Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	cold_a	hot_a	moist_a	5,078	5	10.3751	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10903	A sermon of loue Instructing all men to vnite and ioyne themselues in hearty loue, and Christian charitie with one another. Preached at Folkestone, a maior towne in Kent. By Francis Rogers, Batchelor in Diuinity; and sometimes fellow of Trinitie Colledge in Cambridge.	Rogers, Francis, d. 1638.	1613 (1613)	STC 21174; ESTC S112048	24,461	54

to destroy the Diuell All men of one trade will alwayes ioyne together for the maintenance of their trade The Kings Apologie for the oath so wee being all Christians hauing one Father one Redeemer one Sanctifier one Mother the Church partakers of one Baptisme one Faith and hoping for one kingdome in Heauen must needes vnite our selues in hearty Loue and Christian charitie thereby the better to ouercome the World the Flesh and the Diuell The third reason to stirre vs vp to loue our neighbour is taken from nature which teacheth the perfection of all things to consist in vnitie Looke vpon the heauens there is one motion of the Sunne another of the Moone another of the Starres yet they are all carryed about motu primi mobilis by the motion of the first moueable descend lower to the foure Elements Fire Water Ayre Earth vvhat more differing then their qualities hot and cold moyst and drye yet all these agree together to the making of one mixed body and solled substance come to those creatures which haue life and motion as Plants Hearbs Trees In the Tree there is the body the Barke the Bowes the Leaues all those parts differ one from another yet all haue their perfection from one and the selfe-same roote which is grounded in the earth Looke vpon the Beastes and Fowles no one Beast or Bird of the same kinde will hurt another as the Hawke flyeth after the Partrich not another Hawke the bloud-Hound pulleth downe the Deere not another Hound and so man should not haue vvarre with man but with the Deuill Come vnto man the most excellent creature in nature and see how euery thing in him tendeth vnto vnitie for his outward parts the eye cannot say to the foote I haue no neede of thee but the eye guideth the foote the foote beareth the eye one member receiueth into the body what is necessary another euacuateth and casteth out of the body vvhat is superfluous yet all seruing for the good of the vvhole body View the inward parts of man how many seuerall Nerues and sinewes are there in the body yet all from one head the braine how much blood dispersed thorow seuerall veines yet all from one fountaine the liuer how many spirits and motions yet all from the heart from these three principall parts the Head the Liuer the Heart are diffused into the vvhole man Life Sence and Motion yet these three haue but one head vvhich is the soule of man and as Philosophy telleth vs Anima est tota in toto tota in qualibet parte The soule is alike whole in the vvhole body as in the little finger and alike whole in the little finger as in the whole body wherefore embrace loue seeke peace Heb. 12.14 vvithout vvhich no man shall see GOD. Is then thy enemy greater then thou art be quiet tibi parce spare thy selfe meddle not with one that is mightier then thy selfe The Toade may swel till he burst before he be so bigge as the Oxe Is thy enemy lesse then thy selfe impar congressus Achilli parce sibi spare him it is no glory for a man to beat a Boy no credit for a great rich man to oppresse a poore meane man the Lyon will seldome meddle with a vvoman but neuer with a little childe Is thy enemy thine equal Salomon telleth thee that the discretion of a man deferreth his anger Prou. 19.11 and his glory is to passe by an offence Thou wilt spend fiue pounds to make him spend ten this is but to be the enuious man It was once granted that the enuious man and the couetous man should both haue their wishes and hee which wished last should haue the first mans vvish doubled so they did much striue vvho should vvish last in the end it vvas graunted to the couetous man heereupon the enuious man vvished one of his eyes to be put out vvhich done the couetous man hath both his put out so then to spend twenty pounds to make thy neighbour spend fortie is to be but enuious make the best of it It is but like too boyes at boxes the one getteth a blew face the other a bloody nose but both of them are well beaten Aesope telleth vs a fable how the Mouse and the Frog would needes fight together and in the middest of the battell came the Kite and deuoured them both euen so take heed while neighbors are at variance among themselues seeking to doe mischiefe one to other suddenly commeth death and taketh them all away and vvhen they are thus dead in their hatred and malice let the diuell alone to torment them all Serm. cap. 168. de tempore To shut vp this point with S. Augustine his counsell saying Seeing euery man as hee is a man is thy neighbour but as hee is an euill man and offereth vvrong he is not onely thy enemy but his owne foe therefore loue in him his soule and his body that is loue thy neighbour whom God hath made but hate and detest his malice and other sinnes vvhich the Diuell hath by temptations worked into his soule so shalt thou be like a wise Phisition who loueth his patient and hateth his disease Thus much for the obiect vvhom we must loue our neighbor let mee now speake of the last thing considered namely how farre our loue must be extended As thy selfe Hom. 21. in Genesi As Saint Chrysostome saith very vvell Neque vel sillaba vel apiculus est in sacris Scripturis in cuius profundo non sit grandis quispiam thesaurus There is not one sillable or tittle in the holy Scripture but searching thereof some great and hidden treasure may be found for if it be a true axiome in Philosophie Natura nihil facit frustra that nature doth nothing in vaine then it must be much more true of the God of nature that he vvill speake nothing in vaine and that in his holy vvrit This is partly seene in this vvord As the vvhich hath foure seuerall significations in the Bible First it signifieth the likenesse of a thing but not the truth of a thing as in Saint Matthew Matth. 26.55 Ye came out as against a thiefe with bils and with staues Secondly this word As signifieth the truth of a thing but not the likenesse of a thing in Saint Iohn Iohn 1.14 Wee saw the glory of him as the glory of the onely begotten Sonne of the Father Thirdly it signifieth both the likenesse and the truth of a thing as to the Hebrewes God offereth himselfe vnto you Heb. 12.7 as vnto children Lastly it signifieth rei qualitatem sed non aequalitatem the quality but not the equalitie of a thing Luke 6.36 as in S. Luke Be ye mercifull as your Father is mercifull Where the meaning is wee should be as well mercifull as God not as much for that is impossible and in this last signification is this word As taken in this place Loue thy