Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	light_n	night_n	rule_v	2,456	5	10.2979	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10228	Purchas his pilgrimage. Or Relations of the vvorld and the religions obserued in all ages and places discouered, from the Creation vnto this present In foure partes. This first containeth a theologicall and geographicall historie of Asia, Africa, and America, with the ilands adiacent. Declaring the ancient religions before the Floud ... With briefe descriptions of the countries, nations, states, discoueries, priuate and publike customes, and the most remarkable rarities of nature, or humane industrie, in the same. By Samuel Purchas, minister at Estwood in Essex.	Purchas, Samuel, 1577?-1626.	1613 (1613)	STC 20505; ESTC S121937	297,629	804

divers according to the particular nature of the Passions sometimes too sudden and violent sometimes too heavie oppression of the heart the other sudden perturbation of the spirits Thus old Ely dyed with sudden griefe Diodorsu with shame Sophocles Chilo the Lacedemonian and others with joy Nature being not able to beare that great and sudden immutation which these Passions made in the Body The causes and manner of which cogitation I reserre as being inquiries not so directly pertinent to the present purpose unto Naturall Philosophers and Physicians And from the generalitie of Passions I proceed unto the consideration of some particulars according to the order of their former division In all which I shall forbeare this long Method of the Antecedents Concomitants and Consequents of their Acts many particulars whereof being of the same nature in all Passions will require to be observed onely in one or two and so proportionally conceived in the rest and shall insist principally in those particulars which I handle on the causes and effects of them as being Considerations wherein commonly they are most serviceable or prejudiciall to our Nature CHAP. IX Of the affection of Love of Love naturall of generall communion of Love rationall the object and generall cause thereof NOw the two first and fundamentall Passions of all the rest are Love and Hatred Concerning the Passion of Love we will therein consider first its object and its causes both which being of a like nature for every morall object is a cause thoug●… not every cause an object will fall into one Love then consists in a kind of expansion o●… egresse of the heat and spirits to the object loved or to that whereby it is drawne and attracted whatsoever therefore hath such an attractive power is in that respect the object and general●… cause of Love Now as in Nature so in the Affections likewise we may observe from their objects a double attraction The first is tha●… naturall or impressed sympathie of things wher●… by one doth inwardly incline an union with the other by reason of some secret vertues and occ●… qualities disposing either subject to that 〈◊〉 all friendship as betweene Iron and the Loa●… stone The other is that common and mo●… discernable attraction which every thing receiv●… from those natures or places whereon they 〈◊〉 ordained and directed by the Wisedome an●… Providence of the first Cause to depend both in respect of the perfection and conservation of their being For as God in his Temple the Church so is He in his Pallace if I may so call it the World a God of Order disposing every thing in Number Weight and Measure so sweetly as that all is harmonious from which harmonie the Philosophers have concluded a Divine Providence and so powerfully as that all things depend on his Government without violence breach or variation And this Order and Wisdome is seene chiefely in that sweet subordination of things each to other and happie inclination of all to their particular ends till all be reduced finally unto Him who is the Fountaine whence issue all their streames of their limited being and the fulnesse of which all his creatures have received Which the Poet though something too Poetically seemeth to have express'd Principio Coelum ac Terras camposque liquentes Lucentemque globum Lunae Titaniaque Astra Spiritus intus al●… ●…otamque infusa per Artus Mens agitat molem magno se corpore miscet Heaven Earth and Seas with all those glorious Lights Which beautifie the Day and rule the Nights A Divine inward Vigour like a Soule Diffus'd through ev'ry joint of this great Whole Doth vegetate and with a constant force Guideth each Nature through its fixed course And such is the naturall motion of each thing to its owne Sphere and Center where is both the most proper place of its consisting and withall the greatest freedome from sorraine injurie or violence But we must here withall take notice of the generall care of the Creator whereby he hath fastned on all creatures not onely his private desire to satisfie the demands of their owne nature but hath also stamp'd upon them a generall charitie and feeling of Communion as they are sociable parts of the Vniverse or common Body wherein cannot possible be admitted by reason of that necessarie mutuall connexion between●… the parts thereof any confusion or divulsion without immediate danger to all the members And therefore God hath inclin'd the nature of these necessarie agents so to worke of their discords the perfect harmonie of the whole that i●… by any casualtie it fall out that the Body of Nature be like to suffer any rupture deformitie o●… any other contumely though haply occasioned by the uniforme and naturall motions of th●… particulars they then must prevent such damag●… and reproach by a relinquishing and forgetting of their owne natures and by acquainting themselves with motions whereunto considered i●… their owne determinate qualities they have a●… essentiall reluctancie Which propertie and sense of Nature in common the Apostle hath excellently set downe in 1 Cor. 12. where he renders this reason of all that there might be 〈◊〉 Schisme in the Body which likewise he divinely applyeth in the mysticall sense that all the severall gifts of the Spirit to the Church should drive to one common end as they were all derived from one common Fountaine and should never be used without that knitting qualitie of Love to which he elsewhere properly ascribeth the building continuation and perfecting of the Saints Now as it hath pleased the infinite Wisdome of God to guide and moderate by his owne immediate direction the motions of necessarie agents after the manner declared to their particular or to the generall end which motion may therefore as I before observed be called the naturall Passion of things so hath it given unto Man a reasonable Soule to be as it were his Vice-gerent in all the motions of Mans little World To apply then these proportions in Nature to the affection of Love in Man we shall finde first a Secret which I will call Naturall and next a Manifest which I call a Morall and more discursive attraction The first of these is that naturall sympathie wrought betweene the affection and the obj●…ct in the first meeting of them without any suspension of the person ●…ll farther inquirie after the disposition of the object which comes immediately from the outward naturall and sensitive Vertues thereof whether in shape feature beautie motion 〈◊〉 behaviour all which comming under the spheare of Sense I include under the name of Iudiciarie Physiognomie Which is not a bare delight in the outward qualities but a farther presumption of the Iudgement concluding thence a lovely disposition of that Soule which animateth and quickneth those outward Graces And indeed if it be true which Aristotle in his Ethicks tels us That similitude is the ground of Love and if there be no naturall Love stronger than

those poisons which kill men with laughing or like the Philistines trespasse-offering Mice and Emerauds made of gold CHAP. XXVIII Of the Effects of Feare suspition Circumspection Superstition ' Betraying the succours of Reason Feare Generative Reflecting Inward weakning the faculties of the Minde Base Supition wise Caution I Proced to consider some of the Effects of this Passion whereof the first may be Suspition and Credulity which either other mens rumors or our owne working Imagination frameth untoit self Which effect of Feare the Historian hath wisely observed Retineri comeatus dum Timet Credit what he feared that he beleeved And in another place speaking of the strange relations which had been made of Monsters his Iudgement on the report is Visa sive ex metu credita It was uncertaine whether they had beene really seen or beleeved out of Feare For as timorous men are by their own suspicion ready to frame unto themselves new terrours and to feare where no feare is which the Poet hath observed Quae finxêre Timent they are afraid Of fancies which themselves have made So are they ready likewise to beleeve the apparition of their owne braine for reall terrours For Tacitus his speech is here likewise true Fingunt Creduntque first they feigne and then they beleeve Now the Reason hereof may be First the generall Impression of Nature which being subject unto Infinite dangers hath therefore given it a wisedome of providence and circumspection to foresee those evils which cannot by dexterity be so easily shifted off as they may at a distance be prevented so that wee finde even in the most cleare and undisturbed order of our operations toward any new thing though not apprehended as noxious and offensive to our Nature untill it be better understood a secret drawing back and feare least it should prove hurtfull unto us how much more then when it is once prepossessed with passion For as cloth once died from it's naturall white will take no other but a darker colour So minds once steeped in the bitter humours of this melancholique passion will seldome admit of any but more blacke and fearefull conceits And from this suspition of feare it is that timerous men are usually cruell when they gaine any advantage Their jealousie teaching them to doe that unto others which they feare from them A second Reason may be because in feare the minde of man is drawne to a neerer sense of it's weaknesse and to a more prejudicate apprehension of the adverse power and therefore it is a true observation Prona ad Religionem p●…rculsa semel mentes c. Mindes once possessed with fearefull conceits are most forward in sacrifices and Religious Ceremonies to avert the evils which they expect So that as Tacitus on another occasion speakes Inclinatis ad credendum So I may say Inclinatis ad timendum animis loco omnium etiam Fortuna When the minde is once drooping things which before passed away as matters of course and casualty are now drawne within the compasse of presages and Emphaticall evils But here by the way we are to remember that this credulity of feare is to be understood with respect to it 's owne suspition otherwise in regard of those strengthening helpes which are given against it it is ever Incredulous O thou of little faith why doest thou feare Now this effect of Feare is generally in it selfe a corruption of it For though I would have a mans dangers make him provident and solicitous in the forecasting future evils out of a sound and sober conjecture according as are the likelihoods of their event and not have him flatter himselfe in a carelesse security nor divert his Minde from such unwelcome and pensive thoughts like Vitellius in Tacitus who in the neere approach of his fatall ●…ine was Trepidus dein Temulentus one houre Fearfull and the next Drunken smothering in himselfe every thought of ensuing danger and enduring nothing but I●…cundum L●…surum that which was pleasing though harmefull to him yet I would not have the mind tormented with ungrounded Fancies and preoccupate Evils to be no further effected than in our braine because hereby it is made soft and irresolute tumultuary and confused and both wayes much indisposed and disabled for Action Another ill Effect of Feare is a Dislike of whatever means Reason presents for the freeing of us whence issue Inconstancy and continuall Change of Resolutions hating all Counsels when they are present and recalling them when they are too farre past which Effect is elegantly described by the Author of the Booke of Wisedome who saith that Feare is a betraying of the Succours which Reason offereth a submitting of them to the false interpretations of a crooked and prejudicate suspition which overcuriously discovering Weaknesse in all means and making use of none doth thereby betray Nature into the hands of Danger They say of a certaine Fish that it hath a Sword but it hath not a Heart a perfect Embleme of Feare which though you put into Armor yet you cannot give it Courage And therefore as he said an army of Lyons led by a Hart would doe lesse service than an army of Harts led by a Lyon because in that case Feare would betray her owne succours And this I finde a frequent observation that Pavidis consiliain incerto Feare ever dazleth the Eye and blindeth the Mind in all her Counsels and Timor etiam auxilia reformidat It is afraid of the very succors that are offered And therefore it is noted as a great mastery of Vlysses over his Feares that he could thinke and wisely advise what to do Nec talia passus Vlysses Oblitusq sui est Ithacus discrimine tanto Although with Feares opprest yet he had not The Cares and thoughts of his own peace forgot Now the reason of this may bee first because Feare is a Multiplying and Generative Passion ever producing motions of its owne Nature He●… which feares danger from anothers power will easily feare Errours or Impotency in his owne ayds and it is * common with men to thinke themselves Vnwise when they feele themselves Vnhappy this very thought that they are so doth I know not by what Fascination make them so So that as a chased Buck when he flyes from the Dogges doth many times fly into the Net which was spread for him so when our Feares drive us from one mischiefe the often hamper and intangle us in another Againe it is the property of Feare to make us euer reflect upon our own Weaknes as I said not only to present it but to worke it as the Sun when it discloseth unto us the Glorious Lights of the one part is commonly it selfe hid in the other part of the Heavens as contrarily when it shineth on the Earth it hides the Starres so it is in those two Offices of Reason the Transient and Reflexive act that whereby we looke Outward on others or