Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	earth_n	soul_n	16,341	5	5.1635	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05575	Tvvo bookes of constancie. Written in Latine, by Iustus Lipsius. Containing, principallie, A comfortable conference, in common calamities. And will serue for a singular consolation to all that are priuately distressed, of afflicted, either in body or mind. Englished by Iohn Stradling, gentleman; Iusti Lipsi de constantia libri duo.	Lipsius, Justus, 1547-1606.; Stradling, John, Sir, 1563-1637.	1595 (1595)	STC 15695; ESTC S120692	104,130	145

afflictions and calamities are for our good in respect of Their beginning vvhich is of God Who being eternally and immutably good is the cause of any euill Cap. ● Their ende vvhich is alvvaies for our good although in some of our afflictions vvhen God vseth the instrument of euill men they of malice do intend our harme This ende is tvvofolde Manifest to men And that is three folde The exercising of Gods children ●●ereby they be three vvaies benefitted namely strengthened tried made mirrours and examples to o●●●rs cap. 8. The milde chasticement of frayle ●nders cap. 9. The sharpe punishment of obstinate ●ughtie persons cap. 10. Hid from man And pertaineth to the preseruation or beautie of the vvhole vvorlde cap. 11. 1 Touching euill men no●●unished vvhich is ansvvered first generallie cap. 12. Then more particularly by ●●nying cap. 13. By distinguishing of punishmentes into internall and externall cap. ●4 And into temporall and eternall cap. 15. 2 Touching innocentes or ●armelesse men vvhich is ansvvered by proouing that all are offenders And vvho be mo●● or lesse guiltie man knovveth not cap. 16. 3 Touching translating of ●unishmentes from one person to an other vvhich is prooued to be iust and the cause shewed vvhy God doth so cap. 17. Where are ansvvered three old and common obiections against Gods iustice 4 A more plaine and familiar argument then the former standing chiefly vpon examples shevving that our miseries are Easie and not grie●ous vvhich is proued By reason cap. 15. By comparison vvith times past And that First touching vvarres Ievvis● cap. 21. Greekish and Romaine cap. 22. Secondly touching pestilence ●amine and tributes cap. 23. Thirdly touching cruelties an● but cherly slaughters cap. 24. Fourthly touching tyrannie cap. 25. Vsuall and common to all people countrie and ages cap. 26. A shutting vp of the vvhole Treatise and conference vvith a short conclusion and earnest exhortation to the often repe●ting and meditating vpon the same Cap. 27. of thy safetie First therefore wee must knowe what it is CONSTANCIE is a right and immoueable strength of the minde neither lifted vp nor pressed downe with externall or casuall accidentes By STRENGTH I vnderstande a stedfastnesse not from opinion but from iudgement and sound reason For I would in any case exclude OBSTINACIE or as I may more fitly tearme it FROWARDNES Which is a certaine hardnesse of a stubberne mind proceeding from pride or vaine glorie And this HARDNES is onely in one respect incident to the foward and obstinate For they can hardlie be pressed downe but are verie easily lifted vp not vnlike to a blown bladder which you cannot without much adoe thrust vnder water but is readie to leape vpwards of it selfe without helpe Euen such is the light hardines of those men springing of pride and too much estimation of themselues and therfore from OPINION But the true mother of Constancie is PATIENCE and lowlinesse of mind which is A voluntarie sufferance without grudging of all things whatsoeuer can happen to or in a man This being regulated by the rule of Right Reason is the verie roote whereuppon is setled the high and mighty bodie of that fair oake CONSTANCIE Beware here least OPINION beguile thee presenting vnto thee in steed of Patience A certaine abiection and basenesse of a dastardlie minde Being a foule vice proceeding from the vile vnworthinesse of a mans owne person But verue keepeth the meane not suffering any excesse or defect in her actions because it weigheth all things in the ballance of REASON making it the rule and squire of all her trials Therefore we define RIGHT REASON to be A true sense and iudgement of thinges humane and diuine So farre as the same appertaineth to vs. But OPINION being the contrarie to it is defined to be A false and friuolous coniecture of those thinges CHAPT V. From whence Reason and Opinion doe spring The force and effectes of them both That one leadeth vnto Constancie This other to Inconstancy NOw for asmuch as out of this two folde fountaine of OPINION and REASON floweth not only Hardinesse and Weaknesse of mind but all things that deserue either praise or dispraise in this life It seemeth to me that it wil be labour wel bestowed to discourse somewhat at large of the originall and nature of them both For as woolle before it bee endued with the perfect collours of dying is first prepared thereunto with some other kind of liquors Euen so am I to deale with thy mind Lipsius before I aduenture to die it with this perfect purple in graine of Constancy First you are not ignorant that man consisteth of two parts Soule and Body That being the nobler part resembleth the nature of a spirit and fire This more base is compared to the earth These two are ioyned together but yet with a iarring concord as I may say neither doe they easily agree especially when controuersie ariseth about souerainty subiection For either of them would bear sway and chiefly that part which ought not The earth aduanceth it selfe aboue the fire and the dirty nature aboue that which is diuine Herehence arise in man dissentions stirs a cōtinual conflict of these parts warring together The captains are REASON and OPINION That fighteth for the soule being in the soule This for and in the body Reason hath her ofspring from heauen yea from God and Seneca gaue it a singular commendation saying That there was hidden in man parte of the diuine spirit This reason is an excellent power or faculty of vnderstanding and iudgment which is the perfection of the soule euen as the soule is of man The Grecians cal it Noun the Latines mentem and as we may say ioyntly The mind of the soule For you are deceiued if you think al the soul to be Right reason but that only which is vniforme simple without mixture seperate from al filth or corruption and in one word as much as is pure heauenlie For albeit the soul be infected and a litle corrupted with the filth of the bodie and contagion of the senses yet it retayneth some reliks of his first ofspring and is not without certaine cleare sparks of that pure fiery nature from whence it proceeded Here hence come those stings of Conscience in wicked men Here hence those inward gnawings scourges here hence also commeth it that the wicked euen against their wils approoue vertuous liuing and commend it For this good part in man may somtimes be pressed down but neuer oppressed these fiery sparks may be couered but not wholly extinguished Those little coales doe alwayes shine and shew forth themselues lightening our darknesse purging our vncleannes directing our doubtfulnes guiding vs at the last to Constancy and vertue As the Marigold and other flowers are by nature alwayes enclined towards the sunne so hath Reason a respect vnto God and to the fountaine from whence it sprang It is resolute

drawn away by that Idol Lucre How many Italians forsaking Italie the Queen of countries only for greedinesse of gaine haue remooued their dwellings into France Gerusanie yea euen into Sarmatia Howe many thousande Spaniards doth ambition draw daylie into another worlde from vs These arguments prooue inuinciblie that the band whereby we are linked thus to our countrie is but external and accidentall in that it is so easilie broken by one inordinate lust Moreouer Lipsius you are greatlie deceiued in describing this countrie of ours For you tye it verie narrowlie to that natiue soyle where we were borne and had our education with other like friuolous allegations from whence you labour in vaine to picke out naturall causes of our affection towards her And if it be the natiue soyle where wee were borne that deserueth this title of our countrie then were Brusseilles only my countrey and Isscanum yours and to some other man a poore cottage or cell yea vnto many not so much as a cottage but a wood or els the open field what thē Shal my good wil affection bee shut vp within those narrow wals Shal I settle my disposition loue vpō one town or house as my country what folly were that You see also that by your description none are happier than those that are borne in the woodsand open fields which are alwaies flourishing seldome or neuer be subiect to desolation or wasting No no our country is not as you take it But it is Some one state or as it were one common Ship vnder the regiment of one prince or one lawe which I confesse we ought to loue to defend and to die for it yet must it not driue vs to lament waile and dispaire Well said the Poet. A happie quarrell is it and a good For Countries cause to spend our dearest blood He saith not that we should weep and lament but die for our countrie For we must so far foorth bee good common-wealths-men that we also retaine the person of good and honest men which we loose if we betake vs to childish and womanlike lamentations Last of all Lipsius I woulde haue thee learne this one hidden and deep mysterie that if we respect the whole nature of man all these earthlie countries are vaine and falsly so tearmed except only in respect of the body and not of the minde or soule which descending downe from that highest habitation deemeth all the whole earth as a gaole or prison but heauen is our true and rightfull countrey whether let vs aduance all our cogitations that wee may freelie say with Anaxagoras to such as foolishlie aske vs whether we haue no regarde to our countrie yes verelie but yonder is our countrie lifting our finger and mind vp towards heauen CHAPT XII The third affection bridled which is Commiseration or pittying being a vice It is distinguished from Mercie Howe and how far forth we ought to vse it LAngius with this conference hauing scattered abroade some darke mystes from my mind I bespake him thus My Father what by admonitions and what by instructions you haue done mee great good so that it seemeth I am now able to moderate my affection towardes the natiue soyle or common-wealth wherein I was borne But not towards the persons of my fellow-citizens and countrymen For how should I not bee touched and tormented with the calamities of my countrey for my countreymens sake who are tossed in this sea of aduersities and doe perish by sundry misfortunes Langius taking my tale by the end This is not quoth he properlie sorrowe but rather commiseration or pittying which must be despised of him that is wise and constant whom nothing so much beseemeth as steddinesse and stedfastnes of courage which he cannot retaine if he be cast downe not only with his owne mishaps but also at other mens What Stoyical ●ubtilties are these said I. Wil you not haue me to pittie an other mans case Surelie it is a vertue among good men and such as haue anie religion in them I denie that said Langius and I trust no good man will be offended with me if I purge the mind of this maladie for it is a verie daungerous contagion and I iudge him not far from a pitiful state that is subiect to pittying of others As it is a token of naughtie eyes to waxe watry when they behold other blear eyes so is it of the mind that mourneth at euerie other mans mourning It is defined to be The fault of an abiect and base mind cast downe at the shew of anothers mishap What then are we so vnkind and voyd of humanitie that we would haue no man to be moued at anothers miserie Yes I allowe that we be mooued to help them not to bewaile or waile with them I permit MERCY but not pittying I call MERCY An inclination of the minde to succour the necessitie or miserie of another This is that vertue Lipsius which thou seest through a cloud and in steed whereof PITTY intrudeth her selfe vnto thee But thou wilt say it is incident to mans nature to bee mooued with affection and pittie Be it so yet certainlie it is not decent and right Thinkest thou that anie vertue consisteth in softnesse and abiection of the minde In sorrowing In sighing in sobbing together wish such as weep It cannot be so For I wil shew thee some greedy old wiues and couetous misers from whose eyes thou maist sooner wring a thousand teares than one small pennie out of their purses But he that is trulie mercifull in deed wil not bemone or pittie the condition of distressed persons but yet wil do more to helpe and succour them than the other He vvil beholde mens miseries with the eye of compassion yet ruled and guided by reason He will speake vnto them with a sad countenance but not mourning or prostrate He will comfort hartelie and help liberally He vvill performe more in vvorkes than in words and will stretch out vnto the poore and needy his hand rather than his tongue All this will he doe with discretion and care that he infect not himselfe with other mens contagion and that as Fencers vse to say hee beare not others blowes vppon his owne ribbes What is here sauouring of inhumanitie or churlishnesse Euen so all vvisdome seemeth austere and rigorous at the first view But if you consider thoroughlie of it you shall finde the same to be meeke gentle yea more milde and amiable than Venus her selfe Let this suffice touching the three fore rehearsed affections vvhome if I haue in part expelled from thee it will greatly auaile me to get the victorie in the battell that shall ensue CHAPT XIII The former impedimentes or lettes being remooued wee come in good earnest to the extenuating or taking away of publike euils which is assayed by foure principall arguments Firste here is spoken of Prouidence which is prooued to be in and ouer all

vs two manner of waies Eyther as a whippe when we haue offended Or as a bridle to holde vs backe from offending As a whip because it is our fathers hande that dooth often scourge vs when wee doo amisse but it is a butcherly fist that striketh seldome and then payeth home for all at once As fire or water are vsed to purge filth So is this Purgatorie of persecutions to our sinnes This whip Lipsus is now worthilie bestowed vpon vs. We Flemings haue of a long time falne in the lapse and beeing corrupted with delights and excesse of wealth we haue wandered in the slipperie pathes of viciousnesse But that great God dooth admonish gentlie reclaime vs giuing vs a fewe stripes that beeing warned thereby we may come againe to our selues yea rather to him He hath taken from vs our goodes which we abused to luxuriousnesse Our liberty which wee abused licentiouslie And so with this gentle correction of calamities he dooth as it were purge and washe awaie our wickednesse A right gentle correction it is For alasse what a slender satisfaction may we call it It is said that when the Persians woulde punish any Noble man they tooke from him his garments and hood and hanging those vppe did beate them in stead of the man euen so dooth this our father who in all his chastisementes toucheth not vs but our bodies our fieldes our wealth and all externall things Likewise Chasticement serueth as a bridle which hee rayneth fitlie when he seeth vs running to wickednes As Physitians do sometimes vpon good aduise let blood not that the partie is sicke but to preuent sicknes So God by these afflictions taketh away something from vs which els would foster and nourish vices in vs. For he knoweth the nature of all men which created them all He iudgeth not of diseases by the vaines or collour But by the very heart and inwardes Doth he see the Tuscane wits to bee sharpe and waspish He keepeth them vnder with a prince Doeth he see the Switzers to be of disposition peaceable quiet He giueth them libertie The Venetians to bee of a meane betweene both He permitteth to them a mixt or meane kind of gouernment All which peraduēture he wil change in time if those people alter their dispositions Yet notwithstanding we murmure saying Why are we longer afflicted with warre than others Or why are wee helde in more cruell bondage O foole and sicke at the very heart art thou wiser than God Tell me why doeth the Physitian minister to one patient more Wormewood or Lingwort than to another Forsooth because the disease or disposition of the party so requireth Euen so think thou of thy self He seeth this people haplie to be somewhat stubborne and therefore that they must be kept vnder with corrections an other nation more meeke that may be brought vnder obedience onely with shaking of the rod. But it may bee that vnto thee it seemeth otherwise VVhat maketh that to the matter Parents will not suffer kniues or weapons in the hands of their childe though he weepe for it because they foresee the daunger why shoulde God geue vs too much of our wil to our own destruction Sith indeed wee be very babes and know not how to aske thinges that bee for our health nor to auoyd that is hurtfull Nothwitstanding if needs thou wilt vveepe thy fil yet shalt thou drink of the cup of afflictions which that heauenly physitian offereth thee full o the brimme not without good aduise CHAPT X. Finally that punishment it selfe is good and wholsome in respect of God of men and of the party that is punished BVt PVNISHMENT I confesse belongeth to euill men and yet is not it euill For first it is good if wee haue respect vnto God whose eternal and inuiolable law of iustice requireth that mens faults be either cured or cut off Now chastcement reformeth those that may be amended punishment cutteth awaie the incureable It is good againe in regard of men among whome no societie can stand or continue if busie and vngodly wittes may practice what they please vncontrolled And as it is expedient for the securitie of each priuate person to haue execution done vpon a particular theefe or murtherer So is it behouefull in generall that the like iustice be shewed vpon notorious publicke malefactors These punishments vpon tirants and spoilers of the whole world most necessarily be inflicted somtimes that they may bee mirrors to admonish vs That it is the eie of iustice which behouldeth all things Which also may crye out to other princes and people Learn iustice now by this and God aboue despise no more Thirdly punishmente is good in respect of those that be punished for it is not properly vengeaūce or reuenge neither doth the gentle deietie punish rigorously in rage As a wicked Poet said wel But it is onely a prohibition restraint frō wickednes And as y e Grecians significantly do expresse it CHASTICEMENT not REVENGEMENT As death is many times sent to goodmen before they fall into a greuous ●in So it happeneth to those that be desparatly wicked in the middes of their vngodlines which they do loue so much y t they cannot be drawne frō it except they be clean cut off Therfore god stoppeth of our vnrulie course gently taking away offendors and ●uch as are rūning into sin To conclude al punishment is good in respect of Iustice as impunitie or lacke of due correction is euill which suffereth men to liue till they be more and more wicked that is miserable Boethus spake wittilie The wicked that abide some punishment are happier then if no rod of Iustice did correct them And he yeeldeth a reason because some good befalleth them to wit Correction which they had not afore in the Catalogue of their faults CHAPT XI Of the fourth end which is vncertaine to man That it apperteineth eyther to the preseruation and safetie Or els to the ornament and beautie of the whole World Euery of these pointes largely handled THe three endes aforesaid Lipsius are certaine and euident which I haue passed ouer with sure footing The fourth remaineth wherein I wauer for the same is more secret and farther remoued then that the capacitie of mans reason can attaine vnto it I see it onely through a Cloude and I may coniecture thereat but not know it wander towardes but not to it This end which I speake of is generall and respecteth either the conseruation of the whole World or the ornament thereof And touching the conseruation I doe therefore coniecture because that same great God which hath wisely created and ordered all these things so made them as that he hath disposed them all in Measure number and Weight neither is it lawfull for any thing in his kinde to ●urpasse that meane without the ouerthrow and ruine of the whole Euen so those great bodies the Heauen the