Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	arm_n	great_a	see_v	1,420	5	3.1040	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41719	Advice to young gentlemen, in their several conditions of life· By way of address from a father to his children. By the Abbot Goussault, counseller in Parliament. With his sentiments and maxims upon what passes in civil society. Printed at Paris 1697, and translated into English.; Conseils d'un père à ses enfans sur les divers états de la vie. English	Goussault, Jacques.	1698 (1698)	Wing G1451A; ESTC R223716	70,421	157

takes occasion to turn his Servants away VII A truly upright Man is not hard to please in his Eating and Drinking there is nothing good enough nor well enough dress'd for the Hypocrite The one with care to be secret gives Alms and does his good Works The other does it in the sight of the World and boasting of them the one thinks of pleasing nothing but God and the other nothing but Men. VIII A Man when he cannot make himself considerable in the World oftentimes thinks to do it by turning Devout and Religious and that is easily done He needs but reform his outside to put on a severe and sowre look to censure all Men and to keep Company with those that are Religious or those that seem so so he that was known to love the World and was remarkable for his Vanity and profuseness and perhaps for his Debauchery upon a sudden turns his Tongue and speaks in the Tone of a Devout IX Perhaps you may object to me and say what then is there no Repentance for those that have been carried away and seduced by the Pleasures of the World God forbid that I should have such a Thought there is assuredly a Way left to return but it is not so easie a Man will not so easily find God whom he hath sought so little X. Your greatest troubles are caused by your ill Habits and your ungovern'd Passions to find ease of these Troubles you ought not to seek it in your Country-Houses of Pleasure nor in great Offices and Employments or in the Confidence you may have in your Friends these Remedies will always be too feeble for so great Evils If you enter into your self and there search for that which you cannot find any where else perhaps you will find there a Seditious Revolt and a Domestick War You will see all in trouble and in Arms and you will acknowledge that you have no greater Enemies than your self XI What therefore must you do in this deplorable juncture you must have recourse to God he must be your only Refuge but to have him favourable to you you must have recourse unto him with great earnestness with great Love and Faith XII To have recourse to God on this manner is not to devote your self to God by Habit and Profession and make Religion a Refuge in your Losses and Disgraces nor to be devout for your Worldly Interest or your Vanity XIII Many things are permitted to the Devout or Votaries which are refused to those that are not consider'd as such they are always in the practice of good Works always in the company of good and pious Persons they hear nothing talk'd of but Love and Charity and upon these things they form an Idea of their own Piety and Merit and this Devote that looks upon himself as no more subject to humane Frailties falls oftentimes into a Pride like that of the fall'n Angels XIV The first thing that this false Devote does is to seek out a Director that is not too severe and complies a little with his Infirmities this Devote looks upon himself as a publick Person for whose safety all the World ought to be concern'd and who ought to be look'd upon with more respect than others he is so conceited with the Service he renders to the Poor and to the Church that he perswades his Director to the same who in this Vow governs him on all occasions so that this Votary and Religious Person lives at his Ease and suffers nothing repugnant to his Nature XV. So it is of a Votary as of a good Wit both have their just value to be a Man of Probity and of good Understanding he must be well furnished both with the one and the other XVI If you be truly Religious and Devout you should seem to the World not to be so Humility is the Seal and essential Proof of true Piety Devotion in Hipocrites is like the Dust that the Wind carries away every Hour and in the truly Pious it is like a Tree that hath taken deep Root that the Winds and storms cannot remove XVII When I speak of the Devotes of one sort and desire you should not be of the number do not mistake me and think I speak against true Devotion but against the pretended one of Hypocrites my intention is not to decry true Piety it cannot be too much or too often praised and no Tongue is sufficient to shew its value my design is only to make you understand a false Devotion that is a Worldly and Feigned one and that you be not deceived by it XVIII Nothing does so much prejudice to true Piety as the false Zeal of those that make a Trade of it their Vanity Avarice and Deceit is the cause that the same Faults are unjustly charged upon the truly Humble Upright and Charitable XIX The difference of the true and false Devotion is the same with that of a Natural and a Painted Beauty the one without care or Artifice always appears what it is the other is nothing but fair Red and White laid on which when omitted for haste or forgetfulness cannot have the esteem that it had obtained before by their means XX. If you have true Piety it will always be taken for such without your care to make it appear so and on the contrary if your Devotion be feigned you must always be upon your guard and watchful to make your self pass for what you really are not XXI The truly and seemingly Pious are often seen together and the likeness of their outward behaviour makes them strictly keep Company and may be thought to be well pleased with one another the first have a good Opinion of those which they believe like themselves and the last would have their Friends and Kindred believe this good Opinion the first had on them Charity is the Motive that unites the one and Vanity or Interest the Motive that unites the other XXII A false Devote is oftentimes a Covetous or Ambitious Man in disguise that gives himself this good Name to hide his Avarice or Ambition You must have Judgment and Discretion not to mistake the one for the other XXIII A false Devote seems always what he is not and almost never what he is and to deceive the World he takes the Counsel Jeroboam gave to his Wife to surprise the Prophet Abias he changes his outside but his Heart is the same and as Rebecca gave to Jacob the Garments of Esau to deceive Isaac so he takes the Garments of Jacob to gain the esteem of all that see him XXIV Be upright always but never endeavour to seem more upright than you are Hypocrisie is a Vice hated both by God and Man and I must think that it is better to be a Libertine than a Hypocrite because one repents sooner than the other and it is more easie for a Sinner to know himself in a disorderly and ungodly Life and to return than in a false and pretended Piety of all

Feet and do not make it a Torrent by stopping it XIV You may be sure that Pride is the Father of all Vices and Choler is his Daughter and it may be added that this Daughter oftentimes gives Arms to her Father which makes him Cruel and Revengeful so that it may be truly said that the Proud and Ambitious oftentimes transported by Choler leave fatal Marks of their Passion XV. A Man Cholerick and quarrelsom is a declar'd Enemy to Civil Society or what is more he is a Seditious Person who prophanes all Holy Laws he knows neither Father nor Mother nor Wife nor Children and indeed how should he know them since he knows not himself XVI Choler is the only unruly Passion that pretends to justifie it self how shameful and criminal soever this Passion may be they that are subject to it pretend to have reason to be transported on some certain occasions and Experience teaches us that of all those that are transported by Choler there is scarce any one that does not think it just to what extremity soever they are carried From whence comes that but that it blinds the Soul by the Darkness which it spreads XVII Choler is nothing else but a motion sudden and turbulent that takes from us the free exercise of our Actions and that is the Reason why we are not only angry at our Servants but at all those with whom we Converse and more at every one that would hinder us from doing what we will When a Pen writes not according to our Fancy we break it a Gamester throws his Dice and Cards out of the Window a Workman is angry at his Tools and throws them away XVIII It is strange to see that a Man who is observed usually to have Prudence and Discretion in his Affairs should upon a sudden change his Nature and Humour and that a motion of Anger should disorder in him all that Reason had placed in so good order and quiet XIX Do not suffer your self so rashly to be transported lay a foundation of Prudence against all the Accidents of Life that may disturb you look upon your self continually as if you were in a frontier Garrison environ'd with Enemies and ready to be besieg'd and think of all things necessary for your defence If you do thus Anger can never surprize you and its Arms will be too Weak against a place so well fortified and provided with Necessaries XX. At the first motions of Anger let your Voice be low and your Countenance smiling by that means you will disarm your Enemy before he appears and attacks you XXI If it happen that you be transported with Choler it is to be wish'd that you had a Looking-glass before your Eyes you would find your self so deform'd and different from what you were that the sight of this Change would make you more moderate upon such occasions and you would have such an Idea of this Passion as would absolutely Cure you XXII The Decency and Respect that we owe to one another should be the Boundaries that none can go beyond without doing himself wrong and making an ungrateful Impression of his Humour as long as you observe this decency and respect Anger will have no Power over you and you will be esteemed and loved for the eavenness and moderation of your Words and Actions CHAP. XIII Advice concerning the Judgment you ought to make of the Words and Actions of others I. MY Dear Children if you will gain the Esteem and Love of all Men see what every Man does and hear what every Man says without contradicting any one Let your Eyes and Ears go no further than you please and hear obligingly all that is spoken to you and judge of others by your self II. What is blameable in some things impute it to the Youth of the doer and what cannot absolutely be excused impute it to want of Consideration and to a surprise that merits Pardon Never make any more faulty than they really are and perswade others as much as you can that many things are done by imprudence and want of consideration and ought not further to be thought upon III. Do not make a malicious Construction of the Words and Actions of others nor turn them to the hurt or prejudice of any one do justice to all you have to do with and as you would have others do to you remember every Man has his Failings which you ought to excuse and suffer if you will live quietly and peaceably with all the World IV. Always take part with and defend the Unfortunate a false appearance Deceives and Reports full of Injustice or Calumny expose them to the Censure of a hundred malicious Spirits that think to establish their own Reputation upon the Ruin of other Mens And of others that have no other way of magnifying themselves but by disparaging and villifying their Kindred and Neighbours and of others who at the expence and loss of their best Friends would make themselves Criticks or Devotes by having something to say against every one V. You know that every one has his own Humour and his own Wit and you have no right to pretend to that which is not referred to your Judgment and much less to give Law to others that they should live as you desire VI. Be always circumspect in speaking of those that make too great or too little Expence in their way of living let not either the one or the other Extream trouble you VII Praise whatever you think praise worthy but be wary in passing Sentence upon what you think condemnable do not make your self a Judge of the actions of others but if you be press'd and oblig'd to speak your Opinion let it be in their favour and to their advantage VIII Study your own Conduct and not that of others examin your self without Favour or Partiality and never pardon your self Use all Severity to your self and Indulgence to others If you find something to say against every one you will justly be taken for an Ill-natur'd Unjust and Unreasonable Man IX That you may not speak ill of any you ought not to think ill of any for from the one to the other the way is easie and short it is almost impossible to forbear speaking of what you believe and think X. You may and ought to pardon a thousand little Faults in Men of Quality when they are Young and Unexperienc'd to condemn them in every thing is to be a Critique without Reason and to expect an accomplish'd Wisdom in a Person of Eighteen or Twenty Years of age XI When a young Man or Youth has good Inclinations or Desires of doing well you ought in favour to his Age to pardon some Levities or other small Faults in doing this you shall encourage him to do well and in doing otherwise the contrary XII Set not your self lightly to condemn Women for their Carriage when they are neither Gamesters nor Wanton all things else do not deserve to be taken notice of Time