Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	faith_n	godliness_n	temperance_n	4,219	5	11.6041	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72872	Margariton A rich treasure discovered of problemes and their resolves. In three parts. Amorous. Naturall Morall and politique. Faithfully translated out of French, for the profit and delight of the ingenious English of both sexes; to serve as a usefull helpe in their discourse.; Delectable demaundes, and pleasaunt questions, with their severall aunswers, in matters of love, naturall causes, with morall and politique devises.	Landi, Ortensio, ca. 1512-ca. 1553. Quattro libri di dubbi. English. Adaptations.; Painter, William, 1540?-1594.; T. S.; Rawlins, Thomas, 1620?-1670, engraver.	1640 (1640)	STC 17328; ESTC S123205	97,378	368

might have their goods confiscate Q. Why did the Persians ordaine that he which procured to establish new lawes amongst them should be put to death A. That they might alwaies continue in their old customes Q. How may the just and vnjust bee knowne A. By law and not by Nature Q. What is the foundation of Lawes A. Vertue Q. How did Chrysippus paint Justice A. In forme of a Virgin having a severe grave and fearfull countenance yet neverthelesse honourable shame fast humble and full of Majesty Q. What is Nobility without vertue A. It is a thing stuffed with pride and violence Q. Shew me I pray you what things are contrary unto vertue and which are like thereunto A. The contrary of wisedome is foolishnesse and the like to it is subtilty The contrary of Cōstancy is inconstancy and his like obstinacy Strength hath for his contrary feeblenesse of heart and hardinesse for his like Injustice is contrary to Iustice but Cruelty is kin to Iustice Q. Why would not Plato return home to his City although he was greatly required thereunto by the people A. Because they would not vnderstand just and reasonable causes and because he could not get them by any meanes to acknowledge the same Q. What is Innocency A. It is a certaine nature so well ingraven in the heart of a man that it causeth him that he cannot nor may not doe hurt to any man Q. What is he that worthily deserserveth to be called happie A. He that goeth about most of all to resemble God Q. Which be the vertues that doe conduct or bring us to heaven A. Charity faith hope piety Religion and godlinesse Q. What things are contrary to them A. Hatred meredulity dispaire impiety Hipocricy and wickednesse Q. Which are the morall vertues A. Prudence Iustice strength temperance magnanimity magnificence liberality sloutnesse of courage meekenesse innocency continence gravity fidelity and shamefastnesse Q. Which be the vices that are contrary to the said vertues A. Imprudence Injustice fury intemperance pride vain-glory covetousness fearefulnesse choller noysomenesse incontinency rashnesse infidelity and holdnesse Q. Is vertue the soveraigne goodnesse it selfe or the way to attaine thereunto A. It is the Ladder to climbe thereunto Q. May vices be turned into vertues and vertues into vices by the variety ●f the time places and customes or no A. Yea considering the diversity that 〈◊〉 amongst the people in their manner of livings Q. May a young man be wise A. Wisedome commeth not but by long space Q. Nobility doth it proceed of vertue A. Yea and of nothing else Q. What is requisite in an History A. That it declare first the Counsels and after the deed and thirdly the issue called of the Latine Authors Even●●um Q. Why were Lawes established A. To bridle the wickednesse of our minds Q. Which is the most dangerous Ignorance A. Not to know God and afterwards not to know himselfe Q. May a Captaine overcome Fortune with prudence A. Very hardly considering that fortune is by the Poets made a goddesse and placed in heaven Q. Why is vertie so much to be beloved or imbraced A. Because she is conformable to reason Q. VVhy ought not wise men to feare death but rather to desire the same A. Because that our life is nothing else but a prison Q. VVhat Poets are to be eschewed and chased A. Those that write onely to please and delight the eares and to corrupt youth Q. VVhereof consisteth the force of an Army A. Some say that it resteth in councell others in the fortune of the Captaine some say that it consisteth wholly in the hearts of the souldiers other in strong holds and some in that the souldiers be well armed and appointed Q. VVhat warres be lawfull A. Those that be made to obtain peace Q. Why was Octavian the Emperor esteemed happy A. Because he raigned in peace 56. yeares Q. Is it a fable or History that Gyges by vertue of a Ring that he had was made King of Lydia A. If it be true that Polycrates the Tyrant by reason of a stone called a Sardone did avoyd all dangers and if it be credible that Appollonius did live a hundreth and thirty yeares alwaies as it were at the flowre of his age by vertue of seven Rings that Iarcas gave him and if a man may beleeue the two Rings forged by Moses the one for love the other for oblivion and if the Ring of Bacchus be true this History of Gyges may also be beleeved Q. Why did they prepare Arkes and ●ageants of tryumph at Rome A. To stirre men to vertue Q. What was the true meaning of the three Syrenes A. They were three harlo●s which with deceits and with sweetnesse of their voyces vsed to deceive those that were given to Banquets and pleasure Q. Why was the Temple of Diana of Ephesus erected A. Some thinke that it was built by the will of God Some say that it was for Religion and for the pride of men Q. Why is it said that worldly pleasure is like to a Laborinth or Maze A. Because the entry thereof is easie but the comming out very hard Q. Why did Nature make Mercurie A. To make Alchimists fooles and covetous men poore Q. Whereof proceedeth it that the Philosophers of our time are for the most part covetous and of evill life and manners A. They turne vertue into vice because they see Princes to make 〈…〉 account of those that be vertuous Q. Whereof proceedeth the credite that Flatterers have of Princes A. Princes for the most part be great lovers of themselves and therefore doe love those that doe praise them in which point they doe resemble certaine beasts which can scarce see at noone dayes and in the darke their eyes be very cleere Q. Whereof commeth it that dogges doe alwaies barke at those that be ill apparelled ragged and torne like beggers A. Those are the dogs of the Cities accustomed onely to see people richly and well apparelled and contrariwise the Countrey Dogs doe never barke at any peasant or begger Q. Why is wine forbidden women in some Countries A. Because it provoketh lechery a thing very vncomely in women Q. What meaneth this Proverbe Take away the light and every woman 〈…〉 A. Perhaps because they would be all naught if shame fastnesse did not let them Q. Wherof commeth it that for y● most part the learned have very evill sight A. J● commeth of the paper which they doe oftentimes handle for there is nothing more hurtfull to the sight then whitenesse Or else we might rather say that much study doth coole the parts of the body specially those which are colde by nature as the braine the stomacke and hindreth digestion in such wise that by evill digestion 〈◊〉 engendreth in the body and stoppeth the conduit then the eyes a● partakers of such passions are debilitated Q. Of what power is Negromanci●● and Wit●●craft A. If a man may beleeve the dreame of many writers it can stay

and not a simple Souldiour ●herefore hee behaved himselfe acco●●ing to the Majesty of that Office and a like a private Souldiour Q. VVhy was Demetrius reprehended ●●en he desired to have the surname of 〈◊〉 that had broken the first ranke of 〈◊〉 enemies A. The true title of a Prince is rather ●●he just then mighty and ought ra●●er to resemble God by vertue then the Lyonby force Q. VVhy did Plato refuse to reduce the Common●-wealth of the Cirenians ●●to good order and discipline A. Because the aboundance of riches ●●d made it too licentious Q. Where of came it that Marius Vi●●tus and Ventidius Bassus were so ●●cellent in armes and did suffer 〈◊〉 patiently the labours of the ●●●res A. The one was a labourer the other ●●epheard and the third was a horse●●per whereby all three were used to 〈◊〉 travell to paine to heate and cold 〈◊〉 to sparenesse of life Q. What is the ●rue duty of a Prince A. To make his Subjects to live 〈◊〉 q●●et●y and godly which thing he cau●● doe if he himselfe be not good just 〈◊〉 vertuous Q. What difference is there betweene the equall and just Prince and the Tyrant A. The one useth the office of a man the other of a beast The Prince serveth as a Father to his Subjects the Tyrant devoureth them Q. Why bee men naturally afraid to rebell or encounter with a Prince A. Because that after the mind 〈◊〉 Hesiodus the Prince is established by God Q. Thinke you that God hath any regard of things to come A. There is nothing more certaine Romulus testifieth the same being re●●cued from the water and nourished with the milke of a Wolfe Abidus nourished with the milke of a Hind and Cyru●● of a Goate Q. Is it any marvell then 〈◊〉 though the Persians did worship them 〈◊〉 Gods A. No truly Moreover Ho●●er and ●●siodu● doe affirme● that principality 〈◊〉 government is a gift proceeding 〈…〉 given unto men thereby to 〈◊〉 the power of God Q. What is that which maketh a 〈◊〉 wicked A. To thinke that it is lawfull for him to doe all things and that all wickednesse is sufferable having power 〈◊〉 doe what he list His great wealth and abundance may bee also the occasion and flatterers evill Ministers and truell 〈◊〉 of warre such as attend about his person Q. Which is the hardest thing for him to doe A. Dioclesian the Emperour said to know perfectly how to use himselfe 〈◊〉 his Kingdome Q. Why are civill ●arres so greatly 〈◊〉 be commanded A. Because hee that hath the 〈◊〉 and doth not onely what he listeth but 〈◊〉 they that take his part doe the ●●me Q. Why bee Princes esteemed like vnto God A. As God considereth the affection of man even so the liberall and ●●●n●nimous Prince ought to consider 〈◊〉 heart and power of him that doth him service Q. VVhy was the liberality of Zeuxis reprehended of the ancients A. Because he gave to receiue twist the value Q. Whereof proceeded the custome that the Kings of Persia had to give gold and silver to all women that they 〈…〉 and 〈…〉 Darts and Arrowes A. Gold and silver is convenable to women and weapons to men Q. Why did Plato in his lawes forbid that any God should be made either of gold or silver A. Because hee deemed those mettals to be the very poyson of the world Q. Why did the Kings of Pers●● 〈◊〉 to reward women that brought forth many male children A. Because they filled the Country 〈◊〉 Souldiers which served for the ●●servation of the same Q. How was Caesar hea●ed of the 〈◊〉 evill A. By sobriety and abstinence from ●●vine Q. Why have many wise men studied ●●be obscure in their writings A. To astonish dull wits at the first ●●ght thereby to encourage the studious 〈◊〉 search the mysteries and secrets of the ●●he Q. How long is it lawfull for a man 〈◊〉 desire to live A. So long as a man is out of hatred and necessity Q. Where ought true pleasure to be ●●ught A. In our selves and not in other Q. Why is moderation so much commanded A. Because it encreaseth pleasure Q. Why did Epaminon●as make so ●●tle preparation in a feast that he made 〈◊〉 certaine Embassadours A. To declare that they that can 〈◊〉 be rich and suffer poverty may 〈◊〉 be corrupted with money if it be ●●red Q. What is most to be feared 〈◊〉 City A. Hunger Q. How may a man enrich himselfe A. By forsaking his appetites Q. How may we live joyfully A. By putting our trust in thing that never shall have end Q. How should a man be master 〈◊〉 himselfe A. By amending that fault in himselfe which hee espyeth in another Q. What ought they to eschew 〈◊〉 are in prosperity A. Hatred Q. What is the property of a 〈◊〉 A. To apply well his time Q. Where 〈◊〉 the f●licity 〈◊〉 man A. In the quiet state of the min●● Q. What manner of thing is Huma●● A. It is a vertue joyned with good ●●ction or rather a benevolence ●●ed and tempered with dexteri●● Q. What manner of thing is Mer●● A. It is an affection of the spirit joy●● with Humanity Q. VVhat thing is facility A. It is a vertue which easily ma●●th a man to engender friendship with ●●ers and doth long maintaine the 〈◊〉 Q. What be they that were 〈◊〉 facility A. Philip and Alexander his Son 〈◊〉 shewing the same to Dimocrates 〈◊〉 Architect Q. What is Faith A. It is such a godly vertue that all ●●her vertues without the same is nothing Without faith wisedome is folly ●●perance is displeased Force is ancient and Justice is turned into cru●● Q. Of all the Ancients who w●● most excellent in that vertue A. Sextus Pompeius Sonne of Pompeius the great Alexander and Scipio Q. Why did Nature make man naked and unarmed A. Nature having made man wise hath given him meanes enough whereby to arme himselfe at his pleasure and to use at one time sundry kinds of weapons Q. Where of commeth it that all men commonly are not wise A. The length of the body commeth of great moystnesse and heat●● but drynesse engendereth wisedome in man Q. VVhereof proceedeth it that Iulges and Advocates are more reverenc●● of their Clients then Physitians ●ee of their Patients A. The g●in● and hope of Clients dependeth upon the Judges and Advocates but the ●●pe of the sicke dependeth not onely of the Physitian but rather of God Q. Why did the Ancients call 〈◊〉 falling evill the disease of Hercules A. Because Hercules was subject ●●eunto Q. What is the office of a thrifty 〈◊〉 A. To remember that which ●●past and to thinke upon that to ●●me Q. How may a man live godly A. To thinke every day to be the last ●●y of his life Q. Why should a man take more care ●●or his soule then for his bo●● A. Because the perfection of the ●●le maketh the imperfection of the ●●dy and the beauty or force of the ●●dy maketh the