Selected quad for the lemma: lord_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
lord_n begin_v king_n year_n 13,736 5 5.6587 4 false
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A15799 Morall obseruations By W.W. Gent. Wynne, William, fl. 1616-1624. 1616 (1616) STC 26060; ESTC S102798 7,092 42

There are 2 snippets containing the selected quad. | View lemmatised text

hee beleeued himselfe to be where he is not next he forsakes the right way by going wrong and by anticipating what hee hath not wittingly preuents what he might haue had 2. There is no such Aduersary or hinderance to the pursuite of vertue as the opinion of perfection For who will labour for that which hee thinkes fit hath already 3. If I haue any thing in me that is good I knowe from whome it comes and I am glad If I want any thing I knowe of whome to aske and of him will I hope for it 4. Opinion alters no matter no lawes no effect 5. Vaine hopers and louers are like wishers and woulders all selfe-deceiuers and neuer to be trusted 6. What if my Neighbours magnifie my name May not each of them deceiue another and all deceiue me 7. The Cittyes or Townes acclamations should neuer make me thinke the better of my selfe For in my inward soule there is a more certaine and incorrupt witnesse of me my Conscience Shee will tell me true and I will trust her 8. Opinion is but a certaine name to an vncertaine matter 9. Hee that is good in his owne opinion is starke naught in very deede For good men are with none so much displeased as with themselues 10. But I seeme not good to my selfe alone but to others also Yet what if I be naught and those other Fooles 11. It is ill to deceiue others but worse to deceiue your selfe 12. Why but all men speake well of me Oh ioyfull newes But shall I be so vnreasonable as to beleeue all men Opiniorem non mutat Vulgar Example THere is no knowne way so ready and headlong to errour as by the example and steps of the vulgar 2 To please the vulgar is to displease God 3 Who layes vp his hopes or settles his praises in the Common people is like him that sets withered plants in barren plots 4 Whatsoeuer the vulgar thinkes is vncertaine Whatsoeuer it speakes is false Whatsoeuer it blames is good Whatsoeuer it allowes is naught Whatsoeuer it praises is infamous Whatsoeuer it doth is foolish Qui vulgi latratus ferre didicit nullos horrebit Canes Lybertie NOt he that is borne is free but he that is buryed for ouer the first Fortune hath great power ouer the latter none at all 2 We must not thinke our selues free because we are without Lord or Master for wee cannot bee ignorant at what yeares Hecuba and Cresus began to serue 3 Let no man swell with his freedome and liberty for not onely free men but Kings haue beene brought to thraldome 4 Vnworthy restraynt is better then vnworthy liberty 5 No restraint so strict no poyson so noysome as the Cage of our owne Carcasse in which yet we loue to liue as fearefull and loath to be rid out 6 Others write bookes in prison and you vtter bootlesse sighes and teares others gett knowledge and will you forget patience 7 Many for the loue of God or hatred of the world or some other good end haue chosen to liue in Caues and holes and if I cannot be of that minde but that I would faine be free I must expect till Man or Death who keepes an other Key worke my deliuery 8 Most Prisons haue but one way in and many wayes out mercy deliuers some Iustice others Innocency others some get out by wit some by money some by the honest Keepers negligence some by fauour of the night an Earth-quake may happen to shake downe the walls and others whom nothing els can help Death will deliuer 9 Prisons haue sent fome forth to their greater glory others to excellent Fortunes many to heauen and all to their graues to conclude they receiue none whom they render not againe Quibusdem omnis vita supplicium visa est Praise of Natiue Soyle LIttle auailes it any man to be borne in a famous soyle vnles he harbour vertue and hate vice in himselfe 2 The chiefe praise of any Country is the vertue of the men 3 Cataline had not beene so infamous but that his Country was so famous 4 The eminency of a great and famous Citty holds many obscure and of small account whom the obscurity of a bare-country-Village would haue made eminent and of much repute 5 Your Country will be sure to challenge its owne praise and participate with yours for whatsoeuer you doe nobly or well is in manner your countryes praise first and yours after 6 Plato thank'd and praisd Nature first for making him a reasonable creature and not a meere Animall a man and not a woman a Grecian not a Barbarian an Athenian not a Theban and lastly for being borne in Socrates time of whome he might receaue the further benefit of instruction and learning Nihil aeque Ciuitates amplificat vt Ciuium virtus ac gloria Noble decent praise glory THe merits of noble and worthy Parents are markes to degenerate Children nothing more detecting the posterities vice then the Parents vertue 2 The vertue of one may and doth often help and profit another but if you raise not glory and praise for your selfe neuer expect them from an other 3 The father may loue his sonne and leaue him his land but neuer make him laudable hence it is that oft times an infinite ecclips of the fathers light is suffred in the sonne 4 The shining glory of Ancestors is good in this that the posterity cannot liue hidden though it would 5 Glory is not gotten by noble birth but by noble life yea which is admirable often by Death Nobilis non nascitur sed fit Imitation THe Imitation of great persons is neither safe nor necessarie for all men euery feathered Foule cannot soar after the Eagle some Imitators will doe cleaue contrary others another thing others the same thing an other way and few will Imitate to the full as their example did lead them 2 I know not how it falls out that the vertues of our owne lyne are lesse imitable to our selues then to others vnlesse it be that vertue will not seeme hereditary I speake faintly but the thing it selfe speakes freely The excellent sonne of an excellent Father is rarely seene Raro excellentis viri filius excellens fuit Comportment WHatsoeuer you doe so doe it as if your enemies stood by 2 That comportment is much better that makes your Enemies admire you then inuites your friends to excuse you and cleerer is that Fame against which none can obiect truly nor dares falsly then that which is once touch't and then purged Talis post exitū fama est qualis ante exitum vita Dyce-play DYce-play oh vnsatiable and huge deuourer sad and sudden waster of Patrymonyes mindes fury and perturbation Fames obscurity spurre of sinne and path of desperation 2 No prosperous end of Dyce-play but all naught all miserable for both the looser is afflicted and the winner entrapped 3 What if you haue played and woon may you not play againe and loose 4 What you haue woon a
MORALL Obseruations By W.W. Gent. LONDON Printed for Edw Allde and are to be sold at his house ioyning to Christ-Church 1616. TO THE MOST HOPEfull light of true Nobility the right honorable Iames Lord Matreuers RIGHT honorable the increase of yeares in mans life hath the best comparison to the succeeding perfections of the worlds age Wherein if reuelations and reuealed teachings be excepted wee finde by obseruation of Historie deriued vnto vs a waxing and waining in all Arts and actions A breeding an infancie a towardlines a perfection and state and then a d●clyning so that such inspection of the worlds storye is a fit representation to be considered for the formatiue trayning of our particulariti●s from the first and weakest capacitie of instruction to the last and strongest abilitie of performance which will produce the best and most enabled endurance of vnderstanding vigor in the declining yeares which though naturally they breede decay in strength and power of naturall functions yet with such Custome of vse in the long and constant exercise of a vertuous minde cannot want sufficiencie of all possible supportment that may be expected from the true groundes of a well tempered vnderstanding Those things wh●ch full yeares hauing attayned can teach others are not fit to be presented vnto such yeares but serue as fruites allready rypened to be layed and kept in store at seasonable times to be bestowed on children and younger yeares Such be these obseruations which I present to your honor desiring therein nothing more then the commending of ready will to doe all honest and seruiceable duties to your Lordshippe Your Honors humbly to be commaunded William Wynne Morall Obseruations Vse of Tyme bookes and reading AMong all things precious nothing is more precious nor any thing so much ours as Tyme 2 Euery houre is to be embraced in our armes for he that hath his hand in to-day shall the lesse care for tomorrow 3 The first signe of a well composed minde is to settle with it selfe or to stay at home Secum morari Sen 4 The turning ouer of diuers volumes together breedes confusion it tastes somewhat of a wandering and vnstable disposition Nusquā est qui vbique est 5 Who runnes thus on Pilgrimage meetes with many Innes and fewe friends he sees much and learnes little 6 Nothing more offenciue to health then variety of remedies A Plant often transplanted seldome prospers and a multitude of bookes distract the minde 7 Read choyce and approued Authors and when you growe wearie leaue and retyre to the same againe 8 Though we cannot read all we haue yet which is better let vs haue all wee read 9 In much reading somthing will offer it selfe to your obseruation vse or seruice Let not that slippe indigested or till meditation haue made it your owne 10 Somtimes it is not amis with Seneca to visit the tents of strangers yet not as a fugitiue but as an intelligencer 11 The vse of bookes is to be lymitted as the vse of meates according to the quality of the vser for in all things what is too little for one may ouerlaye another Theref●re the best is not to desire aboundance but enough this is alwayes profitable yet sometimes hurtfull Omne nimiū vertitur in vitiū Choyse of a Friend VVHen you esteeme any to be your friend whome you dare not trust as your selfe you may thinke you are therein deceaued as not discerning betwixt an acquaintance and a friend or not well vnderstanding the nature and power of friendship 2 A man full of imployment and acquaintance can haue no greater miserie then to repute those for his friends to whome he is no friend himselfe 3 Before friendshippe consider after friendship trust 4 I say consider long before you admit any to be your friend but once being admitted entertaine him in your bosome lodge him in your heart and talke with him as with your selfe 5 Some there are who to euery one they meet will vtter what they should onely impart to their friends and tell all they feele itching in their owne eares others againe are so scrupulous that the honest conscience of their dearest friend is not worthy of their secret and if it were possible they would conceale it from themselues Neither of these is to be liked for it is an equall fault to trust all and to trust none Vtrumque vitiū est et omnibus credere nulli 6 Consult freely with your friend of all things but first of your selfe 7 True friends will stand fast in aduersitie they will loue and frequent those moste that of Fortune are most forsaken Amicus certus in re incerta cernitur Wit and Memorie I Had rather haue a good then an excellent wit for that will not stoop to vildnesse and this is flexible to any thing 2 Great faults haue seldome issued but from great wits 3 A great Memorie is a large stoarehouse full of blacke smoaky imaginations and yrkesome toyles 4 In the remembrance of many things few yeeld contentment many vexation and oft times the very delights thereof are troublesome 5 Of all other the remembrance of an ill name is most heauy and sadde euen in the middest of all honor so tender delicate and incurable aboue whatsoeuer els is Fame 6 Great molestation is the inseperable Companion of great memorie for some matters remembred sting the Conscience some wound it other terrifie and vtterly confound it 7 But why doe so many boast of their Memorie and yet forget both the Tyme and themselues 8 All erre in this that they desire to learne things worthie to be forgotten and forget what is fit to be learn'd 9 Will you knowe the best memorie then obserue this remember your sin that you may be sorry remember your Death that you may forbeare remember Gods iustice that you may feare remember his mercy that you may not dispaire Quid memoriam jactas vnde haec obliuio diei vnius vnde tui ipsius Vertue THe nature of vertue is to attend not so much what she hath done as what shee is yet to doe not so much what she enioyeth as what she wanteth from whence it is that shee gloryes not in what shee hath but is sollicitous about that she hath not 2. Me thinks if it were lawfull I could say Vertue is couetous or much like to Auarice For shee continually thirsteth burneth longeth the more shee seekes and findes the poorer shee seemes hauing no meane in her desires and worthely For indeed the heape of true honour and merrit can neuer be too great 3. Vertue is no Braggard no admirer of her selfe but an humble follower of others And when shee aspires and sits highest then she reckons her selfe least 4. Vertue knowes this to be the time of warfare not of triumph Therefore shee is euer watching euer in action Virtus p●●it et in actione la●●ss●●● proficis Opinion WHo thinkes hee is arriued to the point or height of perfection is first deceiued in this That