Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	death_n	life_n	world_n	5,607	5	4.5010	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01093	Atheomastix clearing foure truthes, against atheists and infidels: 1. That, there is a God. 2. That, there is but one God. 3. That, Iehouah, our God, is that one God. 4. That, the Holy Scripture is the Word of that God. All of them proued, by naturall reasons, and secular authorities; for the reducing of infidels: and, by Scriptures, and Fathers, for the confirming of Christians. By the R. Reuerend Father in God, Martin Fotherby, late Bishop of Salisbury. The contents followes, next after the preface.	Fotherby, Martin, 1549 or 50-1620.	1622 (1622)	STC 11205; ESTC S121334	470,356	378

proper office it bringeth also some helpe vnto his other fellow-members Whereupon he there concludeth Sic omnis natura se diligit miro quodam modo plurium dissimilium in vnum redactorum concordia vnam in omnibus Harmoniam facit Thus euerything by nature is louing to it selfe and by ioyning things vnlike in true concord together after an admirable manner it maketh in the whole body a most sweete and pleasant Harmonie This Harmonie of Concords hath God generally disposed into the parts members of al cōpounded bodies Now he hath also placed among them another kinde of Harmonie consisting all of Discords in mixing of things of contrary natures throughout all his works For there is none of all his Creatures but God hath created something contrary vnto it which contendeth with it by the contrariety of Nature as one Enemie fighteth with another And yet all of them together beget in the world a most sweet wholesome Concord I meane not only of those Sympathies and Antipathies which God hath planted in diuers of his Creatures wherby some of them amicably embrace one another as most louing friends others of them hatefully decline one another as most mortal enemies A secret in nature whereof the learnedest men were neuer yet able to giue any reason as Plutarch truly noteth Aelianus confirmeth but euen in the other most common ordinary workes of God we shal finde none of them so free but that it hath in nature in some sort his contrarie So that the frame of the whole world doth seeme to benothing else but only a mixture composition of Contraries striuing stil together though in more orderly manner as they did in the masse of their confused Chaos wherein as the Poet describeth it Frigida pugnabant calidis humentia siccis Mollia cum duris sine pondere habentia pondus Cold things with hot moyst things with dry did fight Soft things with hard and sad things with the light And such is still the fight and conflict of contraries euen in this well ordered and beautifull world though the same hand which then distinguished them into their seuerall orders doth now so moderate and keepe them in order that their contraries and repugnancies tende both vnto the safetie and beauty of the world and not either to the hurte or to the blemish of it In which respect S. Augustine compareth that Naturall order which God hath taken in mingling of Contraries through all the rancks of his Creatures to that artificiall order which Musitions ofttimes take in the making of their Songs Deus ordinem seculorum tanquàm pulcherrimum carmen ex quibusdam quasi Antithetis honest avit God hath framed and compounded the order of the vniuerse in the manner of a curious elegant verse artificially adorned with members all of Contraries Like that sentence of S. Paules By Honour dishonour by euill report good report as deceiuers yet true as vnknown yet known as dying yet behold we liue as chastened yet not killed as sorrowing yet alwayes reioycing as poore yet making many rich as hauing nothing and yet possessing all things Not vnlike that of Terence Omnia habeo neque quicquam habeo nihil cùm est nihil deest tamen Whereupon S. Augustine in the same place concludeth that Sicut contraria contrarijs opposita sermonibus pluchritudinem reddunt ita quadam non verborum sed rerum eloquentia contrariorum appositione seculi pulchritudo componitur As contraries opposed vnto contraries do yeeld a kind of grace beautie to the speech so God by placing contraries against their contraries in a kinde not of verbal but of real eloquence hath giuen a great grace and beautie to his worke Which conceit of S. Augustine deliuered by him but in generall termes is illustrated by Tertullian by the apposition of many very notable particular instances and those very fit and apposite Tota operatio Dei ex diversitatibus constat ex Corporalibus incorporalibus ex animalibus inanimalibus ex vocalibus mutis ex mobilibus stativis ex genitalibus sterilibus ex aridis humidis ex calidis frigidis c. The whole workemanship of God is compounded all of Contraries of things corporeal and incorporeall of things liuing and without life of things loquent and silent of things moueable and vnmoueable of things fertile and sterile of things dry and moyst of things hot and cold c. And the same that hee hath shewed by those instances in the great world he proceedeth to declare in Man also the little world Sic Hominem ipsum diversitas temperavit tam in corpore quàm insensu Alia membra fortia alia infirma alia honesta alia inhonesta alia gemina alia vnica alia comparia alia disparia Perindè in sensu nunc laetitia nunc anxietas nunc amor nunc odium nunc ira nunc lenitas In like case Man himselfe is made by God of meerely Contraries and that not only in his body but also in his soule too Some parts of Man be strong some againe be weake some comely some homely some double some single some aequall some vnaequall And so likewise in his mind there is sometimes mirth and sometimes greife sometimes loue and sometimes hate sometimes feircenes and sometimes mildnesse So that the whole world is in effect nothing else but only a massie Coagmentation of Contraries As Ecclesiasticus also directly obserueth Euill is against good death against life the Godly against the sinner the vniust against the faithfull And so in all the workes of the most High thou mayst see that there be euer Two and the one of them is against the other Neither is this the onely Obseruation of religious Christians but also of the irreligious Heathen Wherein many of the most learned haue exactly concurred affirming that God like a skilfull Painter to shew the grace of his worke the better hath composed the whole world of opposite parts as it were of Lights and shadowes Which as Trismegistus noteth is a matter of so pure and absolute necessity that without it the world could haue had no beautie For if Contraries had not bene thus mingled together the curious workes of Nature could not haue beene distinguished one of them from another And therefore he pronounceth that Ex oppositione contrarietate constare omnia necesse est neque alitor se habere possibile est For as in a Picture if all were blacke or all white there could be no grace or beauty in the worke so in all the workes of Nature if all were good or all bad there could be no grace or sweetnesse in any of them because no distinction And therefore Pythagoras as Varro obserueth maintained this opinion Omnium rerum initia esse bina vt sinitum infinitum bonum malum vitam mortem diem noctem That

ATHEOMASTIX Clearing foure Truthes Against Atheists and Infidels 1. That There is a God 2. That There is but one God 3. That Iehouah our God is that one God 4. That The Holy Scripture is the Word of that God All of them proued by Naturall Reasons and Secular Authorities for the reducing of Infidels and by Scriptures and Fathers for the confirming of Christians By the R. Reuerend Father in God MARTIN FOTHERBY late Bishop of Salisbury The Contents followes next after the Preface Psalme 14. 1. The Foole hath sayd in his heart There is no God Romanes 1. 20. But The invisible things of God that is his eternall Power and God-head are seene by the Creation of the World being considered in his workes LONDON Printed by Nicholas Okes dwelling in Foster-Lane 1622. TO THE RIGHT HONOrable Knight Sr. ROBERT NAVNTON Principall Secretary to the Kings Maiestie and of his most Honorable Priuie Councell all Happinesse answerable to his Vertue and Worthinesse MOST worthy Syr● you cannot but remember that from the first beginning of our old acquaintance I haue alwayes made you the Aristarchus of my writings The exactnesse of whole iudgement I haue euer found so pleasingly tempered with Sharp and Sweet that to the one of these your sharpenesse in discerning the least escapes and errors there could nothing more be added of the other your sweetnesse in pardoning the greatest there could nothing more be required The recordation of which mixture hath giuen me now the boldnesse notwithstanding the greatnesse of your affaires wherewith I euer find you pressed yet to offer vnto your censure this vnperfect worke as matter of contemplation for your more reserued time wherein I nothing doubt but you haue your oft returnes to meditations of this kind The heads which I haue proiected in this worke to be discussed are all of them such as though most needefull to be beleeued yet least laboured in by Diuines to further our beleefe and therefore the most subiect both to question and doubting Especially with men of the sharpest witts the greatest spirits and the richest endowments whom Nature hath prepared for the search of the highest and most difficult matters These men out of the penetrating and diuiding nature of their firie wits doe trouble themselues with many Quaere's and doubts in all these foure Positions which neuer creepe into the heads of simpler and vnlearned persons framing sometimes such Obiections as to which they themselues cannot giue good and sufficient Answeres but are ipsi sibi respondentes inferiores as it was sayd of Chrysippus euen for this very cause For the better helpe of which men and to rid them out of the snares of their owne curiosities wherewith they oftentimes intangle themselues and to preuent that they doe not ipsi se compungere suis acuminibus that they wound not themselues with the sharpe needles points of their owne pricking wits I haue done the best I could to ioyne my helpe with theirs by answering all Obiections which I could coniecture might any way trouble their sciences or Consciences For this so meane a worke I affect no great Patronage Satis magnum alter alteri the atrum sumus Your loue is the greatest which I haue euer found ready to couer my greatest wants The summitie of my ambition is that as you haue giuen a noble testimony vnto the world of the incomparable faithfulnesse of your loue towards me so I might yeeld a returne of my like fidelity of thankefulnesse toward you Your gracious acceptance of this mine imperfect worke shall be a brazen wall vnto mee against the maleuolous disposition of all detracting spirits Your Honors eternally obliged friend to serue you MAR●●N SARVM The Preface to the Reader expressing the Reason of the whole Worke. IT is not so much of mans owne free election as of Gods speciall disposition that euery man in his writing is particularly addicted vnto the handling of this or that Argument Not all vnto one for so all but one should be left vnhandl●● ●nd the world of many excellent knowledges bereaued but some vnto one and some vnto another that we might not lacke instruction in any profitable matter Diversis etenim gaudet Natura ministris Vt fieri diversa queant ornantia Terras Ne● patitur cunctos ad eandem curreremetam Sed varias iubet ire vias variosque labores Suscipere vt vario cultu sit pulchrior orbis Saith the Christian Poet Nature herselfe delights herselfe in sundry instruments That sundry things be done to deck the Earth with Ornaments Nor suffers she her seruants all should runne one single race But will 's the walke of euery one frame in a diuers pace That diuers wayes and diuers works the world might better grace Yea and euen the very Heathen doe likewise confesse this to be the proper worke of Gods gracious prouidence calling euery man to that wherein he best foreseeth him most able to doe good and yet not inforcing but inducing him to doe it Eam enim mentem Dij singulis dant vt communes vtilitates in medium afferant saith the Athenian Orator Yea he illustrateth his position by example of himself there That God had put into his mind to make that present Oration for the generall good of the whole Greekish Nation ascribing that his inclination not vnto his owne selfe-motion but vnto Gods prouidence disposing his affection And so likewise doth Plutarch his Intellige non sine efficacitate coe●stium vel me nunc scribere isthaec velte quic quid agis eo modo agere quo agis And so likewise doth Galen of his booke De vsu partium Deus aliqu●s iussit primum scribere declarationem eius ille ipse novit me scire ascribing all his writing vnto Gods inward commanding who knew best his ability to write of that argument Which is indeed a very true ascription yea and much truer in spirituall matters than it is in any ciuill For therein it is most euident that The same Spirit that hath giuen to euery man his gift hath also assigned vnto euery man his taske calling one vnto one Argument and another to another and euery one to serue his Church with those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and graces which he hath bestowed vpon him for that purpose And this we may plainely see euen in those holy Instruments that haue been the writers of the holy Scriptures how as God had endowed them with their seueral gifts so he likewise appointed them to their seueral works calling some of them to the writing a● holy Histories as Moses Ioshua c. some of heauenly Mysteries as Daniel Iohn c. some of Hymnes as Dauid in Psalmes and Salomon in his Song some of Prophecies as Isaj Ieremie c. and some of Morall and Ciuill Precepts as Salomon in his Prouerbs euery one entertaining both a different matter and handling the same in a differing manner yet not by his owne election but by