Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	darkness_n	light_n	shine_v	8,378	5	9.6671	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00363	A booke called in latyn Enchiridion militis christiani, and in englysshe the manuell of the christen knyght replenysshed with moste holsome preceptes, made by the famous clerke Erasmus of Roterdame, to the whiche is added a newe and meruaylous profytable preface.; Enchiridion militis Christiani. English	Erasmus, Desiderius, d. 1536.; Tyndale, William, d. 1536.	1533 (1533)	STC 10479; ESTC S105494	175,025	343

a good mynde that in what so euer place dethe shulde come vpon the he shulde not fynde the vnprepared Thou thynkest not of chaungyng thy lyfe and prayest god thou myghtest not dye what prayest thou for than certaynly that thou mightest synne as longe as is possyble Thou desyrest rychesse and can not vse rychesse doest not thou than desyre thyne owne confusyon Thou desyrest helthe and canste not vse helth is not nowe thy honouryng of god dishonouryng of god In this place I am sure some of our holy men wyll crye out agaynst me with open mouthes whiche thynke lucre to be to the honouring of god and as the same Paule sayth with certayne swete benedictyons disceyue the myndes of innocent persons whyle they obey and serue their bely not Iesu Christe Than wyll they saye forbyddest thou worshypof sayntes in whom god is honoured They accōpte the honouryng of sayntes for absolute pyte I verely disprayse not thē so greatly whiche do those thingꝭ with certayne symple and childysshe superstycion for lacke of instructyon or capacite of wyt as I do thē whiche sekyng their own aduaūtage prayseth and magnifieth those thingꝭ for most gret and perfyte holynesse whiche thyngꝭ peraduenture be tollerable may be suffred● for their owne profyte aduaūtage cherisshe maintayne the ignorance of the people whiche neyther I my selfe do dispyse but I can not suffre that they shulde accōpte thingꝭ to be highest most chefe which of thē selfe be neyther good nor bad those thynged to be greatest and of most value whiche be smallest of leest value I wyll prayse it be contēt that they desyre helth of Rochus whom they so gretly honour if they cōsecrate it vnto Christ. But I wyl prayse it more if they wolde praye for nothing els but that with the hate of vyces the loue of vertues myght be encreased and as touching to lyue or to dye let thē put it into the handꝭ of god let them say with Paule whether we lyue wheder we dye to god at goddꝭ pleasure we lyue or dye It shal be a perfyte thyng if they desyre to be dissolued from the body and to be with Christ if they put their glory ioy in diseases or sycknesse in losse or other domages of fortune that they might be accompted worthy whiche euen in this worlde shulde be lyke or confyrmable vnto their heed To do therfore suche maner of thynges is not so moche to be rebuked as it is peryllous to abyde styll and cleane to them I suffre infyrmyte and weaknesse but with Paule I shew a more excellēt way If thou shalte examyne thy studyes and all thy actes by this rule and shalte not stande any where in meane thynges tyll thou come euen vnto Christe thou shalte neyther go out of thy waye at any tyme neyther shalte do or suffre any thynge in all thy lyfe whiche shall not tourne and be vnto the a mater of seruynge and honourynge god ¶ The fyfth rule capi .xiij. LEt vs adde also the fyfth rule as an ayder vnto this forsayd fourth rule ●yte that thou put perfyte pity that is to saye the honouryng of god in this thyng only if thou shalt enforce alway from thynges visyble whiche almoste euery one be imperfyte or els indifferēt to ascende to thynges inuysible after the diuysyon of a man aboue rehersed This precept is apertaynyng to y● mater so necessarily that whether it be through neglygence or for lacke of knowlege of it the moste parte of christen men in stede of trewe honourers of god are but playne superstycious and in al other thynges saue in the name of christen men onely vary not greatly from the superstycion of the gentyles 〈…〉 Let vs ymagyne therfore two worldes the one intelligyble the other visyble The intellygible whiche also we maye call the angelycall worlde wherin god is with blessed myndes The visyble worlde the cyrcle of heuen the planettes sterres with all that included is in them as the foure elementes Than let vs ymagyne man as a certayne thirde worlde parte taker of bothe the other of the visyble worlde if thou beholde his body of the inuysible worlde if thou cōsyder his soule In y● visyble worlde bycause we be but straūgers we ought neuer rest but what thynge so euer offreth it selfe to the sencyble powers that is to say to the fyue wyttes that must we vnder a certayne apte comparyson or simylitude aply to the angelycall worlde or els whiche is most profytable vnto maners and to that parte of man whiche is corespōdent to the angelyke worlde that is to say to the soule of man what this visyble sonne is in the visyble worlde that is the diuyne mynde The so● the di●●● mynde●● that is to say god in y● intelligyble worlde in that parte of the which is of that same nature that is to say in the spyrit Loke what the moone is in the visyble worlde that in the inuysible worlde is the congregacion of angels of blessed soules called the tryumphant churche and that in the is the spyryte what so euer heuens aboue worketh in the erthe vnder them that same dothe god in the soule The sonne gothe downe aryseth rageth in heate is temperate quyckneth bringeth forthe maketh rype draweth to hym maketh subtyle and thynne purgeth hardeneth mollyfyeth illumyneth clereth cheryssheth and comforteth Therfore what so euer thou beholdest in hym ye what so euer thou seest in the grosse parte of this worlde of the elementes whiche many haue seperated from the heuens aboue and cyrcles of the fyrmament In conclusyon what so euer thou consydrest in the grosser parte of thy selfe accustome to applye it to god and to the inuysible porcyon of thy selfe So shal it come to passe that what so euer thynge shall any where offer it selfe to any of the sensyble wyttes that same thyng shall be to the an occasyon of pity The occasion of pyte to honour god whan it delyteth thy corporall eyes as oft as this visyble sōne spredeth hym selfe on the erthe with newe lyght by and by call to remembraunce howe great the pleasure is of the inhabytauntes of heuen vnto whome the eternall sonne euer springeth and aryseth but neuer goth downe Howe great are the ioyes of that pure mynde whervpon the light of god alwayes shyneth and casteth his beames Thus by occasion of the visyble creature pray with the wordes of Paule that he whiche cōmaunded lyght to shyne out of darknesse may shyne in thy herte to gyue lyght and knowlege of the glorye of god in the face of Iesu Christ. The glory of god appered in the face of moyses but we beholde the glory of god ī the face of Iesus Chryste Repete such lyke places of holy scripture in whiche here there the grace of the spyrite of god is compared to lyght The grace of god is called lyght nyght is compared to synne The night semeth

tedyous to the darke thynke on a soule destytute of the light of god darke with vyces ye and i● thou canst ꝑceyue any derknesse of nyght in the pray that the sonne of iustyce maye aryse vnto the. This wyse thinke surely byleue that thingꝭ inuysible whiche thou seest not are so excellēt so pure so perfyt that thinges whiche be sene in cōparyson of them are scarse very shadowes represētyng to the eyes a small a thynne simylytude of thē Therfore in this outwarde corporall thingꝭ what so euer thy sensyble wyttes eyther desyre or abhorre it shal be a gret deale meter that the spyrit loue or hate thesame thynge in inwarde incorporall thyngꝭ The goodly beautye of thy body pleaseth thyne eyes thinke than how honest a thing is the beauty of the soule what soeuer is perceyued in the body that same is to be vndersto●de in the ●●ynde A deformed vysage semeth an vnplesaūt thīg remēbre howe odyous a thing is a mynde defyled with vyces and of all other thyndo likewyse For as the soule hath certayne beauty wherwith one whyle she pleaseth god a defourmyte wherwith an other whyle she pleaseth the dyuell as lyke vnto lyke so hath she also her youthe her age sicknes helth dethe lyfe pouerty riches ioye sorowe werre peace colde heate thurst drinke hunger meate To cōclude shortly what soeuer is fylthy in the body that same is to be vnderstāde in the soule Therfore in this thynge ●esteth the iourney to the spyrituall and pure lyfe if by a lytle and lytle we shal accustome to withdrawe our selfe from these thyngꝭ whiche be not trewly in very dede but partely apere to be that they be not 〈…〉 as fylthy voluptuous pleasure honour of this worlde partely vanysshe awaye and haste to retourne to naught and shall be rauysshed and caryed to these thyngꝭ whiche indede are eternall immutable and pure whiche thynge Socrates sawe full well a philosopher not so moche in tonge and wordes as in lyuing and dedes for he saythe that so onely shall the soule departe happely from her body at the last ende if aforehad she haue dyligently through true knowlege recorded practysed dethe and also haue longe tyme before by the dispysynge of thynges corporall and by the contemplacyon and louyng of thynges spyrituall vsed her selfe to be as it were in a maner absent from the body 〈◊〉 to the 〈◊〉 of chryst Neyther the crosse vnto whiche Christ calleth and exhorteth vs neyther that dethe in whiche Paule wylleth vs to dye with our heed as also the prophete saythe for thy sake we be slayne all the daye longe we be accompted as shepe appoynted to be kylled neyther that whiche the apostle wryteth in other termes ●ayeng seke those thynges that be aboue not which be on the erthe Taste and haue perceyuaunce of thynges aboue meaneth it any other thynge than that we vnto thynges corporall shulde be dull and made as thoughe we were insensyble and vtterly without capacyte So that the lesse felyng we haue in thynges of the body so moche the more swetnesse we myght fynde in thynges pertaynynge to the spyrite and myght begynne to lyue so moche the trewlyer inwardely in the spyrite the lesse we lyued outwardly in the body In conclusyon to speake more playnly so moche the lesse shulde moue vs thynges caduke and trausytory the more acquaynted we were with thinges eternall So moche the lesse shulde we regarde the shadowes of thyngꝭ the more we haue begonne to loke vp vpon the the very trewe thynges This rule therfore muste be had euer redy at hande that we in no wyse stande styll any where in temperall thynges but that we ryse thence makyng as it were a steppe vnto the loue of spyrituall thyngꝭ by matchyng the one with the other or els in comparyson of thynges whiche are inuysible that we begynne to dispyse that whiche is visyble The disease of thy body wyll be the easier if thou woldest thynke it to be a remedye for thy soule Thou shuldest care the lesse for the helthe of thy body if thou woldest tourne all thy care to defende and mayntayne the helthe of the mynde The dethe of the body putteth the in feare the dethe of the soule is moche more to be feared Thou abhorrest the poyson whiche thou seest with thyne eyes bycause it bringeth myschefe to the body moche more is the poyson to be abhorred whiche s●eeth the soule Cicuta is poyson Cycuta is a poyson e●be of the body but voluptuousnesse is moche more redy poyson to the soule Thou quakest and tremblest for feare thy heere standeth vpright thou arte spechelesse thy spyrites forsaken the and thou waxest pale fearynge leest the lyghtnynge whiche apereth out of the cloudes shulde smyte the but howe moche more is it to be feared leest there shulde come on the the inuysybe lyghtnyng of the wrathe of god whiche sayth Go ye cursed persones in to eternall fyre The beautie of the bodye rauyssheth the why rather louest thou not feruētly that fayrnesse that is not sene Trāslate thy loue in to that beautye that is perpetuall that is celestyall that is without corrupcyon and the discretelyer shalte thou loue the ●aduke and trāsytory shappe of the body Thou prayest that thy felde maye be watred with rayne leest it drie vp praye rather that god wyll vouchesaffe to water thy mynde leest it waxe barayne from the ●●ute of vertues The mystery in all thynges must be loked vpon Thou restorest and encreasest agayne with great care the waste of thy money Holy scrypture is sylenus of Alcybyades Sylenus be ymages made with ●oyntes so that they may be opened contayny●ge outwarde the symylitude of a 〈◊〉 or an ape or ●●che lyke try●els whan they 〈◊〉 opened sodenly appereth some excellent or m●ruaylous thynge vnto such thynges ●●●biades a noble man of At ●●e●es compared the phylosopher Soerates for socrates was so symple outwarde and so excellente inwarde the greatest care of al oughtest thou haue to restore agayne the losse of the mynde Thou hast a respecte longe afore hande to age leest any thyng shulde be lackyng to thy body and shuldest thou not prouyde that nothynge be lackynge to the mynde And this veryly ought to be done in those thynges whiche dayly meteth our sensyble wyttes and as euery thynge is of a dyuers kynde euen so dyuersly dothe moue vs with hope feare loue hate sorowe ioy The same thyng muste be obserued and kepte in all maner of lernyng whiche include in them selfe a playne sence and a mystery euen as they were made of a body and a soule that the lyterall sence lytle regarded thou shuldest loke chefly to y● mistery Of whiche maner are the letters of al poetes philosophers chefly the folowers of Plato But most of al holy scripture which beyng in a maner lyke to S●lenꝰ of Alcibiades vnder a rude and folysshe couering include pure diuyne and godly