Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	body_n	earth_n	element_n	4,634	5	9.8975	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09173	The Lord Marques idlenes conteining manifold matters of acceptable deuise; as sage sentences, prudent precepts, morall examples, sweete similitudes, proper comparisons, and other remembrances of speciall choise. No lesse pleasant to peruse, than profitable to practise: compiled by the right Honorable L. William Marques of Winchester that now is.	Winchester, William Paulet, Marquis of, 1535?-1598.	1586 (1586)	STC 19485; ESTC S114139	64,844	115

and we perceiue not how we liue therein Of mercie pitie helpe and compassion towards the poore HAppy not once but an hundred times is he that will remember the poore afflicted and open his hart to comfort them and doth not shut his cofers from helping them to him at the straight day of iudgement the processe of his life shall be iudged with mercie and pitie The pitifull hart which is not fleshed in crueltie hath as much pitie to see another man suffer as of the sorow and torment which he himselfe feeleth If a man behold himselfe from top to toe he shal find not one thing in him to mooue him to crueltie but he shall see in himself many instruments to exercise mercie For he hath eyes to behold the needie feete to goe to the church eares to heare Gods word hands to be stretched to the poore a toong to vtter good things an hart to loue God and to conclude he hath vnderstanding to know the euil and discretion to follow the good God hath not giuen him scratching nails as to the cat nor poison as to the serpent nor perilous feete as to the horse to strike withall nor bloodie teeth as to the Lion but hath created vs to be pitifull and commanded vs to be mercifull Obedience AS the element of the fire the element of the aire and the element of water do obey and the element doth commaund of the earth or that against their nature he bringeth them to the earth and al the noble and most chiefest elements obedient to the most vile onely to forme a body mixt it is great reason that all obey one vertuous person that the common wealth therby might be the better gouerned The second reason is of the body and soule The soule is the mistres that commaundeth and the body the seruant which obeyeth for the body neither seeth heareth nor vnderstandeth without the soule but the soule doth these without the body In that common wealth where one hath care for all and all obey the commandement of that one there God shall be serued the people shall profit the good shall be esteemed the euill despised and besides that tyrants shall be suppressed How many people and realms bicause they would not obey their prince by iustice hath sithence by cruell tyrants been gouerned with tyrannie for it is a iust plague that those which despise the scepter of righteous princes should feele and prooue the scourge of cruel tyrants O happy common wealth wherein the prince findeth obedience in the people and the people in like maner loue of the prince for of the loue of the prince springeth obedience in the subiects and of the obedience in the subiects springeth the loue of the prince Patience LOoke howe much wee offend through the offence so much doe we appease through patience The patience which God vseth in not punishing our faultes is greater than that which men haue in suffering the chastisement bicause we iustly offend and iustly are punished I account all in me at the disposition of fortune as wel riches as other prosperities and I keep them in such a place that at any hower in the night when she listeth she may cary them away and neuer awake me so that though she cary those out of my cofers she should neuer rob me of my patience Patience in aduersitie pleaseth God where as wrath prouoketh his indignation We see in a mans bodie by experience that there are sundry diseases which are not cured with words spoken but with the herbes thereunto applied and in other diseases the contrary is seen which are not cured with costly medicines but with comfortable words When the diseases are not very olde rooted nor dangerous it profiteth more oftentimes to abide a gentle feauer than to take a sharpe purgation The impatient hart especially of a woman hath no rest till she see her enimie dead No patience can endure to see a man obtaine that without trauel which he could neuer compasse by much labor He is most vnhappy which is not patient in aduersity for men are not killed with the aduersities they haue but with the impatience which they suffer Though wise men leese much they ought not therfore to dispaire but that they shall come to it againe in time for in the end time doth not cease to do his accustomed alterations nor perfect friends cease not to do that which they ought That man onely in this life may be called vnhappy to whom God in his troubles hath not giuen patience Peace HE alone doth knowe howe precious a thing peace is which by experience hath felt the extreeme miserie of war The life of a peaceable man is none other then a sweete peregrination and the life of seditious persons is no other than a long death Euerie prince which loueth forraine wars must needs hate the peace of his common wealth Aristotle doth not determine which of these two is the most excellēt either stoutnes to fight in the wars or policie to rule in peace That peace is more woorth that is honest than is the victorie which is bloodie In the good war a man seeth of whom he should take heed but in the euill peace no man knoweth whom to trust Where peace is not no man enioieth his owne no man can eate without feare no man sleepeth in good rest no man safe by the way no man trusteth his neighbor and where there is no peace we are threatned daily with death and euery houre in feare of our life Seeing Christ left to vs his peace and commanded vs to keepe the same we should not condiscend for reuenging iniuries to shed mans blood for the good christians are commanded to bewaile their own sins but they haue no licence to shed the blood of their enimies and therefore I wish all princes for his sake that is prince of peace they loue peace procure peace keepe peace liue in peace for in peace they shall be rich and their people happie Pleasure WHat commeth of vaine pleasure nothing but the time euill spent famine in way of perdition goods consumed credit lost God offended and vertue slandered Of pleasure we get the names of brute beasts and the surnames of shame I would the eies were opened to see how we liue deceiued for all pleasures that delight the bodie make vs beleeue that they come to abide with vs continuallie but they vanish away with sorrow immediately on the contrary the infirmities that blinde the soule say that they come to lodge as guests and remaine with vs continually as housholders Death is a miserable lake wherein all worldly men are drowned for those men that thinke most safely to passe it ouer remaine therin most subtilly deceiued During the time that we liue in the house of this fraile flesh sensualitie beareth so great a rule that she wil not suffer reason to enter in at the gate Reason leadeth

voluntarily to vertue and sensualitie draweth men against their wils to vices Vices are of such a qualitie that they bring not with them so much pleasure when they come as they leaue sorow behind them when they go for the true pleasure is not in the daily vice which sodenly vanisheth but in the truth which euermore remaineth Wise men after 50. yeeres ought rather seeke how to apply their mindes how to receiue death than to seeke pleasure how to prolong life How happy may that man be called that neuer tasted what pleasure meaneth Men that from their infancie haue bin brought vp in pleasure for want of wisedome know not how to chose the good and for lacke of force cannot resist the euill which is the cause that noble mens sons oftentimes cōmit sundry hainous offences It is an infallible rule that the more a man giue himselfe to pleasure the more he is intangled with vices The rich men win with their labor and watching and their sonnes brought vp in pleasure do consume it sleeping Where there is youth libertie pleasure and mony there will all the vices of the world be resident The greatest vanitie that ragineth among the children of vanitie is that the father cannot shewe vnto the sonne his loue but in suffering him to be brought vp in the pleasures and vanities of this life I wish no greater penance to delicate men than in winter to see them without fire and in the sommer to want fresh shadow Why are there so many vices nourished in the pallace of princes bicause pleasure aboundeth and counsell wanteth Play as Seneca saith is compared to the propertie raging of a mad dog with whom if a man be once bitten vnles he hath present remedie foorthwith he runneth mad and the disease continueth with him vntil the houre of death for those that vse it hurt their consciences lose their time and consume their substance Marcus Aurelius saith if I knew the gods would pardone me and also that men woulde not hate me yet I assure you for the vilenes therof I would not sin in the flesh Aristotle saith all beasts after the deeds of the flesh are sorie sauing onely the cocke In carnall vices he that hath the least of that that sensualitie desireth hath a great deale more than reason alloweth I see no other fruits of carnall pleasure but that the bodie remaineth diseased the vnderstanding blinded memory dulled sence corrupted will hurt reason subuerted their good name lost and woorst of all the flesh remaineth alwaies flesh therefore fire is not quenched with drie wood but with cold water In the war honor by tarrieng is obteined but in the vices of the flesh the victory by fleeing is wonne Pride THe proud and disdainfull man for the most part falleth into some euill chaunce therefore it is a commendable medicine somtimes to be persecuted for aduersitie maketh a wise man to liue more mery and to walke in lesse danger What friendship can there be among the proud since the one wil go before and the other disdaineth to come behind Of Princes with their actes and sayings A Poore woman comming before Claudius the Emperour with weeping eies to craue Iustice the good prince being mooued with compassion did not onely weep as she did but with his own hands dried vp the teares Oftentimes those that come before princes do return more contented with the loue they shew them than with the Iustice they minister vnto them Antonius Pius was such a fauourer of poore widowes and Orphans that the porters which he kept within his pallace were not to let the entrie of the poore but to let and keep back the rich To a prince there can be no greater infamie than to be long in words and short in rewarding his seruants Couetous princes do not onely suspect their subiects but also themselues The diseases which God oftentimes sendeth to princes commeth not through the fault of humours but through the corruption of maners the which no medicine can resist nor any other thing remedy It is the chiefest thing that can belong to a prince or other person to be beloued for their gentle conuersation and for their vpright iustice to be feared It is necessary for Princes to be stout and rich for by their stoutnes they may gouerne their own and by their riches they may represse their enimies The prince which is too liberall in giuing his owne is afterward compelled by necessitie to become a tyrant and take from others If princes be proude greedie and ambitious after strange realmes it is most certaine that they need great treasures to accomplish their inordinate appetites but if they be reposed quiet vertuous patient peaceable not couetous of the good of another man what need haue they of great treasures Princes become not poore for spending of their goods vpon necessaries but wasting it vpon things superfluous High and noble harts that feele themselues wounded do not so much esteeme their owne paine as to see their enimies to reioice at their griefe It is better for a Prince to defend his countrey by Iustice than to conquere an other by tirannie The prince is in great danger of damnation of soule if in his gouernment he haue not always before his eyes the feare and loue of the supreme prince to whome we must render account of all our doings for there is nothing so puissant but tis subiect to the diuine power That prince hath great occasion to be vicious which for his vice thinketh not to be chastised Princes fearing neither God nor his commandemēts do cause their realme and subiects to fall into great miserie for if the fountain be infected it is impossible for the streame therof to be pure We see by experience that as a bridle mastreth an horse a sterne the ship so a prince be he good or bad will after him lead all his people If they serue God the people will also serue him if they blaspheme God the subiects will do the like for it is impossible that a tree should bring foorth other fruits than those that are agreeable to the roote Princes ought to resemble God more by vertuousnes than others Princes WHat shall vnhappy princes do which shall render al their account to God only who will not be deceiued with words corrupted with giftes feared with threatnings nor answered with excuses That prince is more to be magnified which reformeth two vices amongst his people than he which conquereth ten realms of his enimies O princes if ye knew how small a thing it is to be hated of men and loued of God ye would not cease night nor day to commend your selues vnto God for God is more mercifull in succouring vs than we are diligent in calling vpon him God did neuer create high estates to worke wickednes but placed them in that degree to the ende they should thereby haue more