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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	affection_n	fetch_v	good_a	18	3	2.1572	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20983	Emblema animæ or Morrall discourses reflecting upon humanitie. Written by John du Plessis now Cardinall of Richleu. Translated by I.M. Also varietie of obseruations delightfull to the minde; Emblema animae. English	Richelieu, Armand Jean de Plessis, duc de, 1585-1642.; Maxwell, James, b. 1581.; Marshall, William, fl. 1617-1650, engraver.	1635 (1635)	STC 7359; ESTC S111092	68,276	289

brabbles and strife for this brawling and quarrelling humour altereth not a little the whole man and maketh him ill-conditioned Bee not lavish of your language but rather sparing of speech Let your words bee such as carry with them their due authority and weight And withall accustome your selfe to passe divers things under the great Seale of silence It being the part of a wise man to make a vertue of necessity and with a settled countenance to swallow downe upon an urgent extremity the bitter potion of indignity if when the winds doe storme he cannot harbour where hee would he will anchor where he may Suffer not your selfe to be beguiled by the unreasonable opinion of the miscrdred multitude which doe hold such folkes onely to bee free as may doe what they list be it never so evill and such onely to be couragious and generous spirits as can put up no wrong It is true liberty for a man to live not according as his lawlesse lust doth lead him but as reason doth rule him and to do not what ever sensually hee would but what reasonable hee should And it is true courage and magnanimity for a man to put up wrongs to dis-esteeme and not to be moved by them but to command his affections and to overcome his passions That which he shall never be able to doe who hath not his spirit composed and his minde ordered to despise these vanities and delicacies which doe shake the feebler sort finally endeauour to have the upper hand in fetting light by all humane crosses and popular conceits for it is no signe of good when a man is alwayes crying and complaining that they touch him and so it fareth with the mind Let that therefore bee mollified with comfortable and peaceable playsters such as are joy exultation and delight and these will bring unto you greater content then Humanity can imagine DISC. 17. Of Poverty THere is a twofold Poverty the one extreame which is the want of things necessary and requisite unto Nature The other is the want of things that are more then sufficient required for pleasure pompe and delicacy This is a kinde of Mediocrity and that which we feare to lose is our riches and moveables when such poverty is rather to be desired then feared And therfore the Wise man asked of God neither Poverty nor Riches but things necessary He that can make that reckoning of life and death that he ought poverty can never afflict or bereave him of his rest For it were a thing very unfitting that he who can despise death should suffer his courage to be cast downe or to be quite quelled by poverty and need which neverthelesse is that the common people doe most apprehend and most complaine on when as they cannot attaine unto a sufficiency of goods whereupon to maintaine themselves in a gay and gallant manner They not being able to content themselves with such things as may serve for their necessity but esteeming Wealth mans soveraigne good and Poverty and Want his chiefest evill And yet were it not better for a man not to have at all then to lose it when hee hath it And how is it possible in this life that some should not lose seeing that one cannot be rich except many other bee poore and many cannot inherit except others do die And yet there is in poverty this consolation that as it is not subject to the receiving and incurring of great damages so is it not accompanied with so many monstrous turmoiles as plenty and aboundance is Wisedome if shee be poore is never respected fooles haue the fortune and that not without good reason for they have the most neede of it Desert if she be meane may to the Cart there is no roome for her in Court where judgement lookes a squint and casts her eyes but upon outward adjuncts unlesse she be perfumed and ruffle in her silkes let her avoide the gates of greatnesse And to thinke that rich men have more courage to comport with losses then other men have is an errour For the paine of a soare is as sensible and dolorous in a bigge body as in a small yea wee see ordinarily that the greatest men are the most tender and delicate The Philosopher Bion was wont to say that the paine is alike which is felt by plucking or pulling the haires from an head that hath many and from that which hath few All the difference that can be is this that the balde head hath lesse haire to loose and consequently cannot feele so much smart as the other doth that is full of haires If thou wilt live according to nature thou shalt never bee poore if according to opinion never rich Nature desireth little opinion much and beyond measure Moderate and quiet poverty by the law of nature is great riches and godlinesse is great gain with sufficiency and hence it is that we see for the most part the poorer sort of people to bee more jocund and joyfull then commonly the richer sort are because they have not so great care as they have neither doe they feare so deeply the storme of adversity as they doe For they are eaten up with this double worm the care of conserving and increasing the goods they have got the feare of losing that which they enjoy But poverty is a castle and fort assured and fenced against fortune yea the whole world Shee feareth nothing and is able withall to defend her selfe against all her enemies Thouman who soever thou art that goest drooping and dying for riches for worldly pelfe and wealth tell me I pray thee if since thou hast got them they have brought unto thee any more knowledge unto thy minde or more Tranquillity and peace unto thy spirit or more rest and happinesse unto thine heart then thou hadst before thy came into thine hands The wise men among the heathen have taught us how much poverty is to be prised and praised when as they did portrait and paint their Gods naked attributing unto them all things according as they conceited to be most befitting their natures and as for my selfe I shall never repute that man poore who is placed without the reach and power of fortune There is one thing sufficient to expresse unto us the nature of poverty to wit that no vertuous man speaketh thereof but hee praiseth it and avoucheth that the wisest have bin those who have suffered the same with most contentment and truely it is a great weaknesse and tendernesse in us not to bee able to endure that which so many others have passed through and it can be no other thing but a vaine apprehension and frivolous feare to endure and suffer which maketh us so feeble hearted for if we were indeede of a generous and magnanimous disposition we would love and like that for our selves which we approve in others and therefore howsoever this peevishnesse and softnesse of ours is not altogether to be comported with we ought at least to limite

Finis 〈◊〉 ●ax DEO PROPITIO Cedant arma togae EMBLEMA ANIMAE OR Morrall Discourse reflecting upo● Humanitie Written By John du Plesis now Cardinall of Richleu Translated by I. M. Also Varietie of Obseruations delightfull to the minde LONDON Printed by Nic and Joh Okes. 1635. ●●●reat L●lium Deus Proxima Will Marshall Sculpsit TO THE READER Courteous Reader THere are three sorts of Men. Naturall Morall Divine and all are partakers of Blessings though not alike The Naturall has that of Beasts he lives he feeds and dyes before he can be said to be The Morall that of Men which is indued with Reason which guides him to the knowledge of Artes of Wisedome of the perfection of Nature the Solace of the Body and Tranquillity of Minde And hee lives the life of a Worthy man and leaves behind him a lasting Memory The Divine hee flies a higher pitch then all his Soule is mounted on the Wings of Contemplation and having already all Morall instructions hee soares with the Eagle to attaine those Heavenly Mysteries which GOD himselfe hath Revealed and never leaves till hee hath seated himselfe by a prepared flight and happy death in the high Tribunall of that Holy of Holies Courteous Reader the Author of this little Booke who writ it though long since in French had liberall Education which diverted him from pitching upon the first And the Controversies of the Times would not permit his Free soule to instruct the last So that Retiring himselfe into a meane betwixt them both hee writ this little Booke and Intituled it Emblema Animae which though Morall yet hee that Understands may finde both GOD and Nature in it and in mine opinion hee makes the best Concord that joynes these together where we may finde Man in Nature that in Him and GOD in them both The Wri●er or Composer of this little Volumne being a man of great Eminency and Learning whose Fame divulgeth it selfe daily to the World I hope is enough to commend it without my weake applause For my part as I was the Translatour I assume nothing to my selfe but onely desire for my labour that it may bee intertained friendly and cersured charitably this is all that I shall require at thy hand gentle Reader and in lieu whereof thou shalt ever have my Wishes that what hee hath Writ may worke happy effects in thee and this is the part of a Friend J. MAXVVEL THE CONTENTS of this present Booke Discourse 1. How we must prepare our selues against the assaults and onset of our passions pag. 1 Disc 2. Of the choice of our Callings Charges and Affaires p. 11 Disc 3. Of Prouidence and foresight p. 18 Disc 4. Of each mans Vocation and Calling pa. 28 Disc 5. Of a Mans Ruling and Ordering his Life pa. 41 Disc 6. Of the diversity of Actions pag. 47 Disc 7. Of the choise of friends page 58 Disc 8. Of dissembling and disguising of humors pag. 63 Disc 9. Of Vanity p. 70 Disc 10. Of Prosperity pa. 76 Disc 11. Of comparing of our Fortune with that of others page 86 Disc 12. Of adversity p. 103 Disc 13. Of sadnesse and sorrow page 125 Disc 14. Of the Afflictions of good men p. 129 Disc 15. Of other mens faults and imperfections p. 133 Disc 16. Of injuries indignities and wrongs p. 184 Disc 17. Of Death our last Discourse and our last debt p. 181. The Authors conclusion and advertisement A Table of the chiefest matters contayned in the insuing discourse c. THe foure parts of the World page 197 The foure Monarchies p. 199 The sixe Ages of the World p. 203 The seaven Wisemen of Greece page 212 The ten Sybils pa. 213 The twelue Apostles with their Martyrdoms p. 223 The ten persecutions of Christians vnder the Romane Emperours pag. 230 The eight times that Rome hath beene taken pag. 232 The seauen Electors of the Emperours of Germany pa. 239 The three Crownes of the Emperour pag. 241 The twelue Peeres or Pairs of France pag. 241 The eight Parliaments of France pa. 245 The seaven Saxon Kingdoms that England was once divided into Fiue Orders of Chiualry which continue at this day amongst Princes pa. 254 The thirteene Cantons of Swisserland pa. 265 EMBLEMA ANIMAE OR MORALL DISCOVRSES REFLECTING UPON HUMANITY DISCOVRSE 1. Of Preparation against the assaults and onsets of Passions MANS Happinesse on earth next to the knowledge of Christ and his Maker depends upon his owne Actions which duely considered and that the Soule is as it were the fountaine and welspring therof our chiefest care if we desire to lead an happy life ought to be spent in quieting and making calme that better part within us endeavoring by all meanes that it be not troubled nor diseased by vulgar and popular opinions they being things much contrary to the excellency of the nature and essence thereof A Passion is a violent motion of the soule in the sensitive part thereof which is either made to follow that which the soule thinketh to be good for it or to fly that which it takes to be evill And there are sundry sorts of them which are therefore called Passions to put a difference betwixt them and the fancies of the soule which are naturally in-bred in it Now ther● are two seasons the one of prosperity the other of adversity wherein the soule is wont to be vexed and tossed with those of the inferiour part as with so many violent impetuous winds And therefore wee must herein imitate Mariners who before they loose off from the Port doe furnish themselves with all things necessary and needefull for resisting of Tempests and stormes and provide our selves aforehand of such sound and substantiall discourse as may anchor and stay the mind against the push of our passions when as they like so many surging waves doe nil we will wee overflow into our Boate and as Xenophon did exhort his fellow Citizens to sacrifice unto God in time of prosperity to the end they might finde him the more ready and favourable when as they should invoke him in their adversity So must we doe and even at our first leasure contract acquaintance with rectified reason to the end that when wee shall stand in neede of her ayde and assistance shee may come running to us as knowing us by our voyce and having already an affectionate and earnest desire for our defence For Reason is the office of Vertue and not of fleeting inconstant Opinion or tumultuous passion but is mans bonus Genius his good spirit in such sort that he cannot without shame stumble the discourse of rectified Reason is both the master and daunter of all peevish and perverse affections for when as we have once taken good notice of them by an earnest examination and tryall made and had touching the same and that wee have ripely advisedly weighed both what power they have over us and what Empire wee hold over them They are not thereafter so fierce furious