Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	heaven_n	saint_n	world_n	6,085	5	4.5948	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20983	Emblema animæ or Morrall discourses reflecting upon humanitie. Written by John du Plessis now Cardinall of Richleu. Translated by I.M. Also varietie of obseruations delightfull to the minde; Emblema animae. English	Richelieu, Armand Jean de Plessis, duc de, 1585-1642.; Maxwell, James, b. 1581.; Marshall, William, fl. 1617-1650, engraver.	1635 (1635)	STC 7359; ESTC S111092	68,276	289

at the foote or foundation therof it was all built of marble ●one and in the building thereof were imployed continually for the space 20 yeares ●600000 men and for the sustenance of these workmen was disburst in radish and such other ●oots 1800 tallents which according to our reckoning is the summe 1880000 crownes this might seeme uncredible were it not that it is affirmed by so many authors of authority The fourth was the Mausol of Mausolus King of Caria and husband to Artemisia so called this woman for the great love shee bare to her spouse burned his dead body and dranke the pouder thereof thinking no Sepulcher so worthy as her owne body and the rest of the pouder she buried in this famous Tombe the stone whereof wa● of an excellent kinde of marble it was 411 feete in circuit and 25 cubits high and wa● environed about with 36 Piller of stone wonderfully wel● carved The fift was the Temple o● Diana builded by the Amazones it was 455 foot long and 220 foote broad and in it stood 127 marble pillers each of them being 70 foote high the worke thereof was so wonderfull curious that it was 220 yeares a making The sixt was the Image of Iupiter Olympius in Achaia all of Porphyre an infinite number of little pieces joyned together this image beside the excellency of the worke is especially noted for the greatnesse thereof and was the more famous by reason of the game called Olympiades there kept The seaventh was the Tower Pharos nigh unto Alexandria in Egypt builded by Ptolomeus Philadelphus King of Egypt to direct the passengers which came to take haven therabouts by burning of pitch or other like things in the toppe this Tower was of a marvellous height and singular workemanship the building whereof cost according to our money 480000 crownes Some Authors put for the seventh wonder the Gardens and Orchards upon the walls of Babylon Others put the Obelisque of Semiramis which differeth in nothing from a Pyramid saving that it is all one stone the Obelisque Semiramis caused to be wrought and taken out of the mountaines of Armenia it was a hundreth and fifty foote high and every square was foure and twenty foote broad at the bottome so that it contained in circuit 96 foot The seven wise men of Greece BIas borne in the haven town of Priene in the Countrie of Ionia Solon borne in the Iland of Salamine Chilo borne in Lacedemonia Cleobulus borne at Lindus in the I le of Rhodes Pittacus borne at Mitylene in the I le of Lesbos Thales borne at Mileto in Greece Periander King of Corinth The tenne Sibylles THe first was of Persia called Samberta or Persica which among other Prophecies said the wombe of the Virgine shall be ●he salvation of Gentiles The second was of Libya called Lybica One of her Prophecies was The day shall come that men shall see the King of all living things and a Virgine Lady of the world shall hold him in ●er lap The third was Themis surnamed Delphica because shee was borne and prophecied at Delphos A prophet shal be born of a Virgine The forth was Cumaea born at Cimeria a City of Campania in Italy who prophesied that God should bee borne of a Virgine and converse among sinners The fift was the famous Erithrea borne at Babylon who especially prophecied a great part of our Christian Religion in certaine verses recited by Eusebius the first letters of every which verses being put together make these words Iesus Christ Sonne of God Saviour These verses are translated into Latine by Saint Austine Lib. 18 and 23. de civitate die the substance whereof followeth The earth shall sweat signe o● judgement from heaven shal● come a King which shal● raigne for ever that is to say in humane flesh to the end that by his presence hee judge the world so the unfaithfull aswell as the faithfull shall see God with their eyes aloft among his Saints and in the end of the world the soules of men with their bodies shal appeare whom hee shall judge when the roundnesse of the earth untilled shall bee full of clods of earth and grasse men shall cast away their idols and all their precious jewels the world shall be consumed with fire hee shall pierce the inferiour parts and breake the gates of hell then to the flesh of Saints shall bee given free and cleere light and the evill shall bee burned with eternall fire all secrets shall bee opened and every one shall know the secret of his neighbour and God shall discover the consciences and harts of all men then shall there bee lamentation and gnashing ofteeth The Sunne and Starres shall lose their light the Firmament shall be dissolved and the Moone shall be darkened the Mountaines shall be throwne downe and the Valleyes shall be made equall with them there shall be nothing in the world higher or lower then another Mountaines and Valleyes shall bee made plaine al things shal cease the earth shall bee d●yed unto powder and dust the fountains and rivers shall be burned likewise then shall a Trumpet sound from Heaven in wofull horrible manner and the opening of the earth shall discover confused and darke hell with the torments and paines of the miserable condemnec and here before the Judge shall come every King a river of fire and brimstone shal fal from Heaven Divers other things were prophesied by this Sibyll and because they were obscure and therefore not to be comprehended by the Gentiles before they came to passe shee sayd of her selfe these words They shall thinke mee a false and blinde Prophetesse but when they shall see these things come to passe they will remember me and call me no more a false Prophetesse but a Prophetesse of the Almighty God The sixt was called Samia borne in the I le of Samos which said Hee being rich shall bee borne of a poore Maide the creatures of the earth shall adore him praise him forever The seventh was called Cumana because shee prophesied at Cumas a Towne of Campania in Italy shee prophesied that he should come from Heaven and reigne here in poverty he should rule in silence and bee borne of a Virgine Shee is affirmed to have written Nine Bookes of the Sybills They were all presented by an old woman to Tarquinius Superbus but hee not willing to pay so great a summe of money as was demanded den●ed them wherupon the old woman burnt three of them requiring as much money for the other sixe as for all which being denied she also burned the other three asking as much for the three remaining as for the rest which Superbus amaz'd gave and the old trotte vanished These Books contained man●fest Prophesies of the Kingdome of Christ his Name his Birth and Death They were burned by the Arch Traytour Stilico so that those Prophesies which are now extant are onely such as are extracted out of others writings The eight was called Helesp●ntica borne at Marmisea

and wil another hath sweet Children and another faithfull and trusty friends Comforters in Adversity are diverse and most of them such as Iob had if they see a man forsaken by those who perhaps were his dearest friends in a better fortune they thinke him forsaken of God also and few there are that attribute his fall to a tryal of his patience or love censure not thy brother for as his afflictions are greater so are his comforts and the one would not be given but that it makes the other greater Antipater of Thrase did reckon it among his other good fortunes that he had sailed prosperously betweene Sicile and Athens but wee each one of us would have all though we have not in the meane time the understanding to thanke God for the smallest thing Neither make wee any account or reckoning of the greatest goods because they seeme to us to bee too common as to live to be in health to see to heare to speak to enjoy peace to eat and drink to have foode for our belly and cloathes for our back to see and enjoy the fruites of the labourable ground together with the commodities of the saileable Sea that we can talk or hold our tongue sit or stand sleepe or wake as we will If men would but consider in their mindes what displeasure and griefe redoundeth unto such as doe lacke any of these abilities they would no doubt live much more content then they doe What thinke ye would the sicke give for the benefit of health the blind for the use of his eyes and such as are despised for a small measure of renowne we wretches are so blockish and blind that we can never prize the goods that we have untill that wee bee deprived of them and have them no more For we care not if what we doe bee right or wrong so it make for the raising of our fortune and thus hath vice by the contempt of adversity bin entertained That which resteth I wish you alwaies to bee advised that yee fall never so farre in love with the things of this life that the feare ye have to loose them vexe you with unrest or yet having lost them immoderate sorrow for them hurle you headlong into despaire DISC. 13. Of sadnesse and sorrow SAdnesse or heavinesse of heart is a languishing feeblenesse of the spirit and a kinde of discouragement ingendred by the opinion that wee have of the greatnesse of those evills that afflict us It is a dangerous enemy to our rest which presently weakneth and quelleth our Soules it corrupteth the whole man brings his vertues asleepe and it is the Daughter of Adversity which doth beget in us vexation and griefe according to the greatnesse or smalnesse thereof whence likewise there hapneth some fault For now adayes wee may see men ordinarily mourning and moaning excessively for many things not so much for that they have cause as because it is the custome One lamenteth the mishaps of his neighbour or friend and carrieth a pale and heavy countenance to shew that he is very pensive although he be nothing sorry at all This kind of customable compassion is altogether unprofitable in regard that even in your owne adversity yee ought not to bee sad but onely so farre forth as reason doth require and not as custome doth command There are sixe kind of men that are never without sorrow Hee that cannot forget his trouble an envious man that dwelleth by Neighbours newly enriched he that dwelleth in a place and cannot thrive where another did thrive before A rich man decayed and fallen into poverty He that would obtaine that hee cannot get And hee that dwelleth with a wise man and can get nothing of him And besides these how many is there who weepe when others looke on them and doe thinke it should be a very ill favoured thing not to shed teares when as others doe mourne How many frivolous sorrows hath it made many to slide into to leane too much upon the tottering and unstayed proppe of opinion How much better were it in such cases to devise some new fashion and to feele humane accidents after that mood which best becommeth wise and moderate men What good doe their immoderate sighs and sobs either to the living or to the dead Doth there any other thing flow there-from save that they waste themselves wretchedly and retchlesly away For tho it be true that oftentimes such disasters and accidents fall out that it is impossible for men to passe them over without being touched with sorrow for the same neverthelesse we must alwaies be ware to be more sorry then reason doth allow and seeing that time ought to heale us in the end it were a babishnesse not to prevent it wisely and to do that betimes which at one time or other we must doe perforce How many men shortly after the death of their children or wives have recomforted themselves esteeming the time lost which they had spent in sadnesse and in sorrow For although though it bee true that such persons are worthy to bee renewed in our remembrance yet wee ought to bring thereunto that moderation and remedy which at last will needs offer and apply it selfe though ye would never so faine resist it DISC. 14. Of the affliction of good men GRiefe is the next friend unto solitarinesse enemy to company and heire of desperation and it is not a smal occasion of sorrow unto vigorous minds and such as are touched with humanity to see vertuous men vilipended or wronged and truely it seemeth to be nothing lesse then a heavy heart-breake and almost an unsupportable paine to behold wise and peaceable men afflicted troubled and vexed yea to bee ill-used and trampled as it were under feet by the vaine world and to say the truth it seemeth that this doth touch us very neere for when as wee weigh with our selves that the portion and lot of vertuous men is no other but affliction and labour of minde we do thereupon presently imagine that thereby our best hopes are hemmed in If then such a case disquiet you thinke with your selfe that if they be honest and patient men then are they in that case so much the more happy because that in this life which is so short they purchase to themselves a life eternall in the heavens for ye must know that the first good which such as go to rest in Gods house doe obtaine is to bee quit and discharged from the tentations and torments of this troublesome life Afflictions on earth are as so many good companions unto the godly which though of themselves unworthy yet make their cause the better who ayme at a higher end then the blinded eyes of the ignorant without dazling can behold and so becomes the master of their owne hopes before others perceive them in trouble The heavens are their onely prospect where they behold the creator of Nature in his height of wonder and themselves are the Mine into which they dive