Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	apostle_n	great_a	love_v	2,835	5	6.0551	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01077	The bitter vvaters of Babylon, or The miserable estate of the citizens of Sion considered by the confusion of all things in this world.	Forsyth, James, fl. 1615-1619.	1615 (1615)	STC 11191; ESTC S121939	26,614	42

cause them wrong their conscience neither do I hope to heare of such confusion wrought by men that feare God Neuerthelesse looke into the intricate endlesse enrolling of their proceedings in law and you shal finde a great confusion in making such demurres and delaies in their proceeding that oftentimes it comes to passe when the matter long depending is brought to an issue that then the summe of expenses shall weigh downe the worth of the sentence is not this confusion If the time would permit I might take a view of all estates that by their fashion I should finde a fit frame to make vp a Babel Sycophants and flatteres are daily preferred but Tom-teltroth little regarded Dionisius was often wont to bewaile the state of Princes and especially in this that men would not speake freely before them whereby the truth was hidden from them and Lewes the eleuenth the French King was wont to say that he had plenty of all things in his court but of one and being demanded what it was answered it was truth if truth be wanting in King courts what confusion is this to the common wealth Sig●… the Emperor was wont to account those Princes onely happie 〈◊〉 it would banish proud men out of their Courts and being ●n courteous and humble men in their places hee did not speake of the expelling of Sicophants ●…vers diss●… and tale-bearers for I thinke he thought then that many of their Courts should remaine vnfurnished if you runne thorough courts citties and countries to obserue them you shall hardly finde any thing but confusion The seruant rides on horse-backe the Master walkes on foote the body is onely had in estimation for they wil be sure to looke to the gilding of their goodly carkasses Pluris opes nunc sunt quam prisci temporis annis the body neuer more regarded but for the soule it may starue before it be restored of them The Kings daughter is all glorious within saith the Psalmist but Satans children are all gorgeous without like painted sepulchers that within are full of rotten bones thus yee see that Babel may be well compared to the world for the world is Babel and nothing in it almost but confusion which if it be not redressed in this life will bring a subuersion vpon both body and soule in the world to come and so I proceede with my comparison As the world may very well be compared to Babel euen so all the things therein may be well compared into the Riuers of Babel although Babel be a pleasant place yet it hath riuers in it which carries all away all things in the world are vaine momentarie and subiect to mutabilitie like vnto the riuers of Babel both ebbe and flow It is written of Sesostris a King of the Aegiptians that he had his coach drawne with foure Kings whom before he had conquered and one time perceiuing one of them to looke often backe did demaund the cause thereof I doe saith he behold and obserue that part of the wheele which was lowest becomes by and by highest and the highest lowest cogito de mutatione fortunae I note the vnstabilitie of things in this world such surely is the estate of all things in this world that there is nothing stable vnder th●…e Consider but the life of man and you shall perceiue i●… passe away like to the waters in the riuer as Gregorie Nazianzene doth well obserue it quae velut à fontis sui origine nascendo surgit sed ad ima defluens moriendo pertransit which from our birth as from a fountaine we arise to the height of our yeares but by passing away our daies in vanitie in the end we fall into the gulfe of death as the riuers runne into the sea which the woman of Tekoah very well noteth vnto Dauid omnes morimur sicut aquae dilabimur in terram quae non reuertuntur we all die and like water wee are powred out vpon the ground which doth not returne Not only our liues but also all things in this world which we do possesse Honor preferment riches strength all are momentanie and subiect to alteration they are of no continuance for either wee are taken from them or they depart from vs what profit had the rich wretch in the Gospell of his great substance when his soule was snatcht away that very night from him in the midst of his wealth and what gaine get many couetous worldlings of their goods when in the midst of their yeares they forsake them to passe away from vs they hauemany euasions The Prophet Ieremy saith that as a partridge doth hatch her yoong ones and by her helpe in relieuing of them they come to som groth then they forsake her euen so when a rich man hath taken great paines in heaping together riches in the midst of his daies they forsake him and leaue him like a foule It is reported of Saladine the Emperor that mightie Monarch that by his conquests obtained great wealth on a time lying vpon his death bed considering the vanitie and mutabilitie of earthly things he commanded a sheete to be tied to a poule and carried about the Citie and crie behold Saladine that great rich and mighty Prince of Asia for all his abundance in worldly things he carries nothing with him but this ragge Wherefore the Apostle Saint Iohn did diswade all men and women from the loue thereof Loue not the world neither any thing therein for in it there is n●●●ing but vanitie And the world shall passe away with the lust thereof but he that fulfilleth the will of God abideth for euer And so from the comparison betweene the world and Babel I come to obserue the different behauiour betweene the Citizens of Babel and the Citizens of Sion and that in three things specified in my text 1. The Citizens of Babel they sit in the midst of Babel ●either can they perceiue these things sedent in fluminibus they are so delighted with the pleasures thereof that they cannot see the confusion of them but the children of God sedent inxta flumina vel super flumina sit neere to the riuers or by the bankside and discerne their abhomination neither will they be ouertaken with them A man that walketh in the mist cannot perceiue whence it commeth nor whether it goeth but if he betake him aside vnto some top of a mountaine neere adioyning he shall discerne that it is nothing but a vapor arising from the serines and entrals of the earth thickning in the cloudes and vanishing in the aire so long as the earthly mindes of couetous worldlings are ouershaddowed with the darknesse of ignorance thickned with a greedie desire of worldly things as grosse and palpable as the darke mist of Egypt they cannot see perceiue nor vnderstand a worldly man doth not vnderstand these things that are of the spirit of God as long as they are in the midst of them they