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	element_n	1,890	5	9.4049	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14530	An introduction to vvysedome, made by Ludouicus Viues, and translated in to Englyshe by Rycharde Morysine; Ad sapientiam introductio. English	Vives, Juan Luis, 1492-1540.; Erasmus, Desiderius, d. 1536. Aliquot sententiae insignes. English. Selections.; Morison, Richard, Sir, d. 1556.; Taverner, Richard, 1505?-1575.; Berthelet, Thomas.	1544 (1544)	STC 24848; ESTC S119289	45,201	146

an harte and stomacke I must leaue of I am entred iuto to longe a matter for a shorte epistle Wherfore I can no more but with al harte desire god that it may please hym longe to preserue noble HENRY the VIII styll in all wealthe in all honour to reygne ouer vs to the settyng forthe of goddis honour to the spredyng abrode of his glorie to the magnifieng of his name in all places longe to preserue my lord to the furtherance of the same Finally that ye may be heyre of his lordeshyps qualities and vertues as wel as of his honour and worldely dignitie And thus our lord send you euer well to fare ❧ AN INTRODVCTION TO VVISEDOME TRVE AND VERY wysdome is corrupt affection set a syde trewely to iudge of thynges that we esteme euery thynge to be as it is neither couetyng the vyle as thoughe they were preciouse nother refusing preciouse as though they were of no price nor gyuing dispraise to thinges worthy prayse ne yet commendyng thinges worthy discommendation For from this spring all errour rounneth into mennes myndes There is nothyng more hurteful in mannes lyfe thā this corrupte iudgement this I say where euery thinge is not estemed as it ought to be and at suche price as it is worthe The opinions and cōmon perswasions of the people are pernitiouse bycause for the moste parte they iuge of all thynges moste fondely Certes the vulgare people is a great schole maister of greate errours There is nothyng that we ought to seke for w t more studye than to bryng him that gyueth him selfe to knoweledge and wisedome from the iudgement of the rude multitude Fyrst let him suspecte as many thinges as the multitude with great assente and consente dothe approue vntyll he hathe examyned theym after those mens rule whiche make vertue a measure to trye all matters by Let euery man euen from his child hode vse to haue ryght opinions of all thynges whiche shall growe and encrease lyke as his age dothe Let euery man desyre vpright thinges flee the croked chose the good and refuse the euyll this vse and custome shall tourne well doyng almost into nature and so worke that none but suche as are compelled and such as are in stryfe founde the weaker shalbe brought to do euyll The best kinde of life is as sone as thou canste to be chosē Custome shal make this as it is beste for y ● so with in a shorte space to be most pleasant Al the reste of our lyfe hāgeth vpon our bringing vp whan we be childrē Wherfore the fyrst gryce that men clymme vnto wysedome by is that that so many ancient writers speake of Se ipsū nosce Euery man to knowe him selfe ¶ A diuision of suche thyuges as are perteinyng vnto men MAN is constituted and made of body and mynde the body we haue of the earth and those elementes that we se and touche like vnto the bodies of beastes The minde we haue giuen vs from heauen lyke vnto angels lyke to god hym selfe by this parte man is estemed man and as greate wyse men thinke they alone are to be taken for men y t in this haue their iuste porciō There be in the body as belonging vnto it beautie healthe integrite of membres strength lightnes delectation and theyr contraries as deformitie sicknes lacke of lymmes weakenesse slouthe sorowe and other as well commodities of the body as incommodities of the mynde as learning and vertue and their cōtraries rudenesse and vice There be certayne thynges not giuen to all men but chauncynge to a fewe these be called thynges Extra hominem besydes the nature of man as riches power nobilitie honor dignitie glory fauor their cōtraries pouertie nedinesse ignobility vyle estimatiō shame obscurenes hatred ¶ A dyuisyon of thinges and theyr price THE queene and princesse of all thinges most highest is Uertue vnto whom all other serue as hande maydes theyr maistresses yf they do as by duetie they are bounden I call Vertue a reuerent loue towardes god and man a right seruice and worshipping of god a right loue towarde man loue I say not ending in wordes but ioyned with an ernest wyll to doo good Other thynges if they be referred to this Vertue that is if they be sought kepte and spent for her sake and at her cōmandemēt they can not seme euyl Neither they that call ryches and other thynges lyke goodis thought so of them as nowe the rude people dothe whiche hathe so corrupted the trewe and natiue significations of thynges that many of them haue loste theyr ryght estimation and are changed vp sette downe For we muste vnderstande where whan and howe farre these thynges be good We may not esteme rychesse aboue theyr value or iudge that preciouse stones metalles royal places or gorgiouse implementes of house are rychesse or they ryche that haue these but rather riches is not to wante suche thynges as are necessarily required to mans lyfe Trewe glory is to be well spoken of for vertues sake Trewe honour is to be had in veneration for some greate vertue The grace that men obtein of princis or other people shulde be fauour borne to them for theyr amiable vertues and qualities loue worthye Dignitie is either a ryght opinion whiche one man hath of an other for vertues sake orels a certeyne beautie of some inwarde vertue outwardely expressed before mennes eyes Power and reygne is to haue many whom thou mayste succour and ayde in ryght and honestie He is to be reckened noble that is knowen by some excellent acte to be noble orels commeth of an auncient stocke and sheweth hym selfe to be in vertue and worthy qualities lyke vnto his parentes A ryght gentyll man is he whom nature hathe fashyoned and set as it were in a standyng for the recepte of vertue Healthe is a temperat habytude of the bodye whereby the mynde bothe kepeth her strengthe and exercyseth her power Beautie standeth in suche liniamentes shape and portrature of the body as doo shewe a beautifull mynde to dwell therin Strengthe and valiauntnesse is to suffise and accomplyshe the exercises of vertue without werines Pleasure is a pure sound hole and continuall delectation whiche is taken onely of those thynges that belonge vnto the mynde If a man doo discusse and reason these thynges afore rehersed otherwise that is after the mynde and iugement of the ignorāt people he shal fynde them to be thinges vnmete for men thynges vayne and also verye hurtefull Fyrste al outwarde thynges be eyther referred vnto the body or to the mynde as richesse are to the mayntenance of our life honour to bear witnesse of our vertue and well doyng The body it selfe is nothyng els but a couerture and a thynge bounde to serue the soule wherunto bothe nature reason and comlynes cōmande the sayde bodye to be subiecte as a thing brute to that that dyeth neuer a thyng earthly to that that hathe a porcion of diuine nature in it Furthermore

shortly ensueth How shameful a chaunge is there in the face what sodeyn tempestes aryse there what burnynge eyes what snuffynge of the nose what grennyng of the tethe what foming of the mouthe what palenes what stuttynge of tonge fynally what terryble and vncomely cryinges be there in hym that is inflamed with this furie Truely suche that some which haue in theyr angre beholden them selfe in a glasse haue not knowen themhselfe The angry man for his grymine countenaunce his sharpe wordes and cruell dedes ofte tymes loseth moche of his auctoritie moche beneuolencie is taken from hym his frendes forsake hym no man wyll mete hym he is lefte al alone al men hate abhorre him wherfore great wyse men neuer eschewed thynge more or cloked thyng with greatter diligence than they did Ire and the workes of Ire In so moche that they not only wrasteled ageinst their own nature but in spite of her beard gaue her the fall What is more worthy to be skorned than so lyttell and soo weake an anymall to rage and stere vp soo greate and so fierce tragedies for vyle trifles and thynges of no value as sometyme for the gyftes of the body or of fortune yea and somtyme wysely a goddes name for one lyttell worde Thou shalte sone subdue angre if thou holde and fasten this thynge in thy mynde that is to saye No iniurie to be done excepte whan the mynde taketh hurte whiche no man can corrupte but onely he that possesseth it and that by defylynge it with synne We haue spoken hitherto of thinges comminge from man to man we woll nowe talke of higher matters as commynge of god Howe be it those thinges also before reherred were of god but these that folowe come some what more expressely and properly from hym ¶ Of religion THERE coulde nothyng be giuen vnto mankind more greatter or better than Religion whiche is knowlege loue and veneration of the prynce and maker of the worlde GOD is so beneficial to no man as he is to them whome he techeth howe they shall trewely worshyppe hym Therfore Dauid the prophet reherseth this amonge the greatte gyftes of god shewed to the people of Israell Qui annuntiat verbum suum Iacob c. that is whiche sheweth his worde vnto Iacob his iustyce and iudgementes to Israel He hath not so done to all nations nor hath he opened his iudgementes vnto all men God is knowen by religion and beynge knowen he muste nedes be beleued and worshypped Onely god is prynce maker and lorde of all thinges whiche alone is able to do all thynges and knoweth howe to do all thinges This worlde is in maner as it were an house or a temple of god whiche of nought be brought forthe in to this shappe and ornacy that it nowe is in Therfore it hath receyued this name Cosmos amonge the Grekes and is called Mundus of the Latines whiche bothe are as moche to saye as a comely Ornament a beautifull thynge whiche he so ruleth and gouerneth that we may no lesse wonder at the conseruatiō than at the creation of it And lyke as in the house of a most prudent gouernour nothing is done without his commandement so in this worlde is there nothynge done without his wil or bidding the whiche as he can all thynges do so he knoweth howe to do all thinges Aungels dyuelles men and beastes trees stockes and stones the heauens the elementes and to be shorte all thynges are gouerned by him and obey him There is nothyng made nothyng that moueth nothyng that chaunceth nother stocke nor strawe may be lyfte from the grounde neyther flocke ne fether maye flee further than his prescripte or commaundement is In this lawe standeth the vnyuersall worlde neyther is there in thynges any other chaunce fortune or lotte He doth al thinges with his equitie and wisdome not withstandyng by waies to vs vnknowen What so euer happeneth to any man that same toutnethe to his profytte if he be good but not to profytte of wretched money or of worldely thynges transitory but of eternall felicitie What so euer thynges therfore chaunce in this worlde they muste be paciently taken and allowed as commynge of god the authour leste we in our fonde affection and folishe iudgement seme to condempne and improue the wyll of that most righttuous and wise gouernour of al thinges God And bicause we be not able to compasse for what purpose he dothe suche thynges We as chyldren and ignorant what is beste for vs doo lament that thynges moste hurteful be not giuen vs takynge them as moste profytable on the other syde abhorryng thynges most profitable as moste hurtfull In so moche that oftetymes our ennemie can wishe no more hurte than that we may haue our owne desires And seinge we be drowned in so great darkenes of ignoraunce goddis wyll is that we auoide al that is blame worthy and commytte all the reste to his gouernaunce We must execute whether we wil or no that thynge whiche the gouernour of this so great a work hath appointed vs to What madnes is it therfore rather to be drawen ageinst our wil with wepyng and waylyng than to be led merily and wyllynge to that we are called to Truely euery frende of god wyl gladly obey the lawes and wyll of god his frend This is the chief maner of louing god as CHRIST sayth You shal be my frendes if you wyll do that I commaunde you ¶ Of Christe THE attonement and the reconciler of Mankynd with GOD and the authour of our saluation is IESVS CHRIST God and man the onely sonne of god almyghty whom the father sent for the same purpose whan it pleased hym to take pytie vppon Mankynd whiche had made him selfe to his owne great hynderaunce an ennemy vnto god There can be no greater hurt than by syn to be seperated from god the fountayne of all goodnes and to be tourned to most hurtfull myserie to be taken from a most swete life and left to a most bytter death FOR this purpose among other thynges Christ came that he might teache vs the true and streight way wherin we might stedfastly stande and take our iourney to god warde not swaruyng from it the bredth of an heare He hath shewed this way both by wordes and also by example of his holy lyfe All humayne wisedome compared with Christes religion is but durte and very folyshnes What soeuer graue prudent wise pure holy or religious thing is with admiration with exclamation with clappyng of handes in the bokes of the gentylles red commended lerned by hart praysed aboue the mone all this is found more purely more rightly more openly more easyly in our religion Perfect wisedom is to know this Religion and to lyue accordyng to it is perfecte Uertue For no man knoweth it in very deede excepte he lyue therafter Christes lyfe wytnesseth his perfect humanitie his miracles declare the infinite power of his deytie his law sheweth his heauenly wisedom so that of his perfect goodnes