Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	knowledge_n	light_n	shine_v	2,465	5	9.1921	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54825	A discourse of self-murder lately written, and now published as a disswasive from so horrid and inglorious a thing. By E.P., in a letter to his intimate friend R.F. Licens'd, November 24. 1691.	E. P. (Ezra Pierce); R. F. aut	1692 (1692)	Wing P2162A; ESTC R217556	33,524	40

can it be lawful for any man to do violence to himself In reference to this last it was that he gave his opinion of Cleombrotus when seeming to applaud his Courage concluded of his attempt that 't was done rather magnè than benè And here I cannot but remark that of Seneca Irascere Interfectori sed miscrere Interfecti And further to the former instance of Pelagia having had occasion to mention that innocent delightsome part of mankind give me leave to represent the matter in some Diviner feature and you have in the Apocrypha an account of a Woman that in excess of sorrow thought of making her self away but the only thing that restrained her was the tender regard she bore to her aged Parent She was very sorrowful 't is said so that she thought to have strangled her self and she said I am the only daughter of my father and if I do this thing it will be a reproach to him and I shall bring his old age with sorrow to the grave The CONCLVSION AND now to draw towards an end Alas when your lost friend Lindâmor shall recur to your Nightly fancy and you shall have reacted to your waking Geni his unfortunate transition from this life to the immense space of another Ah Melancholly thought to suppose that he is now sighing way an Eternity in tears as the just amercement of so horrid a Crime 'T is a torment indeed to see happiness at a distance with hopeless eyes never to enjoy it Can you refrain folding up your self in all the forms of sorrow To what a strange fetch must a man be driven in such a case Amissum Socium longo sermone What would you give to retrieve his wandring shade O the curse that lies on those rude hands that were so impiously imbrewed the censure he has incurred for drawing on himself the guilt of his own blood Were I to imagine such a thing to be the hasty product of unkind despair I would curse with fury and concern those unpolished atoms that should justle together in so unhappy a Collision And were it my case that I had a friend so determining I would beg the Powers above that can never forget only to raze such an action out of the Annals of time and suffer it rather to remain a blot than any discernable note in the Calender of Eternity Oh! That Nature's Garment should sit uneasie about any one as not to tarry the leisure of some Angel to undress him but violently to strip off the robe of Nature How does a man by such an action not only baffle the hopes of his surviving friends but also balk the Courtesie of his Invisible Minister who would gladly himself have drawn the Curtain removed the Light and bid him a gentle repose Further what hard thoughts will the world be apt to entertain concerning the conduct of such a man's Reason and Understanding how illy he has improved that Divine Light and almost quenched the Coelestial Spangle Was he furnished with an Intellect and had a Glorious Lamp of Knowledg set up to shine in it for no better purpose they will rather censure it by the use that is made of it to be some loose spark flying out of the Lake of fire than ever suppose it to be the kindlings of a Diviner flame Better certainly in my thought had such a one never been or being had been long since banished from his own essence and commencing some other kind had passed into an innocent Animal that was never like to have the burthen of an after-thought to gall and perplex him That man who is only capable here of those higher accessions of thought and study should not better consider what a noble thing 't is to live Life we are to be assured is the highest perfection of Corporeal Beings because the nearest resemblance of the Divine The most contemptible Creature in whom the Springs of Life are in motion can boast of a preheminence beyond the Stars and the minutest part of an Organiz'd Being and enliven'd may challenge the Sun and bid defiance to its Inanimate luster But alas 't is not barely to live that we plead for If so the vilest of Brute Animals may well rank themselves with the highest Sons of Reason But when Life it self shall be adorned and glorified with all those Excellencies and Advantages to render it easie and delightful that can be named this is that which raiseth it beyond a common breathing And all men I reckon might live happy if they would themselves if they would be steady in their desires and equal in their apprehensions of things present They might have then saved wise Democritus the trouble of exchanging his Passion who though 't was his constant business to laugh yet having once lighted on a man of an indifferent temper like himself could not forbear dropping a tear for that the number of such men was so small Indifferency we confess is a flower that grows not in every Garden where we shall meet with one that is calm easie and delectable under every circumstance and event of things we shall be pestered with a hundred that are nothing but storm and noise and if any thing crosses their desires they think it their only remedy to rage and boil away in the fury of some base extreme And truly I can't think it any other but for want of studying the Golden Rule of Equality that most men are as miserable in the defeat of their expectations as before they were eager in the pursuit of their desires Of all men of his Rank Seneca came at length to be mostly admired for a man of a patient even temper who in every interfering juncture found more pleasure and contentment in his own quiet apprehension of things than he did trouble and uneasiness in their discomposure And Cleanthes was as noble in his Sentiment as Seneca was now grown discreet in his behaviour when he was asked How a man should become Rich answered To be poor in Desires And he that is otherwise and has neither the measure nor the manners to respect a little I wish him no worse with that pious Elder in his Treatise of Contentation but that he were plagued sufficiently with an Abundance Alas what meanness of spirit does this argue a man of a sowr implacable discontented temper is so far from being Christianly great and generous that I much question whether he has not disgraced the very Heathen within him True virtue is certainly the fairest Criterien whereby to discern a man truly great and as an Honourable Person whose name will for ever flour●sh in the Common-wealth of Learning has lately shewn That is Magnanimity indeed where Religion and Virtue are the Commanders of humane action Boyle's Christ Virt. 'T is only in a Rel●gious breast where Indifferency and Moderation do reside that the Natural Symphony which Plato fancied by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in consort By means of which he talked