Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	flesh_n	flower_n	grass_n	2,824	5	11.0191	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01094	Foure sermons, lately preached, by Martin Fotherby Doctor in Diuinity, and chaplain vnto the Kings Maiestie. The first at Cambridge, at the Masters Commencement. Iuly 7. anno 1607. The second at Canterbury, at the Lord Archbishops visitation. Septemb. 14. anno 1607. The third at Paules Crosse, vpon the day of our deliuerance from the gun-powder treason. Nouemb. 5. anno 1607. The fourth at the court, before the Kings Maiestie. Nouemb. 15. anno 1607. Whereunto is added, an answere vnto certaine obiections of one vnresolued, as concerning the vse of the Crosse in baptisme: written by him in anno 1604. and now commanded to be published by authoritie	Fotherby, Martin, 1549 or 50-1620.	1608 (1608)	STC 11206; ESTC S102529	138,851	236

it is descended to wit onely from this Vanity The Prophet Dauid likewise vseth the very same word in the very same sense for he saith that Man is like to Vanity because his daies Vanish like a shadow And all the old Translations as Saint Ierom obserueth except onely The Septuagint to illustrate this Vanity by a liuely example and to set the true nature of it as it were before our eyes in stead of All is Vanity they translate All is smoke because nothing vanisheth so quickly as smoke it riseth vp very stately as it were a tower and it mounteth vp aloft as if it would reach vnto the very heauens and yet euery little blast of wind disperseth and driueth it away This is the vnstable and fraile nature of Vanity it is as weake as smoke and therefore the Apostle Iames compareth the life of man for the Vanity and the weakenes of it vnto a Vapour or Smoke which sodainely appeareth but presently vanisheth And the Prophet Dauid as you heard before compareth it vnto a Shadow which is lesse then Smoke so that nature it selfe can hardly fit any paterne or find any comparison to expresse vnto the life the fraile and fleeting nature of this vnstable Vanity Now Vanity in this fourth sense hath two branches or degrees the one of them a steppe vnto the other the first of them is Vanitas mutationis The Vanity of alteration The second is Vanitas corruptionis The Vanity of corruption or dissolution Of the first of those Vanities to wit the Vanity of alteration Iob speaketh in his booke where he compareth the friendship of this present world vnto ice and snow which with the least heat of the sunne vanisheth away that is altereth and changeth into an other nature Of the second degree or branch of this Vanity to wit the Vanity of corruption the Apostle Paul speaketh in the Epistle to the Romans where he pronounceth of all Gods visible creatures that They be subiect vnto Vanity that is the Vanity of corruption as he himselfe expoundeth it in plaine and expresse words for Quicquid finem habet Vanum est as Primasius glosseth vpon that place So that if Vanity be taken in this fourth signification as S. Ierome thinkes it is who saith vpon these wordes that Caducum quiddā in hoc verbo Vanitatis oftenditur that Vanity implieth a weaknes and fragilitie then King Salomons meaning is that all these earthly things are so fraile and so momentary that they be as wauering as the wind hauing no constancie no firmnesse no stabilitie in them but are changed in a trice as easily as smoke And it is most true indeed as we may euidently see in euery one of them if particularly we doe looke into them For what other thing is honour but onely a light blast of the peoples breath which vanisheth in a moment as the sound of a tinckling Cymball in the ayre What other thing is beauty but the weake paint of a false colour which with one shake of an ague is blasted and so fadeth What other thing are riches but a heape of shining dust which with euery blast of winde is puft away and perisheth Finally what thing is all liuing flesh but only grasse as the Prophet Isai teacheth and what all the glory of it but the flower of the field the grasse withereth and the flower fadeth if the breath of the Lord doe but blow vpon it as it followeth in that place So that no globe of smoke is more quickly dissipated no blast of winde more quickely changed then the weake vnstable nature of all earthly matters is Yea and though they had some stability in themselues yet haue we no whit of stability in our selues but euery day and houre are subiect vnto Vanity not onely to the Vanity of mutation but also to the Vanity of corruption So that though they could not be taken away from vs yet may we in a moment be taken away from them as Belshazzar was from the middest of his pleasure euen whilest he was floting in his greatest iollity and Herod likewise in the middest of his honour euen whilest he was extolled with his greatest glorie and the rich man likewise from the middest of his treasure euen whilest he was saying Anima quiesce So that both in respect of their frailty and of ours neither hath the rich man any cause to reioyce in his riches nor the strong man in his strength nor the wise man in his wisdome nor any man in any thing but onely in the Lord. For Mundus transit The world vanisheth away as it were a little smoke with al the concupiscences of it but God is alwayes I am he is euer the same and in him is no change as the Prophet Malachi noteth no not so much as a shadow of change as the Apostle Iames addeth The consideration of this transitory Vanity of these earthly things ought to worke in our hearts those same two good effects which I mentioned in the beginning of this speech f●irst to loosen our affections from the world And secondly to knit them vnto God The first of these two vses Saint Hierom maketh of it in his comment vpon this place Aspiciens elementa saith he rerū multiplicē varietatem admiror quidem operum magnitudinem s●d recogitan● omnia haec transire solumque Deum idem semper esse cogor non semel sed bis exclamare Vanitas Vanitatum When I consider saith he the heauens and the elements and the wonderfull variety of creatures in them both I stand almost astonished at the wonderfull maiesty and greatnes of the worke but when I consider againe that all these things are but transitory and that onely God himselfe hath stable perpetuity then am I forced againe in as great a contempt of them to cry out not once but twice O Vanity of vanities He calleth them Vanity because they be transitory and therefore of our loue thinketh them vtterly vnworthy The second of those vses doth the Apostle Peter make in his second Epistle Seeing then saith he that all these things shall be dissolued what manner of persons ought we to be in godlines and holy conuersation of life looking for and hastning the day of Gods comming The consideration of the frailty and Vanity of all earthly things ought to make our affections to mount vp into heauen and to setle themselues there vpon stable and eternall things to wit on God himselfe in whom is no change as you heard before This is the right vse which we ought to make of considering the frailty of our earthly state The fifth signification of this word Vanity is all one with Iniquity so that Vanum and Iniquum be in this sense Synonyma a Vaine thing is nothing but a lewd and a wicked thing In this sense doth Pacuui●s vse the name of Vanity as Nonnius obserueth Ne tu turpassis Vanitudine