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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	work_v	world_n	year_n	68	3	4.4561	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45744	A treatise of moral and intellectual virtues wherein their nature is fully explained and their usefulness proved, as being the best rules of life ... : with a preface shewing the vanity and deceitfulness of vice / by John Hartcliffe ...	Hartcliffe, John, 1651-1712.	1691 (1691)	Wing H971; ESTC R475	208,685	468

than the open Cruelty of Decius or Dioclesian Hospitals another work of Magnificence Secondly HE will erect Hospitals for the Poor and Maimed Now this sort of Magnificence doth very much serve the Publick Interest for those who do these things for the sake of their own private Fancies and not for the common Good are Magnificent as some of the Church of Rome are Charitable when they erect Sanctuaries for wilful and Capital Malefactors to fly to when they found such Monasteries as are the Nurseries of a blind Devotion But to be vertuously Magnificent is with daily Provisions to feed the Hungry not the superstitious to entertain those that are unfit for Labour not loitering Wanderers or Pilgrims Thirdly THE Man who deserves praise for his Magnificence takes care to provide those Houses in which the most notorious Offenders may either be corrected or secured that those who are not so far gone in Wickedness as to be past Remedy may be called back again and amended by just and necessary Chastisement that those who have broken through all the Fences of Law may be taken out of Human Society which they would otherwise destroy and bring into Confusion HAPPY the miserable The go … of Mankind promoted by this Virtue who partake of these Works of Magnificence more happy they who lay out their Money and Revenues for the publick benefit of Mankind to instruct the ignorant in Schools to heal the diseased in Hospitals to lash the back of the Sinner in Bridewells and to cure the unsound mind in Bethlem's NOW the Works of Magnificence whether they be publick or whether they be private they are to be performed with all Pomp and State They are especially seen in Feasts and Entertainments either of our Friends or of Men of the highest Quality or else in building stately Houses Castles Churches and Theatres That Man who knows how in the most seemly fashion to manage these Undertakings is truly Magnificent The Errours of such as are Magnificent BUT here the Magnificent Person is very prone to run into a very ill Extreme Having great things much in his thoughts his mind is apt to fly too high out of the reach of Prudence then He falls to the building of Oblelikes Colossus's and Pyramids This Distemper swell'd the Heads of many in old time who spent great Sums upon magnificent Piles vast and sumptuous Statues great and mighty Vanities For Solomon the best Judg of these things hath passed this Sentence upon them that they are all so The Judgment of Solomon upon these … ngs For Eccl. 2. After He had made great Works planted Vineyards and had built stately Houses made Pools of Water for the Trees that bring forth Fruit got large and numerous herds of great and small Cattle had gathered mighty heaps of Silver and Gold and filled his Treasury therewith upon a review of all the works his Hands had wrought and upon all the pains He had taken He concludes with the truest judgment that ever was pronounced upon the World that all was Vanity Whereupon it may be supposed my Lord Bacon made this wise Observation that Truth is a a naked and open Day-light which doth not shew the Masks and Triumphs of the World half so stately as Candle-lights do and no man doubts that if there were taken out of men's minds vain Opinions flattering Hopes false valuations of Things and the imaginations of Grandeur but it would leave the minds of many who make a great Figure poor shrivel'd things full of melancholy and indisposition and unpleasing to themselves BUT there is a way to lay up our Treasure in Heaven The deeds of Charity entitle us to Heaven to be magnificent on Earth and great in Heaven then this Blessedness must be gotten by doing such remarkable deeds of Charity as I have mentioned and if we do so our Names shall endure for ever when Mausoleum's are buried and Pyramids are mouldred into dust It is Aristotle's Notion in his Epistle to Philip that the acts of Beneficence have something in them equal to God and the whole life of mankind was comprised in conferring and returning Benefits 'T is true there have been some morose Spirits such as Chrysippus and Seneca who have made plausible Harangues against Glory but in the very doing this they have appeared to aim at it Whereas it is the spur to good Works if it be made use of by one who hath passed through the Temple of Virtue to that of Honour And a man may with as much reason argue against Eating and Drinking as endeavour to banish the love of Glory that arises from the Works of Magnificence unless this did rouze the Souls of men perhaps a barbarous Sloth or a brutish stupidity would soon overspread the World no care would be taken to promote or sustain the Seats of ingenuous Arts or the Tribunals of State This carries Men upon the noblest and most Heroick Attempts and Human Nature without it would be a sluggish and unactive thing IT was the Thirst after Glory together with some private Ambition that incited the Egyptian Kings to be at so vast charge in the building the Pyramids and the Egyptians of lower Quality spared for no cost to cut out Caves or Dormitories in the Lybian Deserts which by the Christians are now adays called the Mummies and all this was undertaken for the sake of an Opinion amongst them that so long as the Body endured so long the Soul continued with it not as animating it but as unwilling to leave her former Habitation Why should not the same Thirst for the Glory of the Christian Religion move us to do such Works as may shine before Men and glorifie our Father which is in Heaven IT is not empty Fame that we must seek for it is not with Wind that we must fill our selves We want a more solid Substance to repair us A man pinched with Hunger would be very unwise to seek rather to provide himself of a gay Dress than a good Meal We are to look after that whereof we have most need and that is Virtue When this is acquired then the outward Ornaments of Magnificence may be made use of Epicurus his opinion of Magnificence Which were so despised by Epicurus that He made this one of the Precepts of his Sect Conceal thy Life He would not have his Disciples in any sort to govern their Actions by the common Reputation or vulgar Applause But Horace was of another Opinion who says Paulùm Sepultae distat inertiae Calata virtus Concealed Virtue differs not much from dead Sloth which if it were absolutely true then a man would be no further concerned to keep his Mind in order which is the true Seat of Virtue than as the actions of it are to be seen by others whereas Glory is but the shadow of true Virtue For Repulsae nescia sordidae Intaminatis fulget honoribus Nec sumit aut ponit secures Arbitrio popularis

qui iratus ad poenam procedit that man will never keep to a due temper in inflicting punishment who proceeds in an angry Mood to it But in case of notorious Crimes they must not be too slow to Anger lest they seem to connive at them neither must any of us fall too hastily into passion before we understand the cause throughly SOME of these Rules perhaps might have been spared For so we do that which becomes us and as Reason doth direct it matters not tho we never be in a Passion for usually when it hath raised our Blood to a greater Fermentation than ordinary we forget our selves and do more harm than good according as it is written in St. James 1.20 The wrath of man worketh not the Righteousness of God Neither is there any passion that so much transports men from their right judgments as Anger so thought Plutarch whose Opinion hath ever been taken for just and true especially where he judges of human Actions But Aristotle says it serves for Arms to Virtue yet they who contradict him say it is a new kind of Weapon for our Hands guide not that but that guides our Hands AS for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a total Freedom from all Anger the less may be spoken because it is a fault seldom to be found among men and no inconvenience follows upon it if the Party in whom it is understands himself and is ready to do what Reason doth suggest to him For the Philosopher observes that the Man who is not angry is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not apt to Revenge therefore if this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be a Fault Revenge forbidden all Christ●●●● it must be favourably censured because it keeps men from Revenge which unto us that are Christians is a grievous sin and utterly forbidden But mankind must take it for an undeniable Truth that all peevish and morose Humours or whatsoever looks that Way above all other things do render them unfit for Friendship and good Conversation For so long as a man continues in these Moods He hath somewhat of a Savage Beast and is unqualified for Society whose Picture is drawn by Ovid in these lines Ora tument irâ nigrescunt sanguine venae Lumina Gorgonio saeviùs igne micant And these Humours rise by degrees and Ferment in the Mind much after that manner as Virgil hath described lib. 7. the steam of a boyling Cauldron Magno veluti cum flamma sonore Virgea suggeritur costis undantis aheni Exultantque aestu latices furit intus aquai Fumidus atque altè spumis exuberat amnis Vir. l. 7. Nec jam se capit unda volat vapor ater ad auras So that we must be at some pains to moderate and temper this Flame Pettish Humours are the fuel of Anger and this cannot be effected unless we withdraw the Fuel that is administred to it by froward and pettish Humours For this Passion kept within due limits and governed discreetly is like the natural heat of the Blood which gives life and motion to every limb of the Body But if we suffer it to burst out into Rage it is then like that very Blood set on fire by a Surfeit and labouring under the Paroxysms of a Feaver Thus the same thing in its just temper brings us Health and when its motions are immoderate produces Sickness and Death NOW Meekness doth not only deliver us from the Excesses of Anger Meekness the only way to Peace but doth shew us the means whereby we may enjoy a peaceable life in the midst of all the Changes and storms in Human Affairs Which at first looks strange when every man seems to be engaged in some Faction or other When Animosity and ill Will do bear down all before them For there is in most persons a certain intemperance of Passions that renders them very obnoxious to fall into these Vices Which passions are chiefly the desire of Honour the desire of Riches or the desire of Revenge If a Man considers how the publick or the particular concerns of the World are carried on He will see it is done by setting of handles to these Distempers in mankind by which they are directed and led like Puppets on a Stage by unseen Wires so that their motions are not from themselves but are managed by others that either wisely or craftily propose Objects to these unruly passions then they begin to think that they need not run the long Race of Virtue to attain Honour nor the tedious application of themselves to some Calling to make them Rich nor the regular motion of a judicial Process to avenge their Injuries Nay such is the Enchantment that ariseth from these intemperances of the mind that without any solicitation from abroad they drive men headlong that Way they think the shortest to satisfie themselves But such is the Constitution of a meek or a moderate Man that none of these Distempers dwell in it therefore He is proof against all their temptations to this end He avoids such things as may procure Envy or Emulation against him Envy being an affection that hath vehement Wishes and whereas there is an occasion given of moving other Affections but now and then this of Envy is the most continual and the most importunate it keeps no Holy day but is ever at work upon some or other and all the while it is the vilest Affection and the most proper Attribute of the Devil to fly the Poison of this most depraved Vice the Man of that good temper we are describing is never covetous of great Offices affects not Grandeur or Popularity is frugal in his Entertainments and manner of living is ready to help not only his Friends but He is a Benefactor to Human Nature whenever He sees it in distress HIS Wisdom is such that his domestick Affairs are never out of order and his Goodness is such that He rather will forgive injuries than prosecute the Wrong-doers by this means He secures his own safety in publick dangers for by reason of his gentle behaviour He gets but few Enemies and if He have any such is his Carriage as that He either melts them into Friends or doth so abate their Animosity as that they never attempt to hurt him ●●n are ●●●lish in ●●inking ●●●m●●lves a … e the … ch of Enemies NOW it is the common Folly and mistake of Men great in Place Power and Wealth to think themselves above the reach of Adversaries therefore they care not whom they disoblige by Insolence and Scorn Whereas it is a certain truth in the course of the World that there is no Man tho never so mean but once in seven Years will have an opportunity to do the greatest Man much good or much harm as it is in the Fable of the Lion and the Mouse who for sparing this contemptible Creature was afterwards delivered by it from the Net that entangled him when his greatness and his strength could