Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	good_a	know_v	tree_n	4,740	5	8.9177	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42215	The [French-man] and the Spaniard, or, [The two great lights] of the world, displayed in lively [characters] representing the antipathy of their humours and different dispositions [with an impartiall survey] of the customes of both those nations / by R.G., Gent.; Oposicion y conjuncion de los dos grandes luminares de la tierra. English	García, Carlos, doctor.; Gentilis, Robert.	1642 (1642)	Wing G210; ESTC R7504	61,948	291

harmony of the world might come to be lost whose preservation is grounded upon the incorruptible unity of this matter It hath bin created but not from everlasting as Plato and others have affirmed it being impious to give or attribute the glory of eternity and of being without a beginning unto a creature which is due onely to God Finally it is sufficient for us to know without engulfing our selves into any other metaphysick that the matter whereof all corporall things are framed is of one and the same kinde and by that reason all your materiall species or kindes are united and coupled together And because that the formes of the compounds which must necessarily be sundry and diverse to make a perfect and faire compound should not deviate from that unity which God ordaines and nature pretends The supreame Artificer determined that they should all come forth of the entrailes of the materia or as the Divines call it de potentia materie that so in all their alterations and changes they might be tributary unto that beginning out of whose bowels and entrailes they came the power of corrupting engendring and altering resting onely in it as not being subject to goe out of the bounds of union and peace By this doctrin is confuted the opinion of many moderne Phylosophers who judging by the sence that which is contrary to reason beleeve that the formes of the Elements have no other end then to destroy and corrupt As for example the fire which we see consumes and devoures all as it findes living in perpetuall warre with the water as also the earth with the ayre For if we leave that seemingnes which sence sheweth us and examine the trueth with reason we shall finde that the elements being constitutive parts whereof all your mixtes are compounded it is repugnant and contrary to them to have destruction be their end their nature being essentially ordained to compound Whence is concluded that the naturall end of the Elements is nothing but union And although there ordinarily seemes to be a continuall enmity betweene them destroying one another yet we must hold for a certaine that this warre is onely made for the preservation of peace and union since the fire in seeking to persecute its contrary doth nothing but seeke a temperament to the rigor of his proper strength and any thing else which might hinder the union and conjunction whereby the compound is preserved So that we will conclude this Chapter saying that Union is an attribute of God the treasure of nature the naturall center of creatures and chain of the whole world This unites the mortall with the divine as the eternall Word with humane nature The mortall with incorruptible as the body with the soule The materiall with the spirituall as the understanding with the sences The living with the insensible as beasts with the earth The heaven with their elements the elements with man man with God And finally from God to God there is nothing but peace concord union agreement and love CHAP. II. That enmitie and discord are monsters of nature and the divels owne children FRom the precedent Chapter we may by very good consequence inferre that which we seeke to prove in this For if union and peace as we have proved be Gods attributes and the perfection of nature it is plaine that enmity and discord capitall enemies of union must of necessity be contraries to God and nature being altogether averse to the noblest perfection that our understanding can conceive in God which is unity and simplicity wherewith his divine attributes and perfections are so indivisibly united together that no manner of distinction can be admitted betweene them either reall formall or fundamentall as Divines doe terme them unlesse we should allow of the distinction of reason which our understanding licenciously frameth conceiving that to be distinct which in it selfe is indivisibly one Daily experience sheweth us the great repugnancy and contrariety that is betweene discord and nature either of them shewing it by their effects seeing the proper and principall end of the one is to corrupt diminish ruine and undoe Of the other to generate to joyne to multiply and unite all wordly things with the most firme bond of peace Because that knowing by evident induction that discord and enmity are enemies unto God and the very plagues of nature we may with good reason conclude them to be the workes of the divell wrought by his owne hands so pestilent a fruite doubtlesse proceeding from such an accursed tree The Apostle did in three wordes admirably set downe the genealogie and discent of this fierce monster saying that through the divells envy death was come into the world Wherein we must note according to the exposition of some Doctors that the Apostle in this place calleth dissention and discord by the name of death And that very properly seeing that the Doctors meaning by death as well the soules as the bodies death we shall finde death to be nothing else but a wretched separation and unfortunate divorce tending to ruine and perdition And as for the death of the body none can be so ignorant as to deny this truth beholding with his owne eies the dissolution of the streightest and internallest friendship as humane understanding can conceive and after that the miserable accidents which ordinarily accompany a dead carcasse And if this passage bee taken for spirituall death it being an enmity and divorce between God and the soule and not an ordinary divorce but an infinite one by reason of the infinite distance that is between God and a sinner we still conclude that death and discord are one and the selfe same thing and both daughters to the divell and envy as the Apostle saith the motive which moved the divell to bring this accursed dissention into the world was a cruell impatient rage against man being not able to endure that God should grow enamored of so ugly base and wretched a nature as humane nature is and that he should enrich it with so many extraordinary favours priviledges as unite himselfe hypostatically to it and make it the instrument of redemption denying that favour to the Angelicall nature which is more noble and perfect then the humane and so being desperately enraged he contracted matrimony with envy in which wedlocke death was borne so that death or discord hath the divell for her father and envy for her mother her grandfathers were pride and contempt and her first root was ambition This cursed plant was the first Angels plague and that which made him to exceed the bounds of his owne nature rashly opening the way unto an unbridled appetite and ambitious desire to climbe up unto the heaven of divine perfection to place his throne above the starres and to be like unto the most high Making the consideration of himselfe and the beauty and perfections wherewith he was enriched the instruments of so blinde a pretence and proud absurdity Judging himselfe thereby