Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	father_n	great_a	son_n	10,169	5	5.4959	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14592	A paterne of a passionate minde conteining a briefe description of the sundry straunge affects of the minde of man : in the ende where-of is set downe a lesson, meete to be learned of all estates in generall.	Rogers, Thomas, d. 1616.; Rogers, Thomas, d. 1616. Philosophical discourse, entituled, The anatomie of the minde.; H. W.	1580 (1580)	STC 24905.3; ESTC S2952	14,715	50

Dronkennes is the beginning of dishonestie and whoredom Sobernes of dyet doth not only kéepe our bodyes frée from grose humors which springs of ill dyeting but also prolongs our dayes very much and makes vs liue a healthful olde age Of Fortitude Ther is no vertue but either sword strēgth or threats will weakē y e same To vanquish affectiōs to resist anger is only the part of a most valiāt man Fortitude is a knowledge instructing a man how with cōmendatiō to aduēture daungerous troublesome fearfull things in the taking of them in hande to be nothing terrified Of Magnanimitie Magnanimitie is a certein excellēcie of y e mide placing before hir eies at al times vertue honor to y e atteining off bends al hir cogitations studies It is the nature of him that is magnanimious for the loue of vertue onely with-out hope or desire of recompence to doe euery thing he is delighted in a good conscience in aduersitie he mourneth not in prosperitie hée insulteth not and in trouble he pineth not he stands in admiratiō of nothing he thinkes not any thing too hard too be brought to passe he is constant but in a good cause neither wil he goe about any thing but that which will bring him credite hée is no hipocrite nor flatterer he can-not abide to currey any mans fauour if he hate a mā he shal know it if he loue one he cannot kéepe it secret He is ashamed by a benefite to be bound to any man he thinkes him a conquerour which bestoweth a good tourne and him which receiueth hée numbreth amongst them which are vanquished If he receiue any thing he is neuer well vntill he haue requited the same with greater measure He thinkes hée shoulde not bée desired vnto any thing neither doth he loue to request a thing at any bodyes hande for to beg a thing at a friends is to buy it it is no small griefe to a good nature to trye his friende More honesty is gotten by forbearing then by reuenging Of Trust or Hope Trust or Confidence is a certeine perswasion rather of a prosperity to come then at hand The causes of this Confidence be two eyther former good lucke and in hope of the like good-luck we are animated to take any thing in hand seeme it neuer so daungerous or the authoritye of some person Men ought to take great héede least by too much confidence they fall into perilles Confidence except it be guyded by modesty and procéede from iudgement may rather be called arrogancy Through arrgoancy haue manye come into hatred A wise man ought not to take vpon him more then he can discharge neyther to contend with him with whom he is not to be compared Of Security Securitie is one parte of fortitude by which after we haue cast in our minde all inconueniences and knowe the worst that can happen we are quiet and with-out care Of Magnificence Magnificence a vertue only to princes Of Constancie It is the dutie of Constancie to resist dolours of minde and of continencie to expell all foolysh pleasure Wisdome is in nothing more apparant then in constancie Constancie except it be in trueth and in a good cause is impudencie Of Suffering Suffering teacheth vs to go forwarde in an honest matter with-out griefe and gruding By familiarnesse humblenesse and quiet bearing of thinges we win the hartes of men It is his parte which gouerneth others not with wordes and whyppes to waxe cruell against malefactors but with suffering and gentlenes to draw them to his minde Of Patience Patience is a voluntary aduenturing of hard thinges for the desire of vertue At some tymes it is méeter to reuenge then to forgiue and some-times it is a part of Iustice with iniuries to requite iniuries It is no lesse euill to requite then it is to offer an iniurie Frayes fightings contentions aryse onely bicause wicked layng aside all patience séeke occasion to moue troubles and tumultes Impatiēce being set against misuse it ministreth matter of continual debate He which bendeth him-selfe to reuenge doth immitate his doinges of whome he is molested and he which immitateth an euill man can-not be a good man in any sorte Of Stabilitie Stabilitie is a continuing in that which is well begone Stable vertue ouercōmeth al things To say and vnsay with one breath is to wauer as a wether-cocke It is no lesse vertue to kéepe things gotten then to be desirous of new Of Iustice. Fortitude without wisdom is but rashnes wisdome with-out iustice is but craftines iustice with-out temperance is but cruelty temperance with-out fortitude is but sauadgnes Iustice is a diuine and celestial vertue which if men would imbrace they might lyue quietly from troubles and happely to theyr hartes desire Philosophers makes foure sorts of Iustice Celestial natural ciuil iudicial Celestial Iustice is a perfect cōsideration dutifull acknowledging of God Natural Iustice is that which al people haue in them selues by nature Ciuill Iustice is that which is made eyther by the lawes of nature the statutes of the people the consultations of Senators the deuices of Princes or authority of graue and wise men Iudicial iustice dependes vpon lawes made for the cōmodity of a cōmon wele The alteration of a Prince bringes the alteration of a common weale A good Prince more by the example of godlines then by godlines it selfe doth persist so a wicked Prince more by the challenge as due vnto them Euery good subiect should prefer a common profit before a priuate and a vniuersall before a peculier By how much more any man knoweth the thing which he loueth then the thing knoweth him by so much he loueth it better but a father doth better know the sonne then the sonne the father and therfore the father doth loue him better They which take y e greater paines in getting of any thing loue that which is gotten more intyrelye then they which take lesse paines But the mother doth with great paines attaine to them then the father and therfore hir loue must néedes be greater Of ciuil Friendship Ciuil Friendship is of thrée sortes the firste is common or general good-will wher-by we wish wel vnto al men the second is good felowship which cōtinueth but a time as long as pleasuré lafteth but no pleasure no frienship the third is a perfect friendship which bringeth to passe y t amōg mē ther be a great agréement both in will in working There is no more certeine token of true friendship then in consent and communicating of our cogitations one with an-other The gréement of the wicked is easily vpon a smal occasion broken but the friendshyp of the vertuous continueth for euer As a kingdome cannot haue manye gouernours nor one wife many husbandes and loue them so one can-not loue many intyrely and be beloued of them againe hartely with-out hypocrycye Strength is then weakened when it is deuided That man is a faythfull friend to whome we may vnfolde the