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
A23187	Marcus Aurelius Antoninus the Roman emperor, his meditations concerning himselfe treating of a naturall mans happinesse; wherein it consisteth, and of the meanes to attaine unto it. Translated out of the originall Greeke; with notes: by Meric Casaubon ...; Meditations. English	Marcus Aurelius, Emperor of Rome, 121-180.; Casaubon, Meric, 1599-1671.	1634 (1634)	STC 962; ESTC S100316	174,038	304

not comtemptibly or scornfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not angrily or passionately saith he elsewhere to the same purpose and inculcats the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calmly meekly so often that were it not so good a word as it is hardly would any man have the patiēce to reade it so often as he repeates it But much more shall wee be induced to beare with Antoninus his many repetitions in this kind if wee further consider that all that hee did aime at by all these words was meerly to take downe the pride and haughtie spirit of the common Stoicks of his dayes and before Many of whom both by their owne practise and by their doctrine and exhortations did teach a man generally upon all occasions but in matter of death especially rather to bee desperatly stout and resolute then rationally and really wise which made Antoninus in almost all his exhortations and instructions so carefully to inculcat humilitie and a meeke spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give what thou wilt and take away what thou wilt c. B. X. n. 16. They that are any thing acquainted with Senecas stile and genius of writing will easily make a Comment upon this But not to go from this very subject of death that we are now upon how does he set out his Cato his great and almost only patterne of wisedome Tam saith he non tantum Caesari sed sibi iratus nudas in vulnus manus egit genero sum illum contemptoremque omnis potentiae spiritum non emisit sed ejecit c. Epist 24. Is this to dye like a Philosopher or a wise man or rather like a desperat wretch If any man shall answer for S. that hee wrote this as an Orator rather then a Philosopher I grant indeede that it was wit that he affected more then sound wisedome in this and many such passages I meane but yet it is in the person of a Philosopher that he speakes it whether it were a good Orators part to adscribe such a passionat that I say not desperat discontented end to such a perfect wise man as he would have Cato reputed I leave to others to judge The other maine condition that Antoninus doth generally stand upō as hath been said is rationally or not inconsideratly A man may undervalue life as well as overprize it It was Aristotles opinion that a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more vertuous he is and the better furnished with all manner of rare perfections the more unwilling he must needs be to dye And certainly according to trueth and sound Philosophie for a man to contemne life and either in a meer bravado as many duellists and contentions persons often do to cast it away or otherwise easily and slightly upon no ground of sound reason and good ratiocination to part with it must needs be the highest degree of madnes meere brutishnes that can bee conceived As on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epictetus upon this occasion speaketh when apparant reason doth induce us for some greater good as either for a better life or for the performance of some duty which in reason ought to be dearer unto us then life not to regard it for a man then through either feare of death or love of this world to linger and to draw back is great basenesse and greater folly As for that Antoninus doth here alleage the Christians as an exemple of that phrenzie that bee doth taxe and reproove the ground of it is the servent zeale of the primitive Christians whole love to Christ was such that they not onely were content to suffer for him when they were called to it but even so longed to dye for him that they could hardly by the Church Canons and discipline provided in that behalf be restrained from offering themselves to death being their owne accusers promooters In so much that in Africa at a certaine time when they flocked by multitudes to the Inquisitors or Judges the Governour of that Province amazed cryed out O wretched creatures if you must needs dye have you no halters or praecipices at home as is recorded by Tertull. ad Scap. last chapter And though this course was by the better learned and more sober praelats inhibited and restrained yet such was commonly their constancie and their readines to death whensoever they were apprehended and condemned by their persecuters Yea their joy and exultation such Deo gratias or God be praised was their common and solemne word when their sentence was read that that alone was sufficient to a●●●e their enemies and to make them thi●●● very strangely of them Neither indeed were the Christians better knowne unto the Heathens by any other propertie then this that they were a kind of people that did not regard their lives Before Antoninus Arrianus had already mentioned them upon the same occasion For lib. 4. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 treating of an undaunted disposition not capable of any feare or terror 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To him saith he that stands so affected what Tyrant what officers what swords can be dreadfull Or shal it be so that some through meere madnes others by use and custome as the Galilaeans can bee brought to that passe that they shall feare nothing and shall not reason and sound ratiocination c. I know these words are somewhat otherwise interpreted by others who referre both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Christians but if the whole passage be well considered it will appeare otherwise especially if it be compared with Senecas last words of his Ep. 36. which are these Denique finem faciam si hoc unum adjecer● nec infantes nec pueros nec mente lapsos timere mortem esse turpissimum si cam securitatem nobis ratio non praestat ad quam stultitia perducit Which words of Seneca I produce here the more willingly because they may also serve to give light to another place of Antoninus lib. v. n. 1● if any shall take the paines to compare them As for that Arrianus calls the Christians Galilaeans he doth but as many others did as Lucian by name if he be the authour of that Dialogue concerning S. Paul which goeth under his Name and Julian the Apostat as all men know This readines then and alacritie of these godly Christians to seale their profession with their blood so knowne and prooved everie where was nevertheles so much mistaken and misinterpreted as that upon a supposition that it had no ground in reason as Anton you see doth here alleage it was commonly termed by the Heathens pervicacie and obstinatnes Obstinatio indeed was the very word Illa ipsa Obstinatio quam exprobratis saith Tertull. towards the end of his Apologeticus and ad Nationes lib. 1. c. 18. Reliquum Obstinationis in illo capitulo collocatis quod neque gladios neque cruces neque bestias vestras non ig●em non tormenta ob duritatem ac contemptum mortis animo recusemus c. And before him Plinie in his Epistle de Christianis written to Traianus the Emperour Neque enim dubitabam qualecunque esset quod faterentur pervicaciam certe inflexibilem obstinationem debere puniri Seneca also though not of the Christians particularly he yet in the same sense doth use the word obstinatio in his 76. Epist by which passages it doth appeare how happily Xylander professing what he doth in his Notes did hitt upon this word in his Translation then which hee could never have found a more fitt proper had he sought never so long But some Interpretors of Tertull. it seemes did not well understand it in his de Spectac first chapter where he saith Sunt qui existiment Christianum expeditum morti genus ad hanc Obstinationem abdicatione voluptatum erudiri c. who note that Tertull. doth there use Obstinatio in a good sense for constantia whereas he useth it in no other sense then the Heathens did that objected it unto them and it is as from them that he speakes it as if hee said ad hanc quam nobis objicitis or exprobratis as elsewhere obstinationem c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by Anton. will I thinck hardly be found in any other Greec author in this sense a word neverthelesse as all his are as elegant and proper as may be importing as much in things civill as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in things naturall That which S. Basill doth elegantly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is much to the same purpose Antoninus doth use the word againe but in the Verbe there as others use it also in the same sense B. VIII n 46. speaking of the libertie of the will of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Remember that thy mind c. FINIS

in fault if either of one that were of such a disposition thou didst expect that he should be true unto thee or when unto any thou didst a good turne thou didst not there bound thy thoughts as one that had obtained his end nor didst not thinke that from the action it selfe thou hadst received a full reward of the good that thou hadst done For what wouldst thou have more Unto him that is a man thou hast done a good turne doth not that suffice thee What thy nature required that hast thou done Must thou be rewarded for it As if either the eye for that it seeeth or the feet for that they goe should require satisfaction For as these being by nature appointed for such an use can challenge no more then that they may worke according to their naturall constitution so man being borne to do good unto others whensoever he doth a reall good unto any by helping them out of errour or though but in middle things as in matter of wealth life preferment and the like doth helpe to further their desires he doth that for which he was made and therefore can require no more THE TENTH BOOKE O My soule the time I trust will be when thou shalt be good simple single more open and visible then that body by which it is inclosed Thou wilt one day be sensible of their happinesse whose end is love and their affections dead to al worldly things Thou shalt one day be full and in want of no externall thing not seeking pleasure from any thing either living or unsensible that this World can afford neither wanting time for the continuation of thy pleasure nor place and oportunitie nor the favour either of the weather or of men When thou shalt have content in thy present estate and all things present shall adde to thy content when thou shalt perswade thy selfe that thou hast all things all for thy good and all by the providence of the gods and of things future also shalt bee as confident See B. v. N. 8. last lines that all will doe well as tending to the maintenance and preservation in some sort of his perfect welfare and happinesse who is perfection of life of goodnesse and beautie Who begets all things and containeth all things in himselfe and in himselfe doth recollect all things from all places that are dissolved that of them he may beget others againe like unto them Such one day shall be thy disposition that thou shalt be able both in regard of the gods and in regard of men so to fit and order thy conversation as neither to complaine of them at any time for any thing that they doe nor to doe any thing thy selfe for which thou mayest justly be condemned II. As one who is altogether governed by nature let it be thy care to observe what it is that thy nature in generall doth require That done if thou finde not that thy nature as thou art a living sensible creature will be the worse for it thou mayest proceed Next then thou must examine what thy nature as thou art a living sensible creature doth require And that whatsoever it be thou mayest admit of and doe it if thy nature as thou art a reasonable liuing creature will not bee the worse for it Now whatsoever is reasonable is also sociable Keep thy selfe to these rules and trouble not thy selfe about idle things III. Whatsoever doth happen unto thee thou art naturally by thy naturall constitution either able or not able to beare If thou beest able be not offended but beare it according to thy naturall constitution or as nature hath inabled thee If thou beest not able be not offended For it will soone make an end of thee and it selfe whatsoever it be at the same time end with thee But remember that whatsoever by the strength of opinion grounded upon a certaine apprehension of both true profit and duty thou canst conceive tolerable that thou art able to beare that by thy naturall constitution IV. Him that offends to teach with love and meeknesse and to shew him his error But if thou canst not then to blame thy selfe or rather not thy selfe neither if thy will and endeavours have not been wanting V. Whatsoever it be that happens unto thee it is that which from all time was appointed unto thee For by the same cohaerence of causes by which thy substance from all eternitie was appointed to bee was also whatsoever should happen unto it destinated and appointed VI. Either with Epicurus we must fondly imagine the atomes to be the cause of all things or wee must needs grant a Nature Let this then bee thy first ground that thou art part of that Universe which is governed by nature Then secondly that to those parts that are of the same kinde and Nature as thou art thou hast relation of kindred For of these if I shall alwayes be mindfull first as I am a part I shall never be displeased with any thing that falls to my particular share of the common chances of the world For nothing that is behoovefull unto the whole can be truly hurtfull to that which is part of it For this being the common priviledge of all natures that they containe nothing in themselves that is hurtfull unto them it cannot be that the nature of the Universe whose priviledge beyond other particular natures is that shee cannot against her will by any higher externall cause be constrained should beget any thing and cherish it in her bosome that should tend to her owne hurt and prejudice As then I beare in minde that I am a part of such an Universe I shall not be displeased with any thing that happens And as I have relation of kindred to those parts that are of the same kinde and nature that I am so I shall bee carefull to doe nothing that is prejudiciall to the communitie but in all my deliberations shall my Kinde ever be and the common good that which all my intentions and resolutions shall drive unto as that which is contrary unto it I shall by all meanes endeavour to prevent and avoid These things once so fixed and concluded as thou wouldest thinke him an happy citizen whose constant studie and practise were for the good and benefit of his fellow Citizens and the cariage of the Citie such towards him that hee were well pleased with it so must it needs be with thee that thou shalt live a happy life VII All parts of the world all things I meane that are contained within the whole world must of necessitie at some time or other come to corruption Alteration I should say to speake truly and properly but that I may be the better understood I am content at this time to use that more commō word Now say I if so bee that this bee both hurtfull unto them and yet unavoidable would not thinkest thou the whole it selfe bee in a sweet case all the parts of it being subject to alteration yea

indeede but not concealed And when shalt thou attaine to the happinesse of true Simplicity and unaffected gravity When shalt thou rejoyce in the certaine knowledge of every particular object according to its true Nature as what the matter and substance of it is what use it is for in the world how long it can subsist what things it doth consist of who they be that are capable of it and who they that can give it and take it away X. As the Spider when it hath caught the Fly that it hunted after is not little proud nor meanely conceited of her selfe as hee likewise that hath caught an Hare or hath taken a Fish with his net as another for the taking of a Boare and another of a Beare so may they be proud and applaud themselves for their valiant acts against the Sarmatae or Northern Nations lately defeated For these also these famous souldiers and warlike men if thou dost looke into their mindes and opinions what doe they for the most part but hunt after prey XI To finde out and set to thy selfe some certain way and method of contemplation whereby thou mayest clearely discerne and represent unto thy selfe the mutuall change of all things the one into the other Beare it in thy minde evermore and see that thou be throughly well exercised in this particular For there is not any thing more effectuall to beget true magnanimity XII He hath got loose from or hee hath shaken off the bonds of his body and perceiving that within a very little while hee must of necessity hid the World farewell and leave all these things behinde him hee wholy applied himselfe as to righteousnesse in all his actions so to the common Nature in all things that should happen unto him And contenting himselfe with these two things to doe all things justly and whatsoever God doth send to like well of it what others shall either say or thinke of him or shall doe against him hee doth not so much as trouble his thoughts with it To goe on straight whither right and reason directed him and by so doing to follow God was the onely thing that hee did minde that his onely businesse and occupation XIII What use is there of suspition at all or why should thoughts of mistrust and suspition concerning that which is future trouble thy minde at all What now is to be done if thou mayest search and enquire into that what needes thou care for more And if thou art well able to perceive it alone let no man divert thee from it But if alone thou doest not so well perceive it suspend thine action and take advice from the best And if there bee any thing else that doth hinder thee goe on with prudence and discretion according to the present occasion and opportunity still proposing that unto thy selfe which thou doest conceive most right and just For to 〈◊〉 that aright and to speed in one prosecution of it must needes be happinesse since it is that onely which wee can truely and properly be said to misse of or miscarrie 〈◊〉 XIV What is that that is slow and yet quick merry and yet grave Hoe that in all things doth follow Reason for his guide XV. In the morning as soone as thou art awaked when thy judgement before either thy affections or externall objects have wrought upon it is yet most free and impartiall put this question to thy selfe whether if that which is right and just be done the doing of it by thy selfe or by others when thou art not able thy selfe be a thing materiall or no. For sure it is not not And as for these that keepe such a life and stand so much upon the praises or dispraises of other men hast thou forgotten what manner of men they be that such and such upon their beds and such at their hoard what their ordinary actions are what they pursue after and what they fly from what thefts and rapines they commit if not with their hands and feet yet with that more precious part of theirs their mindes which would it but admit of them might enjoy faith modesty truth justice a good spirit XVI Give what thou wilt and take away what thou wilt saith he that is well taught and truly modest to Him that gives and takes away And it is out of a stout and peremptory resolution that hee saith it but in meere love and humble submission XVII So live as indifferent to the world and all worldly objects as one who live● by himselfe alone upon some desert hill For whether here or there if the whole world be was one Towne it matters not much for the place Let them behold and see a Man that is a Man indeede living according to the true nature of man If they cannot beare with me let them kill me For better were it to die then so to live as they would have thee XVIII Not to make it any longer a matter of dispute or discourse what are the signes and proprieties of a good man but really and actually to be such XIX Ever to represent unto thy selfe and to set before thee both the generall Age and Time of the World and the whole Substance of it And how all things particular in respect of these are for their substance as one of the least seedes that is or as the seede that is in a Figge and for their duration as the turning of the pestle in the Morter once about Then to six thy minde upon every particular object of the World and to conceive it as it is indeede as already being in the state of dissolution and of change tending to some kinde of either putrifaction or dispersion or whatsoever else it is that is the death as it were of every thing in his owne kinde XX. Consider them through all actions and occupations of their lives as when they eate and when they sleepe when they are in the act of necessary exoneration and when in the act of lust Againe when they either are in their greatest exultation and in the middle of all their pompe and glory or being angry and displeased in great state and majestie as from an higher place they chide and rebuke How base and slavish but a little while agoe they were faine to be that they might come to this and within a very little while what will bee their estate when death hath once seized upon them XXI That is best for every one that the common Nature of all doth send unto every one and then is it best when she doth send it XXII The Earth saith the Poet doth often long after the raine So is the glorious skie often as desirous to fall upon the Earth which argues a mutuall kinde of love betweene them And so say I doth the world beare a certaine affection of love to whatsoever shal come to passe With thine affections shall mine concurre O World The same and no other shall the object of my longing be which is of