Selected quad for the lemma: blood_n
Text snippets containing the quad
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A05562
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Politeuphuia VVits common wealth.
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N. L. (Nicholas Ling), fl. 1580-1607.; Bodenham, John, fl. 1600, attributed name.
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1598
(1598)
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STC 15686; ESTC S108557
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193,341
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576
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from iniurie done vnto vs but hatred often times is conceiued of no occasion Arist. VVrath and reuenge taketh from man the mercy of God and destroyeth and quencheth the grace that God hath giuen him Periander in his rage murthered hys ovvne wife and Dionisius in his anger killed the Syracusian his page Hee best keepeth himselfe from anger that alwayes doth remember that God looketh vpon him Plato As fire being kindled but with a small spark worketh oft times great hurt and damage because the fiercenes thereof was not at the first abated so anger beeing harbored in the hart breaketh foorth oft times into much crueltie The angrie man meditating vpon mischiefe thinketh that hee hath good counsell in hand VVrath is a desire to be reuenged seeking a time or oportunity for the same Lactan. As disordinate anger is a fault so is sometimes the want of moderate choller or rather hatred of vice Anger is the sinewe of the soule for that it serueth to increase valour beeing moderate and temperate Plato Clineas by playing on the Harpe and Theodosius by reciting the Greeke Alphabet did forget their anger An Ant will be angry and yet wee are not able to discerne when shee is mooued much lesse in God whose works are vnsearchable and passe the capacity of our vnderstanding Anger makes a man to differ from himselfe There is no safe counsaile to be taken from the mouth of an angry man Anaxag Anger is like vnto a clowde that maketh euery thing seeme bigger then it is Rash iudgement maketh hast to repentance Anger is defined after two sorts either according to her nature or according to her effect According to her nature anger is a heat of blood and an inflamation of the same euen to the innermost part of man According to her effect anger is a lust or a desire to punish or to be in some sort reuenged on him which hath done vs any vvrong or iniurie Anger consisteth in habite and disposition but wrath in deede and effect Like as greene vvood which is long in kindling continueth longer hot then the dry if it haue once taken fire so coÌ„monly it falleth out that the man silde me moued to anger is more hard to be pacified in his anger then he that is quiâ—kly vexed Plato If thou haue not so much power as to refraine tâ—ine anger yet dissemble it and keep it secret and so by little and little thou maâ—st happily forget it VVrath and rigour leadeth shame in a lease Isocrates It is a prophane and horrible foolishnes for a man to waxe furious in his anger In coâ—râ—â—â—ing wrath is to be forbidden for be that punisheth while he is angry shall neâ—er â—eepe that meaâ—e which is betweene too much and too little Hastie and froward speeches beget anger anger beeing kindled begetteth wrath wrath seeketh greedily after reuenge reuenge is neuer satisfied but in blood-shedding As he that loueth quietnes sleepeth secure so he that delights in strife and anger passeth his dayes in great danger It is good for a man to abstaine from anger if not for wisedoms sake yet for his owne bodily healths sake He that is much subiect to wrath and hunteth after reuenge quencheth the grace that God hath giuen him and commits through rage and furie more horrible offences then can afterward be reformed Quae libet iratis ipse dat arma dolor Ira feras mentes obsidet eruditas praeter labitur Of Cruelty Defi. Cruelty is commonly taken for euery extreame wrong it is the rigorous effect of an euill disposed will and the fruit which is reapt from iniustice CRuelty hath his curses from aboue but curtesie is graced with the title of commendation VVhere lenity cannot reclaime there seuerity must correct It is as great cruelty to spare all as to spare none Tyrants vse tryall by armes but the iust referre their causes to the arbitriment of the lawes To pardon many for the offence of one is an office of Christianity but to punish manie for the fault of one appertayneth properly to Tyrants An intemperate sick-man maketh a cruell Phisition Socrates He that accustomes him selfe with sorrow acquainteth him selfe with cruelty Plato It is amongst euills the greatest euill and in Tyrants the greatest tyrannie that they of themselues vvill not liue according to reason and iustice but that also they vvill not consent that malefactors should receaue punishment It is more profit for a Prince that is a Tyrant that his Common-wealth be rich and his Pallace poore then the Common-wealth to be poore and his owne pallace rich Hee neuer serueth gratefullie vvho by violence is subiect to another The vvoman that holdeth in her eye most cruelty hath often in her hart most dishonestie The Captaine that is bloody minded and full of reuenge is eyther slaine by his enemies or sold by his souldiours Causelesse cruelty neuer scapes long without reuenge VVith the irefull we must not be importunate to craue pardon but to desire that vengeance may be deferred The Numantines besieged by the Romans and brought to great miserie made a vovv no day to eate meate vnlesse first they had made theyr first dish of a Romans flesh nor drinke any drinke vnlesse their first draught were Romans blood Tiranny amongst many other euils is most vvretched in this that his friends dare not counsaile him He that shewes himselfe cruell towards his seruants dooth manifestlie declare that his vvill is good to punish others also but hee wanteth authority Priuate crueltie dooth much hurt but a Princes anger is an open war Tyrants raigning with cruelty sildome die honourably A cruell Prince ouer a rebellious Nation is a great vertue vvarring vvith a vvorld of wickednes Omnibus quoruÌ„ mens abhorret á ratione semper aliquis talis terror impendet Nulla nobis cum tyrannis est societas sed summa potius distractio neque est contra naturam spoliare eum quem honestum est necare Of Feare Defi. Feare is two folde good and euill Good feare is that which is grounded vppon a good discourse of reason and iudgement standing in awe of blame reproch and dishonor more then death or griefe Euill feare is destitute of reason it is that which wee call cowardlinesse and pusillanimitie alwayes attended on with two perturbations of the soule Feare and Sadnes It is also the defect of the vertue of Fortitude THE feare and reuerence of one God is more worth then the strength of all men No man can be iust without he feare reuerence the Lord. Feare dependeth vpon loue and vvithout loue it is soone had in contempt Alex. If thou be ignorant what sin is or knowest not vertue by the feare loue of God thou maist quickly vnderstand them both Socra Hee that feareth God trulie serueth him faithfully loueth him intirely prayeth vnto him deuoutly destributeth vnto the pore liberally VVicked men vvanting the feare of God are haunted of euill to their own ouer throw and destruction Boetius It is the
heauenly apparrell All thinges are tollerable saue those things which are dishonest Calistes the harlot said shee excelled Socrates because that when she was disposed shee could draw his auditors from him no meruaile sayth hee for thou allurest them to dishonestie to which the way is ready but I exhort them to vertue whose way is harde to finde Honestie is ioyned with misery dishonestie vvith all kinde of vvorldly felicitie but the misery which we suffer for honestie shall bee turned to euerlasting comfort and that felicitie gotten by dishonestie shall bee changed into perpetuall torment Saepé diespiter neglectus Incaesto addidit integrum Raâ—o antecedentem scelestum Deseruit pede poena claudo Disce bonas artes moneo romana iuuentus Sit procul omne nefas vt ameris amabilis esto Vices in generall Defi. Vice is an inequalitie and iarring of manners proceeding from mans naturall inclination to pleasure and naughtie desires A Man sildome repenteth his silence but he is often sorrowfull for his hastie speeches Hee that is rooted in sinne will hardly bee by good counsaile reformed VVho doubts of God with Protagoras is an infidell who denieth God with Diagoras is an Epicure and a deuill Consent and sin are both of one kind Vice is the habitude of sin but sinne is the act of the habitude Hee that pampers his flesh dooth nourish many wormes Demonax Excessiue sleepe is found the bodies foe Lust bringeth short life prodigalitie vvretched life and perseuerance in sinne eternall damnation As by nature some men are more inclined to sicknes then othersome so one mans mind is more prone then anothers to all vnrighteousnesse The sicknes of our age is auarice the errors of our youth inconstancie Theopom Craft putteth on him the habite of policie malice the shape of courage rashnesse the title of valure lewdnesse the image of pleasure thus dissembled vices seeme great vertues VVhere elders are dissolute past grauity there the younger sort are shamelesse past grace Euery vice fighteth against nature Vice ruleth where gold raigneth Greg. VVe ought not to hate the man but his vices August There are more vices then vertues Greg. Riches gotten with craft are coÌ„monly lost with shame Folly in youth negligence in age breeds at length woe to both the one ending in sorowfull griefe the other in lamentable miserie VVhere youth is voyde of exercise there age is voyde of honestie Flattery soothing great men in their humors getteth more coine then true speeches can get credite Bias. Faire faces haue gotten foule vices straight personages crooked manners good complexions bad conditions A merry minde dooth commonly shewe a gentle nature where a sower countenaunce â—s a manifest signe of a froward disposition Sobrietie without fullennesse is commenâ—lable and mirth with modestie delectable Euery vice hath a cloake creepeth in vnder the name of vertue VVee ought to haue an especiall care least â—hose vices deceiue vs which beare a shewe of vertue Craft often-tymes accompanieth pollicie too much austeritie temperance pride a resolute minde prodigalitie liberalitie fortitude temeritie and religion superstition VVhat Nation dooth not loue gentlenesse thankfulnes and other commendable parts in a man Contrarily who dooth not hate a proude disdainfull vnhonest and vnthankfull person Cum â—aleamur satis magnam vim esse in vitijs ad miseram vitam fatendum est etiam eandem vim in virtute esse ad beatam vitam contrarioruÌ„ enim contraria sunt consequentia Qui voluptatibus ducuntur et se vitiorum illecebris et cupiditatuÌ„ lenocinijs dediderunt missos faciant honores nec atting ant reÌ„publicaÌ„ patianter viros fortes labore se otio suo perfrui Of Ingratitude Defi. Ingratitude is that which maketh men impudent so that they dare ioyne together tâ— hurt those which haue been their best friends and them to whom they are bounde both by blood nature and benefits INgratitude challengeth reuenge by custome and is a vice most hatefull both before God and man Ingratitude for great benefits maketh men to dispayre of recompence and of faythfull friends causeth them to become mortall foes Impudency is the companion of that monster ingratitude Stobaeus He is vnthankfull that being pardoned sinneth againe There can be no greater iniury offered to a free minde and a bashfull face then to be called vnthankfull sith such reproches sincke most deepely into the reputation of honor Ingratitude springeth either froÌ„ couetousnesse or suspect Theophr It is a shamelesse and vnthankfull part alwayes to craue and neuer to giue Martiall Princes rewarding nothing purchase nothing and desert beeing neglected courage will be vnwilling to attempt Benefits well bestowed establish a kingdome but seruice vnrewarded weakeneth it Archim The nature of man is ambitious vnthankfull suspectfull not knowing rightly how to vse his friendes or with what regarde to recompence hys well-willers for theyr benefits bestowed Anthonie in the time of Vespasian when hee was proclaimed and named Emperour after all his seruices against the Vitellians after hee had recouered Rome was suspected by Mutianus brought to Rome without authoritie and visiting Vespasian in Asia hee vvas so coldly entertained that he died very shortlie after not onely disgraded and disgraced but also most desperatly Tis better to bee borne foolish then to vnderstand how to be vnthankfull The ingratitude of the Romaines towardes Scipio was by reason of the conceiued suspect of his fortunes the suddainnesse of his expedition and the greatnes of his enemies All which forced a wound in the greatest wits a dread in all sorts of people Cato Priscus hauing deserued vvell of the Romaines was disgraced by them for thys onely cause because his oppugner sayd that that Cittie coulde not bee free where there was a Cittizen which was feared of the Magistrate Ingratitude looseth all things in himselfe in forgetting all duties to his friend To doe good to an vnthankfull body is to sowe corne on the sand Two contraries giue light one to the other and ingratitude and thankfulnes are best discerned one by the other There is no affection among men so firmely placed but through vnthankfull dealing it may be changed to hatred Bias. Two heads vpon one body is a monstrous sight but one vnthankfull hart in a bosome is more odious to behold Bias. There cannot bee a greater occasion of hatred then to repay good turns with vnthankfull dealing The vnthankfull man hath euer beene accounted a more dangerous buyer then the debtor Cognet The vngratefull man is of worse condition then the serpent which hath venom to anoy other but not himselfe Tis better neuer to receiue benefit then to be vnthankfull for it Thankfulnes dooth consist in truth and iustice truth doth acknowledge what is receiued and iustice doth render one good turne for another Stobaeus He is vnthankfull with whom a benefit perisheth he is more vngrateful which wil forget the same but he is most vnthankfull that rendereth euill for the good hee hath receiued Bias. Hee which receiueth