Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	day_n	eat_v	flesh_n	7,778	5	7.8149	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05562	Politeuphuia VVits common wealth.	N. L. (Nicholas Ling), fl. 1580-1607.; Bodenham, John, fl. 1600, attributed name.	1598 (1598)	STC 15686; ESTC S108557	193,341	576

from iniurie done vnto vs but hatred often times is conceiued of no occasion Arist. VVrath and reuenge taketh from man the mercy of God and destroyeth and quencheth the grace that God hath giuen him Periander in his rage murthered hys ovvne wife and Dionisius in his anger killed the Syracusian his page Hee best keepeth himselfe from anger that alwayes doth remember that God looketh vpon him Plato As fire being kindled but with a small spark worketh oft times great hurt and damage because the fiercenes thereof was not at the first abated so anger beeing harbored in the hart breaketh foorth oft times into much crueltie The angrie man meditating vpon mischiefe thinketh that hee hath good counsell in hand VVrath is a desire to be reuenged seeking a time or oportunity for the same Lactan. As disordinate anger is a fault so is sometimes the want of moderate choller or rather hatred of vice Anger is the sinewe of the soule for that it serueth to increase valour beeing moderate and temperate Plato Clineas by playing on the Harpe and Theodosius by reciting the Greeke Alphabet did forget their anger An Ant will be angry and yet wee are not able to discerne when shee is mooued much lesse in God whose works are vnsearchable and passe the capacity of our vnderstanding Anger makes a man to differ from himselfe There is no safe counsaile to be taken from the mouth of an angry man Anaxag Anger is like vnto a clowde that maketh euery thing seeme bigger then it is Rash iudgement maketh hast to repentance Anger is defined after two sorts either according to her nature or according to her effect According to her nature anger is a heat of blood and an inflamation of the same euen to the innermost part of man According to her effect anger is a lust or a desire to punish or to be in some sort reuenged on him which hath done vs any vvrong or iniurie Anger consisteth in habite and disposition but wrath in deede and effect Like as greene vvood which is long in kindling continueth longer hot then the dry if it haue once taken fire so cōmonly it falleth out that the man silde me moued to anger is more hard to be pacified in his anger then he that is qui●kly vexed Plato If thou haue not so much power as to refraine t●ine anger yet dissemble it and keep it secret and so by little and little thou ma●st happily forget it VVrath and rigour leadeth shame in a lease Isocrates It is a prophane and horrible foolishnes for a man to waxe furious in his anger In co●r●●●ing wrath is to be forbidden for be that punisheth while he is angry shall ne●er ●eepe that mea●e which is betweene too much and too little Hastie and froward speeches beget anger anger beeing kindled begetteth wrath wrath seeketh greedily after reuenge reuenge is neuer satisfied but in blood-shedding As he that loueth quietnes sleepeth secure so he that delights in strife and anger passeth his dayes in great danger It is good for a man to abstaine from anger if not for wisedoms sake yet for his owne bodily healths sake He that is much subiect to wrath and hunteth after reuenge quencheth the grace that God hath giuen him and commits through rage and furie more horrible offences then can afterward be reformed Quae libet iratis ipse dat arma dolor Ira feras mentes obsidet eruditas praeter labitur Of Cruelty Defi. Cruelty is commonly taken for euery extreame wrong it is the rigorous effect of an euill disposed will and the fruit which is reapt from iniustice CRuelty hath his curses from aboue but curtesie is graced with the title of commendation VVhere lenity cannot reclaime there seuerity must correct It is as great cruelty to spare all as to spare none Tyrants vse tryall by armes but the iust referre their causes to the arbitriment of the lawes To pardon many for the offence of one is an office of Christianity but to punish manie for the fault of one appertayneth properly to Tyrants An intemperate sick-man maketh a cruell Phisition Socrates He that accustomes him selfe with sorrow acquainteth him selfe with cruelty Plato It is amongst euills the greatest euill and in Tyrants the greatest tyrannie that they of themselues vvill not liue according to reason and iustice but that also they vvill not consent that malefactors should receaue punishment It is more profit for a Prince that is a Tyrant that his Common-wealth be rich and his Pallace poore then the Common-wealth to be poore and his owne pallace rich Hee neuer serueth gratefullie vvho by violence is subiect to another The vvoman that holdeth in her eye most cruelty hath often in her hart most dishonestie The Captaine that is bloody minded and full of reuenge is eyther slaine by his enemies or sold by his souldiours Causelesse cruelty neuer scapes long without reuenge VVith the irefull we must not be importunate to craue pardon but to desire that vengeance may be deferred The Numantines besieged by the Romans and brought to great miserie made a vovv no day to eate meate vnlesse first they had made theyr first dish of a Romans flesh nor drinke any drinke vnlesse their first draught were Romans blood Tiranny amongst many other euils is most vvretched in this that his friends dare not counsaile him He that shewes himselfe cruell towards his seruants dooth manifestlie declare that his vvill is good to punish others also but hee wanteth authority Priuate crueltie dooth much hurt but a Princes anger is an open war Tyrants raigning with cruelty sildome die honourably A cruell Prince ouer a rebellious Nation is a great vertue vvarring vvith a vvorld of wickednes Omnibus quorū mens abhorret á ratione semper aliquis talis terror impendet Nulla nobis cum tyrannis est societas sed summa potius distractio neque est contra naturam spoliare eum quem honestum est necare Of Feare Defi. Feare is two folde good and euill Good feare is that which is grounded vppon a good discourse of reason and iudgement standing in awe of blame reproch and dishonor more then death or griefe Euill feare is destitute of reason it is that which wee call cowardlinesse and pusillanimitie alwayes attended on with two perturbations of the soule Feare and Sadnes It is also the defect of the vertue of Fortitude THE feare and reuerence of one God is more worth then the strength of all men No man can be iust without he feare reuerence the Lord. Feare dependeth vpon loue and vvithout loue it is soone had in contempt Alex. If thou be ignorant what sin is or knowest not vertue by the feare loue of God thou maist quickly vnderstand them both Socra Hee that feareth God trulie serueth him faithfully loueth him intirely prayeth vnto him deuoutly destributeth vnto the pore liberally VVicked men vvanting the feare of God are haunted of euill to their own ouer throw and destruction Boetius It is the