Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	eternal_a	see_v	weight_n	3,366	5	9.1437	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30636	Tagathon, or, Divine goodness explicated and vindicated from the exceptions of the atheist wherein also the consent of the gravest philosophers with the holy and inspired penmen in many of the most important points of Christian doctrine is fully evinced / by Richard Burthogge.	Burthogge, Richard, 1638?-ca. 1700.	1672 (1672)	Wing B6157; Wing B6156_CANCELLED	50,348	170

〈◊〉 and this consideration justifieth God For as a Father who corrects his child but to mend him or who refuses to him a knife wherewith he seeth he will cut his Fingers or who abstructs a marriage that seemeth advantageous to his Son which he foresees in the End will prove his Ruin He loses not the Reputation of a Good or Kind Father but acquireth to it that of wise so also 't is with God God is a Good Father and if he afflict it is if need be but to embetter and improve his Children or if he refuse them what they apprehend to be obliging and Good 't is because indeed it is not so it would be ruinous if he should grant it or detrimental at the least to their eternal or else their temporal State They would lose in Goods of the mind and in their Spiritual Comforts what they gain in these of the body or the like Nor has he absolutely promis'd Health or Riches or Honour or any one External thing but all as far as they conferr to us no Good thing will he withhold and 't is Good he has not absolutely promis'd any seeing as the case may be they all may turn to hurt There is a sore Evil which I have seen under the Sun namely Riches kept for the Owners thereof to their hurt And there is a time wherein one man ruleth over another to his own hurt So Seneca Mala pro bonis petenti periculosum est assequi SECT 6. And here it ought to be remarked that a great occasion of mistake in this matter is the impertinent judgement which is made of Good and Evil by Sense to reform which we must consider that Sense is not the sole and proper Measure of them there is indeed a Sensitive but this is but an Animal an inferiour Good or Evil there is a Higher a more exalted and Superiour which is the Rational and Humane It is the Rational Appetite and not the Sensitive that is the Measure of Good and Evil among men that will not sink themselves to the Beasts To man there are better Goods than the Sensitive and worse Evils These of Reason are as much Superiour unto them of Sense as men themselves to Beasts Wherefore he is no gainer that gets but sensitive Good by the losse of Rational So Seneca Altum quiddam est Virtus ex celsum regale invictum infatigabile voluptas humile servile imbecillum caducum cujus statio ac domicilium fornices propinae sunt Quid mihi voluptatem nominas Hominis bonum quaero non ventris qui pecudibus ac beluis laxior est And if a Father try his Son or exercise his vertue and refuse to gratifie him in a small and petty Boon but to see how he will take it resolving if he take it well to recompence him with a greater what injury is done the Child or what unkindness can the Atheist find in the Father And this is the Case For no Believer is a loser by his Crosses seeing if he bear them well his light afflictions which are but for a moment work out for him a far more exceeding and eternal weight of Glory Now a Poet bringeth not his Heroe to his utmost Felicity but in the conclusion after he hath made him give a thousand proofs of his vertue and hath made him pass a thousand difficulties We must be at pains for heaven many shall seek and shall not enter we must strive if we will enter Heaven is taken by violence Remember the Olympic Exercises The Apostle alludes to them So run as you may obtain Strive lawfully c. SECT 7. The Genesis of Man and Things the best Apology for Providence against the cavils of the Atheist and a great instance of Divine Benignity The Atheists 1. Objection That God did not fix and settle Adam in it fully answered and exposed as irrational 2. Objection The Iniquity of God and Providence in concluding all men under misery for the Sin of One This removed and the righteousness of God asserted and vindicated But what does most illustriously set off the Goodness and Benignity of God beyond exception is this consideration that Man was in his first Condition made both Innocent and Happy placed by Divine Bounty in a Garden most delicious and as free from all trouble as he was from sin he had as many Servitours obsequious to his will while he was so to God's as there were Creatures nor had he any Cross Incounters or Displeasures then And if he have occasion to complain now of any alteration made in it as it cannot be denyed but indeed he has it must be of himself who if he be no longer Happy it is because he is no longer Innocent but having first revolted from his Maker all the Creatures now revolt from him The very ground is Cursed and he is made to see his Folly and his Sin together in the Punishment of it But from the beginning it was not so Death and Curse came in by Sin Cursed is the Ground for thy sake in sorrow shalt thou eat c. Many Heathens saw this That of Homer is Pertinent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which one well translates O Dii quàm falsè mortales numina coeli Incusant causasque sibi fontemque malorum E vobis pendere putant casusque nefandos Sed nihil est sua nam pereunt ob facta scelesti Ac praeter fatum cumulant sibi corde dolores Hear Catullus Sed postquam tellus scelere est imbuta nefando Justitiamque omnes cupidâ de mente fugarunt And Hesiod in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 describing the Golden Age doth evidently represent the State of Man in Paradise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein also the famous Ovid admirably imitates him and what other is his Story of Pandora than an Allusion to the Fall of Man which was occasion'd by a Woman It may be Plato and Timaeus had regard to Genesis when they asserted nothing mortal was immediately created for nothing was at first made so unless you will be subtil and distinguish accurately by affirming that the things created were at first Mortalia though they were not Moritura and be it so yet Death came in by Sin and so it could not be before it which is as much as probably they meant or we would have them to But if they meant it not in that it is as evident as Light it self they did in Pr●-existence a Theory obtaining over all the World This being nothing but a Depravation of the History of Adams Fall and his Exilement on it out of Paradise This is Plato his descent of Souls Which whosoever shall peruse Hierocles his account thereof a person that could well give it must needs as soon acknowledge as he shall consider And in regard it is important to demonstrate this Truth as well