining of vertue which is certain reasons and considerations both divine and humane But yet the inclination which we have to this vice of pride is so very great by reason that the desire of Divinity Eritis sicut dii remains so rooted in our hearts from our first parents that no considerations at all are sufficient to make us take our last leave of the impulse and edge which we have to be honored and esteemed It seems that that happens to us herein which ours to others who are full of fear For how many reasons soever you give to perswade such persons that they have no cause to fear such or such a thing they yet make this answer I see well that all you say is true and I would fain not fear but yet I cannot obtain it of my self For just so some say in our case I well perceive that al those reasons which you