Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bright_a	eye_n	good_a	46	3	2.1034	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51316	The second lash of Alazonomastix, laid on in mercie upon that stubborn youth Eugenius Philalethes, or, A sober reply to a very uncivill answer to certain observations upon Anthroposophia theomagica, and Anima magica abscondita	More, Henry, 1614-1687.	1651 (1651)	Wing M2677; ESTC R33604	80,995	216

the Magnet that will draw all things to it at what distance so ever Quodcunque ostendis mihi sic incredulus odi So far am I from approving thy Magnet O Magicus Nor do the pages thou here citest of which I give a favourable censure prove any such thing Let the Reader peruse them and judge Indeed certain operations of the soul are highly and Hyperbolically there set out by thee but the Magnet came dropping in at the latter end of the story I gave no allowance to that I will not have my soul so ill taught as to attract metall out of mens purses at any distance whatsoever Page 64. line 12. Didst thou ever hear or know that I was a pick-pocket If I had had the least suspicion of thee that thou wert so I would not have called thee so for it had been an unmercifull jest But if thou wert as full of candour and urbanity as I deem thee clear of that crime thou wouldst not have interpreted it malice but mirth For such jests as these are not uncivil nor abusive to the person when the materiality of them are plainly and confessedly incompatible to the party on whom they are cast Observ. 27. Page 65. line 14. Prethee why a Gallileo's tube were there more Galileo's then one Certainly Phil. thou dost not look through a Galilco's glasse but through a multiplying glasse that seest in my English more Galileos then one Go thy wayes for the oddest correctour of English that ever I met with in all my dayes Observ. 28. Page 67. line 1. For I fear God The Devills also beleeve and tremble But do'st thou love God my Philalethes If thou didst thou wouldst love thy brother also But shall I tell thee truly what I fear Truly I fear that thou hast no such pretious medicine to publish which thou makest so nice of and that thou dost onely make Religion a cover for thine ignorance But let me tell thee this sober truth That Temperance will prevent more diseases by far then thy medicine is like to cure and Christian Love would relieve more by many thousands then thy Philosophers stone that should convert baser metalls into gold There is gold enough in the world and all necessaries else for outward happinesse but the generations of men make themselves miserable by neglecting the inward This is palpably true and it would astonish a man to see how they run madding after the noise of every pompous difficulty and how stupid and sottish they are to those things which God has more universally put in their power and which would if they made use of them redound to their more generall and effectuall good Observ. 29. So doth S. John prophesie too But Magicus is too wise to understand him S. John tells us of a new Heaven and of a new Earth Here Magicus having recourse to his Chymistrie in the height of his imagination prefigures to himself not onely Crystalline Heavens but also a Vitrifide Earth But I consulting with Scripture and with the simplicity of mine own plain Spirit think of a new Heaven and a new Earth wherein dwels righteousnesse He 's for an Eden with flowry walks and pleasant trees I am for a Paradisc {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Where Virtue Wisdome and good Order meet As the Chaldee Oracles describe it He is for a pure clear place I place my happinesse in a clear and pure mind which is the holy place or temple of God Observ. 30. Tecum habita I will not urge that Precept too strictly upon thy self because I wish thee a better companion Observ. 31. For thy ho sounds like the noise of a Sowgelder As much as the celestiall orbs or labyrinth rumble like a wheel-barrow This is but the crowing of thine own brain to the tune of the Sow-gelders horn Observ. 32. Here in answer to my objection thou tellest me that Ruach and Nephesh the parts whereof the soul of man consists differ as male and female All the mysterie then is to make mans soul an Hermaphrodite Thou shouldst have told us here what operations were proper to Ruach what to Nephesh whether vegetation belong to the one reason and sense to the other or whether in this the divine life were seated in that the animal and fleshly reason and the like But the subtiltie of thy wit reacheth no further then the discrimination of sexes and the grossely pointing out of Male and Female Page 69. line 9. For your Sodomite Patron Aristotle allows of it in his Politicks More wretched beast he if it be so but I do not remember any such passage in his Politicks and yet have read them through but long since and it is sufficient for me if I remember the best things in Authours I read I can willingly let go the worst But what thou sayest of Aristotle is not unlikely for he is tax'd for this unnaturall practise in Diogenes Laertius whith one Hermias a foul friend of his in the praise of whom notwithstanding he hath wrote a very fair and elegant Hymne which begins thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} To this sense Vertue that putst humane race Upon so hard toyl and pains Lifes fairest prize Thy lovely face Bright Virgin the brave Greek constrains To undergo with an unwearied mind Long wasting labours and in high desire To throng through many deaths to find Thee that dost fire Mans soul with hopes of such immortall fruit No gold can sute Nor love of Parents equalize Nor slumbers sweet that softly seize the eyes So easie a thing is it for bad men to speak good words It is recorded by the same authour out of Aristippus that the same Philosopher was also so much taken with the conversation of Hermias his whore that in lieu of that pleasure he reap'd by her he did the same ceremonies and holy rites to her that the Anthenians were wont to do to their goddesse Ceres Eleusinia From whence it seems that his soul did consist of two parts Male and Female he having to do with both So that he is more like to prove thy Patrone then mine Philalethes for I have to do with neither Page 69. line 10. But I am tickled say you Yes I say you are so tickled and do so tickle it up in your style with expressions fetched from the Gynaeceum that you are ridiculous in it and I thought good to shew you to be such as you are But for mine own part I am moved neither one way nor another with any such things but think good to affix here this sober consideration That there being