Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	affection_n	love_n	love_v	1,622	5	6.3349	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52344	Prudential reflections, moral considerations, and stoical maximes In three centuries: written originally in the Spanish tongue, and thence put into French, by a R.F. of the Society. English'd by J. D. of Kidwelly.	Nieremberg, Juan Eusebio, 1595-1658.; J. D.	1674 (1674)	Wing N1150B; ESTC R217842	50,700	197

surprizing effect of liberality is still Master of the good he hath given away LIII A Man must either have the command of his money or the money must be his Master there is no mean between these two Extremities Riches abuse him who knows not how to make use of them as he ought LIV. ENvy hath this ill quality That it rejoyces at the evil and ruine of others without the least advantage to it self so that it is not so much a passion as a distraction when as it commonly happens it derives its own trouble and punishment from the joy and content of others How unhappy are they over whom this shameful passion is predominant And how are they to be bemoan'd since not only real Evils but also whatever they discover that is good and advantagious in others becomes their torment The Evils of this life are but too many to make a man unhappy but Envy is a double affliction since the happiness of others contributes to its torment LV. WE might fitly compare Envy to that kind of stone wherewith men whet Knives so Envy is good only to give an edge to the Tongue yet is it of some advantage for one to be blam'd and reprov'd by an evil speaker and we commonly find that they who are wholly inclin'd to be Detractors cannot forbear speaking against the most just and vertuous LVI T Is better to be the mark of Envy than the object of Flattery The condition of an envious person is a thousand times worse than that of a man visited with the Plague Nay some stick not to affirm That it is better being possess'd with the Devil than with Envy We find-indeed that Envy is ill qualifi'd which way soever we consider it the malice attending it is most abominable and the punishment consequent thereto is yet more strange than is imagin'd LVII VVE must say further That Envy is a strange Monster for being injustice it self as all know yet is it however just in some manner This requires explication There 's nothing so unjust as Envy because he who is infected therewith thinks himself hurt by the virtue of others But on the other side there 's nothing more just than Envy because it chastises him who hearkens to it and follows it condemning him to such dreadful torments as surpass all imagination LVIII THere 's hardly any difference between a Flatterer who humours People and a Wolf searching after a sheep He has not any love for the sheep and his looking after it is only to make a prey of it Be therefore mistrustful of a Flatterer as of the most cruel of all your Enemies The covetous person knows him better than any one 'T is too slight a character to say That Flattery is a refin'd kind of Lying but it must be added That it is an infamous piece of Treachery for the wickedst person in the world thinks it not much to speak advantagiously of others and to oblige them beyond his ability when himself is therein concern'd he has at that time all appearances of a real Friend and he sometimes makes sufficient discoveries thereof and yet he does all the mischief that an Enemy is capable of doing LIX T Is a common Proverb That a Lye has no feet but I think it might be said also That a Lye has wings and that the Lyar has no feet We find that Lying Travels post and spreads it self into several places of a sudden whereas a Lyar is as easily overtaken as one who would run away having a Leg broken LX. A Man is never more Eloquent than when he is in Necessity and if ever he be likely to make use of far-fetch'd and extraordinary sentences it must be when he finds himself obliged to represent his Exigencies Truth is stronger than all Reasons and 't is she to speak properly that keeps up the vigour of the mind And yet men are commonly so indispos'd that they cannot digest nay hardly taste the truth if it be not a little disguiz'd LXI LOve cannot be legitimate or rational unless it hath good for its object We do amiss therefore in loving what is contrary to us and what is not in a capacity to hurt us but only when we place our affection on it Must it not be a misfortune in Love for one to love the cause of his misfortune To this rank are they reduced who love Fortune and slight virtue LXII THe serenity which the soul sometimes is in and the joy it feels is the fruit or if you please the just recompence of her love A man is not only happy when he directs his affections to wards good but he also participates of the qualities of the thing beloved and becomes truly good The highest point of virtue consists in loving God and let impious and licentious persons say what they please of it there is no felicity equal to that of being loved by God LXIII IS it not a great extravagance to be passionately desirous of goods which being sought by other persons will cause you a thousand disquiets Nor is it a less to have an affection for persons who cannot be lov'd by others without giving us much jealousie and a great disturbance of mind God only has this advantage above all the Creatures that we may love and relie on him without any fear of his being taken away from us 'T is an enormous Crime for one so much as to doubt the constancy of his friendship for it is not likely he will ever forget us or forsake us first LXIV WHo loves a thing which he deserves to lose because he loves it loves like a Fool and an inconsiderate person Now whoever loves Riches deserves to lose them Wish that you be accounted wise and prudent in love and love only that which you will make your self worthy to possess in loving it as you ought Do you not know that love is the Bird-call of love and that to be belov'd is a very delicious bait and an allurement that can hardly be rejected Now friendship proceeds from both LXV VVE are not to fear any thing but evil since therefore all the evils of this life have only the appearance of being such there is no occasion to fear them The least fault ought to make us tremble but we should not be startled at labour Sin is a real evil labour is not an evil as it is commonly imagined nay it is a real good but not much in request among effeminate and sensual persons so that though opinion be not favourable to it it fails not however of having truth of its side LXVI REmember that in the very things you eagerly pursue there is more to be feared than to be desired For example when you have a strong inclination to some pleasure how are you not more afraid of the gall intermixt in it and the discontent which is inseparable from it You will possibly resent it through the whole course of your life whereas the satisfaction you have lasts