Selected quad for the lemma: day_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
day_n	fair_a	night_n	weather_n	4,455	5	10.7928	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53987	A miscellany of divers problems containing ingenuous solutions of sundry questions, partly moral, partly of other subjects / translated out of French by Henry Some ...; Meslange de divers problèmes. English	Pellisson-Fontanier, Paul, 1624-1693.; Some, Henry.; Thoms, Samuel.; Pellisson, Georges, d. 1677.	1662 (1662)	Wing P1108; ESTC R20442	80,919	296

have in them grave or sharpe sounds high or low slower or swifter ones whereas in noises that are uniform it is precisely the same object which is alwayes present to the faculty and that by this means it may after it hath effaced all other objects of our thoughts efface it self also and make it self imperceivable by the continuance of its action as we said and so beget sleep Or else is it that the pleasure which is given us by the noise of a brook or a fountain is a pleasure purely sensual and of the ear only but that the pleasure which the harmony of a musical instrument creates is not a pleasure of the ear only but also of the imagination and of the memory since that a man must compare in it one concord with another and consider the proportion of the sounds to one another to dislike or approve it and that seeing it exerciseth the fancy and the memory it is not to be wondred if it be not so proper to make a man sleep PROB. 27. What is the reason we aggravate our miseries and love to perswade others that we are very unfortunate IF we search why we aggravate our misfortunes we cannot deceive our selves in saying it is to perswade others that we are very unfortunate But it is a greater difficulty to know for what reason we desire they should believe so because oftentimes they are persons that we do not hope to receive any succour from and that our very misery rendring us lesse able to be useful to others may hinder many base and mercenary minds from doing us any good To enquire then the cause of this humour of the afflicted is it not in the first place that they are never assured that any man may not for the future be in a capacity to help him and therefore they tell their misfortunes to all they see and aggravate them to them to the end that if hereafter they should discover any means to succour them the pitty which they have raised in them may presently produce its effect Or else do they desire to have all that come near them know their evil and believe it to be very great thereby to incite them to give them some consolation Or do they not hope that he to whom they have aggravated their misery if he be not able to help them may at the least pray for them and that these prayers may prevail with the divine goodnesse Or else do they not desire that those very persons from whom they cannot hope for any succour should bemoane them for that they think that some body else that shall have the means to deliver them from their miseries will do it so much the more willingly if he sees that many persons do compassionate him and are affected therewith because the more general the good is which we are intreated to do and the more persons it regards the more ready are we to do it Or else is it that to be beloved being in it self a good we do therefore exaggerate our miseries thereby to raise pitty and by pitty love because we know naturally that pitty is so near to love that there is nothing more easie then to slip from one to the other Or else do we not desire that a man should believe that we suffer very much because we desire he should talk much and long of us both while we live and after our death and that we foresee that men will talk so much the more of us as they think that our miseries have been great Or is it not out of a vain affectation of glory which is annexed to constancy and to be in some sort admired by others that we paint forth as very excessive incomparable and in a word much greater then they are the evils which men see we suffer with so much patience our Vanity being so essential and united to our souls that Grief it self cannot expell it and that that accompanies it even in the midst of torments upon the Rack and at the Stake as the Stoicks said of their Wisemans Happinesse Or else do we aggravate our miseries because through humane weaknesse we do in our miseries many times think that the Providence which governs the Universe doth us some kind of wrong and that to prove it we dare not alledge our perfections and our innocence but we alledge only the evils which it sends us which we say are greater then all that ever man suffered Or else because we believe that all things have their course in the world and succeed one another do we not for this reason delight to perswade our selves that we have been for the time past very unhappy to the end that we may build upon this foundation hopes of being happy for the future and of seeing our felicity return in its course as the Day returns after Night Summer after Winter and Fair weather after a long Storm Or as Caesar very wisely painted forth to his Souldiers the enemies forces much greater then they were to the end that afterwards seeing them lesse they should lesse fear them and be provided of resolution and courage more then enough doth not our soul by a like artifice fain to its self its misfortunes greater then they are to the end that afterwards returning to consider the truth of the businesse it may receive some comfort in undeceiving its self and that when the violence of its evil shall return to oppresse it it may have laid in a large provision of courage and find its self provided of more constancy then is requisite for the undergoing of it Or else do we not aggravate our miseries to provoke our selves to weep more abundantly because we finde that tears are a refreshment to us and therefore also in Tragedies afflicted persons do commonly exhort one another to shed abundance of Tears Or else to conclude do we thus aggravate our evils because we think that great and excellent things having only great destinies either in good or evil it is some token of elevation and excellence to have been exercised by great evils If any man object to me that herein we should make but a simple consequence I do freely confesse it but I believe he will also grant me that the mind of man hath very many weaknesses and follies and especially that he is so passionate for his own excellence that he lets not slip by in vain the least shaddow of the least mark that he can give to himself of it And therefore we see many men blame themselves for having a bad memory that from thence they may draw some advantage for their judgement because though they see this consequence cannot but be very weak since that there are every-where thousands of blockheads that have neither memory nor judgement yet they think that this is some slight sign of it because of an opinion that is received by many to this purpose the truth whereof we do not here examine and that which is yet more you