Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	light_n	night_n	rule_v	2,440	5	10.1833	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28549	Summum bonum, or, An explication of the divine goodness in the words of the most renowned Boetius translated by a lover of truth and virtue.; De consolatione philosophiae. English	Boethius, d. 524.; Elys, Edmund, ca. 1634-ca. 1707.	1674 (1674)	Wing B3434; ESTC R7385	77,686	220

Prudence by the most profound Exercise of Wisedome in the Conquest of All Perturbations Lastly Prosperity enticeth men and drawes them away from the True Good Adversity drawes them back to it as it were with an Hooke And dost thou think this but a small thing that this Sharpe this Horrible Fortune makes thee Know who are thy Faithful Friends she hath Distinguisht the Certain and Doubtful Countenances of thy Companions At her Departure she carryed Her own Friends away with her Thine she hath left with Thee At how high a rate wouldest thou have purchac'd this when thou seemedst to thy selfe to be a Fortunate Man Cease now to looke any longer after the Riches thou hast Lost thou hast found the most Pretious Kind of Wealth viz. True Friends THE EIGHTH VERSE Philosophy praiseth true love and friendship THat the World so Constant is In Alternate Variety That so many Contraries Observe their League so Faithfully That the Sweet Day Queen of Light Sol in his Golden Chariot Drawes And that Hesperus brings Night That Night is Rul'd by Phaebes Lawes That the greedy Sea's restrain'd Least it 's proud Waves should seiz the Land Things thus to each other Chain'd Are held by LOVES Almighty Hand Who Rules the Heav'ns Earth and Seas If He let goe the Reins they run Straight from the safe way of Peace And Perish by Dissention He keeps Men in Vnity He Joyns in League far Distant Lands He confirms by Chastity The Sacred Force of Nuptial Bands He shewes True Friends how to prove That To Love is the Greatest Gain Happy Men if that same LOVE Which Raigns in Heav'n did in You Raign THE THIRD BOOK OF THE Consolation of Philosophy The FIRST PROSE Philosophy promiseth to explicate true felicity SHE had now ended her Song when the Sweetness of the Verse had fixed me in the deepest Attention Therefore after a short pause thus I spake O Soveraign Consolation of wearied Minds how much hast thou refreshed me both with the weight and importance of the Sense of this Excellent Song and the pleasantness of it's Aire so that for the future I shall not looke on my selfe as one that wanteth strength to grapple with any kind of Fortune Therefore I am not only not afraid of those Remedies which thou saidst were somewhat more Sharpe and piercing but I vehemently desire that thou wouldest impart them unto me Then quoth she I Thought so when thou didst so greedily receive my words in such profound Silence and with such earnest Attention and I expected that thou shouldest have this Temper and Disposition of Mind or which indeed is rather the very truth I wrought it in thee Such are the things that remain to be spoken of that when first we do but touch them with our Tongue they are very Tart and Biting but being receiv'd and swallow'd down they become exceeding Sweet and Delightsome But since thou sayst thou art so desirous to hear what I have to say how wouldest thou be Enflam'd if thou didst understand whither I design to Conduct thee Whither quoth I To True Felicity said she which thy Mind apprehends as it were in a Dream but it 's Sight being employ'd about Images and Phantasms it cannot have any clear Prospect therof Then quoth I Do I pray thee as thou hast said and shew without delay what is that True Felicity I will do it quoth she most willingly but first I will lay down in plain words that State and Condition with which thou art most acquainted that casting thine Eye the other way thou mayst clearly Discern the Nature of True Happiness THE FIRST VERSE False felicity must be forsaken that true happiness may be embraced WHoso will sow his ground first he free That ground from Stons and Thorns must That Ceres may Find a plain way Most sweet's the Hony that comes next When Tasts unpleasant have us vext We Joy to see the Stars Appear When Wind and Rain have left the Aire How Lovely is the Youthful Day When Lucifer hath chac'd away The dismal Shades Thou whose dull Eye Could never yet True Good descry Lift up thine Head thine Eye-sight shall be clear And thou shalt see That Instantly To him that Seeks for Truth Truth shall Appear The SECOND PROSE How all men desire happiness but many mistake it THEN with a stedfast Looke recollecting all her Thoughts into the depth of her Mind thus she began All the Care of Mortals which is exercis'd in the labour of various Studies and Designs Proceeds in Divers wayes but yet it Tends to One and the same End viz. to True Happiness And that is such a GOOD which when any man hath Attein'd unto his Desires can go no further Which indeed is the Chiefe and Soveraign of All Good things and conteineth in itselfe All the Good that is or ever can be To which if any thing were wanting It could not be the Soveraign Good because some thing would be left our of it which migh be Wisht or Desir'd 'T is manifest therefore that Bliss or True Happiness is a Perfect State consisting in the Collection of All Good things into One. This State as we have said All men desire to Attein unto by Divers wayes or Means For there is Naturally in the Minds of Men a Desire of the True Good but Error draws them aside to things that have but the meer Shew or Appearance of Good Some there are who believing that it is the Soveraign Good to want nothing endeavour with all their strength to Heap up Riches but others judging that to be the Soveraign Good which is most worthy of Veneration endeavour by the getting of Honors or Illustrious Titles to render themselves Venerable to their own Country-men Others there are that hold the Soveraign Good to consist in the Greatest Power or Dominion These men would either Raign themselves or they endeavour to be Next to Him that holdeth the Scepter And it seemeth to others that Glory or Renown is the Soveraign Good These make all possible speed to get a Glorious Name by the Arts of War or Peace But the greatest Number of men measure the Fruit of Good by Joy and Mirth These think it the most Happy State to overflow with Pleasure And some there are that exchange the Ends and Causes of these Goods viz. why they Desire them one for another as they who desire Riches that they may attein to Power and Dignities and have all the Means of enjoying such Carnal Pleasures to which they are most inclin'd or they who would fain be in Power that they may get Money or a Great Name To these and such like things is the Bent or Intention of Humane Actions and Desires Nobility and the Favour of the People seem to procure an Illustrious Name A Wife and Children are desir'd for the Pleasure and Delight men hope to receive from them But as for Friends which are the most Sacred kind of Goods we do not judge of them as apperteining

neglected and suffer'd to lye in the Dirt but it is not so For if those things which were concluded a little before be Fixt in thy Mind thou shalt Understand by His Instructions whose Kingdome we speak of That Good men are allwayes Powerful and Evil men are allwayes Weak and Contemptible and that Vices are allwayes Punisht Vertues are allwayes Rewarded that All things that happen to Good men are Good for them but that Mischiefs allwayes betide the Wicked and many things of this nature which will allay all thy Complaints and establish thy Mind in the most firm and solid Apprehensions of Truth and Goodness And sith I have already shewn thee wherin True Happiness doth consist and thou hast learnt in Whom it is to be found all things being run over which I think necessary to promise I shall shew thee the way that leadeth to Thine House And I shall fasten Wings to thy Soule by which she may raise her selfe on high that all Perturbations and Disorderly Thoughts being done away with these Wings by my Conduct in my Path thou mayst be Carryed Safe into Thine own Country THE FIRST VERSE How Philosophy bringeth men to the contemplation of God FOr I have nimble Wings that soare Above the Starry Skyes Which when the Mind puts on no more Will she Earth's Treasures prize Beyond the Clouds she doth Aspire ' Boue th' Aire she bends Her Force And so transcends the Lofty Fire Stir'd by the Heav'ns Swift Course Then she Ascends the Starry Plain And runs with Phaebus bright Or followes th' Tract of the Old Swain And to His joyns Her Light And wheresoe're the Night lookes Clear She runs among the Stars And when her fill she ' hath taken here She goes beyond Heav'ns Bars And on the Top of Aether Treads The Fields of Awful Light Here Sits He o're Imperial Heads Who guides the World aright Who Vnmov'd Rules the nimble Sun Whose Power doth All things sway If hither thou wilt come anon Recov'ring thy Lost Way I well remember 't thou wilt say This is my Country Dear Hence I came I 'll stay Here. And if thou shalt be pleas'd to see This Darkned World agen Thou wilt find that stern Tyrants be Themselves but Banisht Men. The SECOND PROSE That good men are powerful and evil men weake THEN said I O how Great things dost thou Promise which I doubt not but thou art Able to Performe But see thou do not slacken and coole him whom thou hast excited and enflam'd In the first place then thou mayst easily understand that Good men are allwayes Powerful that the Wicked are void of all Power of which Assertions one is prov'd by the other For sith Good and Evill are Contraries if it be manifest that Good is Powerful 't is no less evident that Evill is Feeble and Impotent but if the Frailty of Evill be made to appear the Strength and Firmness of Good cannot but be known likewise That the Truth of that I say may be most clearly and abundantly demonstrated I shall go sometimes this way and sometimes that in the pursuit of the Matter I have undertaken to treat of There are Two things wherin all the Effect of Humane Actions doth consist to wit Will and Power of which if one be wanting nothing can be Done For if the Will faile no man Attempteth any thing but if Power be wanting 't is in vain to will any thing So that if thou seest any man Willing to Get that which he does not Get thou canst not doubt but that he wanteth the Ability to Obtein what he would have 'T is as clear as the Sun quoth I. But canst thou doubt but that he had Power whom thou seest to have Effected what he Will'd and Design'd No. But what any man is Able to do in that he is Powerful but what he is not Able to do in that he is judg'd to be Feeble and Impotent I confess it quoth I. Dost thou not Remember quoth she that it has been already Prov'd that All the Bent or Intention of the Will of Man which is exercis'd in Divers Studies and Endeavours tends unto True Happiness I well Remember quoth I that This has been Demonstrated Dost thou Remember that True Happiness is the Soveraign Good so that sith True Happiness is sought for by All men Good must needs be Desir'd by them I cannot be said to Remember it quoth I because it is never out of my Mind Have All men therefore Good and Bad one Intention viz. To Attein to the Possession of GOOD It must needs follow quoth I. But it is most certain that by getting of GOOD Men become Good 'T is certain Do Good men therefore get that which they Desire So it seems But Evill men if they could get the Good that they Desire would cease to be Evill 'T is true Sith therefore Both sorts of Men Desire Good but some Attein therunto others come short of it it cannot be doubted but that Good men are Powerful but they that are Wicked are Feeble and Impotent Whoever doubts of this said she is neither capable of considering the Nature of Things nor the Consequence of Reasons Moreover said she If there be Two persons who have one Purpose or Design to Perform that which their Nature requires and one of them Performs his Intention but the other is not Able to execute that Natural Office but takes some such course which is not Agreeable to Nature whereby he doth not Accomplish his Purpose but Imitates one that doth Accomplish it whether of these Two dost thou judge to be the more Able man Though I conjecture said I what thou wouldest be at yet I desire thou wouldest speak it out more plainly Wilt thou deny said she that to Go is a Motion Natural to men No said I. And dost thou doubt that 't is Natural to the Feet to perform that Office Neither can I deny that If any one then should Go on his Feet and another who wants this Natural Office of Feet should endeavour to Go on his Hands who of these might be rightly judg'd to be the more Able man Proceed said I for it is unquestionable that he who has a Power to perform those Actions which Nature requires has more Strength than he who is not Able so to do But the Soveraign Good which All men Aim at Good and Bad Good men Attein unto by the Natural Office of Virtues but the Wicked earnestly endeavour after this very Good by gratifying their various Lusts and unruly Affections which is not the Office that Nature requires us to perform that we may Attein to the True Good Dost thou think otherwise No surely said I the Consequence also is very clear For from what I have granted it must of necessity follow that Good men are Powerful that Wicked men are altogether Feeble and Impotent Thou dost well quoth she thus to run before me and this as Physitians are wont to hope is a sign that