Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	moon_n	star_n	sun_n	12,021	5	6.6320	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72420	The soule is immortall, or, Certaine discourses defending the immortalitie of the soule against the limmes of Sathan to wit, Saducees, Anabaptists, atheists and such like of the hellish crue of aduersaries / written by Iohn Iackson.	Jackson, John, fl. 1611.; Houppelande, Guillaume, d. 1492. De immortalitate animae.; Xenocrates, of Chalcedon, ca. 396-ca. 314 B.C. De morte.; Athenagoras, 2nd cent. De resurrectione.; Palingenio Stellato, Marcello, ca. 1500-ca. 1543.	1611 (1611)	STC 14297a.3; ESTC S116566	64,456	189

Handicrafts-men Hyrelinges and such let vs view and consider them a litle that sit vp labouring and toyling night by night and doe scarcely get thinges necessarie for their liuing Moreouer day and night doe they their wiues and children liue full of complaintes and fill all the house with weeping teares What shall I say of Mariners how many dangers are they hourely in Rightly in sooth did Bias count Marriners in the number neither of those that are dead nor of those that are aliue For they being earthly men are in a doubtful-wise partakers of either estate But Husbandry is sweete let it be so but hath it not alwayes found occasion of Sorrow For in trueth the Husbandman sometime accuseth findeth fault with and bewayleth Drought sometime showers and Raine sometime Heate exustions and parching burning Sunne sometimes extreamitie of Cold and such vnseasonable weather sometime Wormes Caterpillers Grashoppers and such like deuowrers What Is not the Common-wealth in safetie and quiet Truely it is honourable But with how many euilles and sorrowes is it turmoyled Truely it hath a certaine moouing soft pleasant swelling deceiueable and troublous ioy euen like to swelling and boyling Cholar but a losse sorrowfull and worse then a thousand deathes For who can be happy when there is no remedie but he must needes liue at the peoples becke And he is mocked and hissed at as though he were a Play or a Fable of the people berated flouted fined miserable and wretched Soc. Where ô ciuill Axiochus dyed Melchindes Where Thomistocles Where Ephialtes Where all the other Captaines These thinges verily I neuer thirsted after Neither doth it seeme to be an honorable thing to execute the Magistrates duetie amongst the madde multitude But those waitelayers that about Theramenes and Calixenus did the day after bring vnder the Iudges or Rulers condemned the men vndiscreetly to death whom you Axiouchus togeather with Triptolamus did repugne in three thousand speaches vnto the people Axioc You say true ô Socrates And therefore from that same time euen vntill this day I haue euer eschewed the Tribunalshippe Neither doth any thing seeme more difficile and hard then the gouernement of the Common-weale This is very plaine and well knowne to them who themselues haue to doe in ciuill matters But you doe so speake of these thinges as one that a farre off did see them out of a Glasse or from the top of a Rocke or the prospect of a faire Tower But my selfe doe right well know them seeing I was my selfe conuersant in the matter For verily the common sort O Socratus my friende is ingratefull full of mockes and scornes vaine soone angried cruel enuious rude heaped full of troubles and trifles and whoseuer doth familiarly acquaint himselfe with them conuerse amongst them doth at the length become farre more miserable then they be themselues Socr. Seeing then O Axiochus you doe iudge that this Discipline is aboue all other most to be eschewed What doe you thinke of others Are not they also to be fledde from I haue furthermore more heard Prodicus when once he said that Death doth not belong neither to the dead nor to those that are aliue Axi Which way O Socrates or in what manner Socr. Because Death is not about the liuing and the dead are not or haue no beeing Wherefore neither is Death about you Axiochus because you are not yet dead neither if you depart this life shall Death be about you because you shall not bee Therefore griefe should be vaine if Axiochus doe bewaile that which is not about Axiochus neither shal be hereafter For you doe in like manner as if you were afraide of Scylla and Centaurus when as these Monsters are neither now about you neither shall be at any time hereafter For that which is horrible and to be feared happeneth to those which are But to those which are not nothing is to be feared Axi You gather these thinges out of that light vaine babling which is now common all abroad amongst the vulgar sort For from amongst them commeth this copie of vaine wordes composed for young mens sakes But I who am depriued of the good thinges of this life doe still mourne although you haue before in your Discourse brought very strong reasons For my sorrowing head doth not vnderstand the finenesse of your wordes neither discerne the colours of your speach Although it heare the pompe and shining of speach yet it neglecteth and is farte away from the trueth neither can it abide those rehearsed captious Sophismes it onely attendeth on those thinges which can knocke vpon and pearce the Minde and Soule So. Without reason Axiochus doe you ioyne togeather the sense of euill thinges and the priuation of good thinges And this lyeth closely hidden that he indeed is dead who is depriued of good thinges the passion of euill thinges afflicteth the contraries But hee that is not can neither marke or regard the orbitie or priuation By what meanes therefore where there is wanting the notice of the things afflicting can there be affliction For vnlesse in the beginning you should put a certaine senses by Iustice you should be afray de of Death But now you peruert and fore turmoyle your selfe fearing least you should loose your Soule But you doe condemne your Soule to amission that it shal be lost and not had againe you feare least Sense should be taken from you and doest thinke that Sense existing cannot be comprehended of that Sense whereas there are many and those notable Sermons of the Immortalitie of the Soule For neither had Mortall nature risen to so great excellencie that it should contemne the violence of outragious Beasts sayle and passe ouer the Sea build Cities prescribe order to Common-weales looke vp into Heauen measure the circuit of the Starres marke the progresse of the Sunne and Moone and their rysings and settinges defectes moreouer and swift restitutions Meridian and double conuersions the seauen Starres Winter in like manner and Sommer the flawes of Winde and the force of Raine and Stormie weather the tempostions whurring Whorlewinde and flashing of the Lightning and to conclude how the passions of the world should so wonderfully stande in eternitie vnlesse there were in the Minde some Diuine spirit by which it should get the intelligence of so great thinges Wherefore ô my deare Axiochus you doe not flit vnto Death but vnto Immortalitie it selfe Neither shall good thinges be taken away from but you shall enioy the sound possession of good thinges Neither shall you and more receiue and enioy Pleasure mixt with a mortall Body but shall quite be set free and vtterly voyde of euery sorrow Thither I say you shall goe free from this Prison where you shall haue all thinges quiet and remooued from sorrowfull Old age Where the exultation and reioycing of the inhabiters is an holy ioy and their life hath no conuersing with euilles but is quiet and nourished with Peace viewing the nature of