Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	life_n	young_a	youth_n	155	3	7.9438	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64606	Epigrams, divine and moral by Sir Thomas Vrchard, Knight.	Urquhart, Thomas, Sir, 1611-1660.	1641 (1641)	Wing U135; ESTC R7441	21,116	70

can be none so poore As he whose mind in plentie longs for more 17 How generous a thing it is not to succumbe to pleasure and sensualitie NO great exploit can be expected from That man who being profoundly plung'd in his Owne sense permits himselfe to be o'rcome B' a foe s'effeminat as pleasure is For mightie minds most pleasures doe conceive When pleasures over them no power have 18 That we ought not to be sorie at the losse of worldly goods THose things which are to us by fortune lent We Should sequestrat and to such a place From whence she may without our discontent Fetch them away againe before our face For if we grudge thereat by any meanes We doe but vexe our selves and lose our paines 19. What is not vertuously acquired if acquired by vs is not properly ours WHos'ever by sinister meanes is come To places of preferment and to walke Within the bounds of vertue takes no pleasure Provideth onely titles for his tombe And for the baser people pratling talke But nothing for himselfe in any measure For fortune doth with all things us befit Save the sole mind of ours and Vice kils it 20. Riches affoord to vertue more matter to worke upon then povertie can doe FOr Temperance and other qualities Of greater moment men have beene respected In riches but in poverty there is This onely goodnesse not to be dejected Whence shunning want we means embrace which yeeld To vertue a more large and spacious field 21. Death maketh us all alike in so farre as her power can reach 'MOngst all the rites that Nature can pretend In Justice this is chiefest and a sequell Which doth on Mortall principles depend That drawing neare to death we are all equall Therefore we otherwise then by the sense Should betwixt man and man make difference 22 A very ready way to goodnesse and true VVisedome Who vertuously would settle his endeavours To mortifie his passions and be wise Must still remember on received favours Forgetting alwaies by-past injuries For that a friend should prove ingrate is strange And mercy is more Noble then revenge 23. We ought not to regard the contumelies and calumnies of Lyars and profane men ASpersions which base people viciously Inflict upon mens credits I contemne That sentence having small authoritie Where he that is condemned doth condemne And to be hated by a wicked spirit Doth argue oftentimes the greater merit 24. No man should glory too much in the flourishing verdure of his Youth LEt none be proud of life nor thinke that longer He then another will because he 's younger Enjoy his pleasures for though old age stand A great way off death alwaies is at hand Who without taking heed to time or yeares No Living creature spares when she appeares 25. That vertue is of greater worth then knowledge to a speculative Philosopher WHy doe you study Morals if you take No paines t' abate your avarice and lust For how can vertues definition make You valiant prudent temperate or just Jf you industriously purge not your mind Of any vice to which you are inclin'd 26 Consolation to a poore man THat you are poore it should not much disheart you For povertie securely keepes your house From theeves Robbers and makes roome to vertue By banishing of pride and the abuse Of riches the losse thereof and feare of losse Surfets and vices that prejudge the health Which being shut out of doores strive to compose Your mind to quietnesse more worth then wealth For without wealth you may have happinesse But not without tranquillitie and ease 27 The bad returnes of ingrate men should not deterre us from being liberall THough you ingrate receivers dayly find Let not their faults make you lesse Noble prove It not being th' action of a gen'rous mind To give and lose so as to lose and give For that a churle may doe in hope of gaine But this partakes of a heroick straine 28 That riches is a sicknesse to those that doe not possesse the good thereof so much as they are possest thereby Some peoples senses wealth doth so bereave That they to nothingelse their minds can frame So have they wealth as men are said to have The Ague when 't is th' ague that hath them For it afflicts them with the maladies Of covetous desire and avarice 29. A truely liberall man never bestoweth his gifts in hope of recompence A Hearty giver will conceive such pleasure In th' onely action of his good intent That though he be not met in the like measure It never breeds him any discontent For when he doth bestow a benefit He meerely lookes to the receivers profit And in the instant that he guideth it Reapes all the vse that he exspected of it Vertue no other recompence allowing The price of honest deeds being in the doing 30 That the setled quiet of our mind ought not to be moved at sinister accidents MAn should for no infortunate event Deprive himselfe of that which fortune is Vnable to restore him the content Of mind ease and tranquilsity of his Reposed spirit for who lacketh those Can nothing else possesse that 's worth to lose 31. As it was a precept of antiquity to leane more to vertue then Parentage so is it a tenet of Christianity to repose more trust on the blood of Christ then our owne merits VErtue not blood was thought of anciently Yet blood more then our vertue ought to please us For we on blood not vertue should rely Not on our vertue but the blood of Iesus His blood being able to make heavenly Kings Of men plagu'd here for lacke of Earthly things 32 Our inclination is so depraved that it is apt enough of it selfe to runne to sin without any instigation whereby to drive it forward OUr mind 's so prone to vice it needs a bridle To hold it rather then a spurre to prick it For left unto it selfe it hardly stands But if perverse enticements find it idle And push it then it runing on a wicked And headlong course no reason understands While at the windows of the eares and eyes Temptations enter which the soule surprise 33 That there is no true riches but of necessary things THe use of mony is to have the meanes Whereby all needfull things may be possess'd Which are but few and small got with ease What we have more then that ' snot wealth but chains Or Fetters of the mind and at the best But heapes of labour feare and carefulnesse 34. The misery of such as are doubtfull and suspicious of their VVives chastitie CLose Jealous men make not so evident In any thing the madnesse of their braines As that the more that they are diligent They have the greater hope to lose their paines For their whole care to search that is imployed Which not to find they would be overjoyed 35. How deplorable the condition of most men is who though they attaine to the fruition of their praeterit projects by

Wall On the offender while his mighty heart And noble mind far more sublime then all The Regions of the Ayre most bravely scorne Th' inferiour dangers of a boystrous storme 10 Why the world is at variance EAch man hath his owne sense and apprehension And faith wherein he lives but from this ill That each hath his owne will springs all dissension For that all men agree their lackes but will Warres never raging in so shrewd a cace But that if men were pleas'd would turne to peace 11. How to be alwayes in repose SO that desire and feare may never jarre Within your soule no losse of meanes nor ryot Of cruell foes no sicknesse harme by Warre Nor chance whats'ever will disturbe your quiet For in a setled and well temper'd mind None can the meanest perturbation find 12. A wise man onely may properly be said to enjoy life HIs life is short who present times neglects Feares times to come and hath past-times forgot Or rather while he breaths his Age hee makes A base abode in time but liveth not For onely hee leades in judicious eyes The longest life who lives till he be wise 13. Who is not satisfied with his owne fortune how great soever it be is miserable THough the Septemvirat of Dutch Electors Jnaugurat him Caesar and each one Extoll his valour above that of Hectors In wit and wealth surpassing Salomon Yet if he proudly soare a higher pitch He 's neither mighty valiant wise nor rich 14. A certaine old mans expression before his death to his Son THat J am at the period of mine age Nor you nor J have any cause to mourne For life is nothing but a Pilgrimage When we have travel'd long we must returne Let us be glad then that my spirit goes After so many toiles to his repose 15. To one of a great memory but depraved life THough many things your memory containe Jf by your mind to matters it be led Which are lesse profitable to retaine Then to commit t' oblivion it is bad And whatsoever arts it comprehend If it remember not on piety Repentance for enormous sins the end Of life God jndgements and his clemencie Those necessary precepts while you lake You but forget your selfe and it is weake 16. how a man should oppose adversitie GAinst misadventure being resolv'd to fight My mind shall be the bow whence J'l apace Shoot back the arrows Fortune out of spight Assaults me with and breake them in her face For all her soverain'ties I abjure Her harmes I dread not and defye her pow'r 17. The expression of a contented mind in povertie THat I 'm not covetous is all my land From whence my thoughts new treasours dayly bring And the best moveable which I command Is I buy no unnecessary thing By these I of true wealth possesse such store That all the Kings on earth can have no more 18. Not time but our actions are the true measure of our life THat life is short which measur'd by the span Of time hath been of vertuous actions scant And one day's longer in a learned man Then twenty Lusters of an ignorant For life is good and 't is the quality Of goodnesse that extends its quantity 19. Ingratitude is such a common vice that even those who exclame most against it are not freest of it IT would not be an universall cace Nor could each man have so true cause to fall In rayling 'gainst ingratitude unlesse There were some reason to complaine of all Thus who have with unthankfulnesse beene met May from such dealing this instruction draw That if themselves did ever prove ingrate They get but justice from the Talion-Law To th' end they may from those their faults refraine Which they so ugly see in other men 20 Of Negative and Positive good NOT onely are they good who vertuously Employ their time now vertue being so rare But likewise those whom no necessity Nor force can in the meanest vice insnare For sin 's so mainly further'd by the Devill That 't is a sort of good to doe no evill 21. To one bewailing the death of another YOU have no cause to thinke it strange that he Hath yeelded up his last and fatall breath For 't is no wonder for a man to dye Whose life is but a journey into Death Nor is there any man of life deprived For age or sicknesse but because he lived 22. Why covetous and too ambitious men prove not so thankfull as others for received favours WHose mind with pride and avarice doth flow Remember seldome of a courtesie So well as humbler spirits doe for who Lean's most on hope yeelds least to memory Their thoughts so farre on future aimes being set That by-past things they purposely forget 23. A counsell not to vse severity where gentle dealing may prevaile STrive never by constraint to crosse his will Whose best affection fairely may be had The noble mind of man being such as still Follow's more heartily then it is led For there was never power charme nor Art That could without consent obtaine the heart 24. That they may be alike rich who are not alike abundantly stored with worldly commodities I have of Lands nor moneyes no large portion Yet if I be content to thinke that J● Am not as rich as any were great dulnesse For wealth not being in plenty but proportion Though vessels have not like capacity They may be all of them alike in fulnesse 25. Vertue and goodnesse are very much opposed by the selfe-conceit that many men have of their owne sufficiencie THer 's nothing hinders vertue more then the Opinion of our owne perfection For none endeavours to doe that which hee Imagineth he hath already done And some by thinking t'have what they have not Neglect the wisedome which they might have got 26. How to support the contumelie of defamatorie speeches IF men deservedly speake ill of you Be angry not at them but at the cause Which you to them did furnish so to doe But if they still continue 'gainst the Lawes Of truth and modesty their bad report While with a valiant heart and testimony Of a good conscience you your selfe comfort Contemne those rascals that insult upon ye For a reproach by honest meanes obtain'd Doth full of glory to the heav'ns ascend 27. Of Lust and Anger LUst taking pleasure in its owne delite Communicats it selfe to two togither But far more base is anger whose despite Rejoyceth at the sorrow of another For th'one is kindly th' other sows debate Lust hath a smack of love but wrath of hate 28. An encouragement to an impatient man in an Ague WHy should you in your sicknesse thus enrage Seeing patience doth a gen'rous mind befit You may be sure it will not last an Age For if it leave not you you must leave it Take courage then faint not but bravel endure Whats'ê● to kill the soule hath not the pow'r 29 The firme and determinate resolution of a couragious spirit in the deepest