quadgram

This is a table of type quadgram and their frequencies. Use it to search & browse the list to learn more about your study carrel.

quadgram	frequency
for the most part	70
the yeere of our	43
yeere of our lord	39
in the yeere of	39
early english books online	36
on the other side	33
that is to say	33
as i may say	32
for a man to	30
is not to be	29
one and the same	25
in the case of	25
that it is not	23
in the first place	22
notes for div a	20
of the other side	20
as i said before	20
as well as the	20
of a wise man	19
that there is no	19
by reason of the	19
at the same time	19
represented either as utf	18
characters represented either as	18
ought not to be	17
in the mean time	17
that a wise man	17
there can be no	17
there is nothing more	17
in regard of the	16
a great deal of	16
it is necessary to	16
by reason of their	16
the one and the	15
the part of a	15
by little and little	15
there is nothing so	15
one and the other	15
as it may be	14
in the midst of	14
the end of the	14
to the end that	14
is nothing else but	14
in the middest of	14
in the power of	14
are not to be	14
by reason of his	14
of the whole world	13
to make use of	13
it is to be	13
and to this purpose	13
and this is the	13
in so much as	13
the law of nature	13
as if it were	13
that there is nothing	12
upon the account of	12
so in like maner	12
we are not to	12
into the hands of	12
the office of a	12
it is not the	12
to the knowledge of	12
one of the most	11
is there any thing	11
the goods of fortune	11
in the time of	11
give me leave to	11
of the common people	11
without any manner of	11
and by that means	11
of all the world	10
is one of the	10
is the part of	10
to that which is	10
so that we may	10
of the same nature	10
that we are not	10
the master of the	10
in a short time	10
if it be not	10
so much the more	10
as long as they	10
not being able to	10
is so far from	10
there is no reason	10
in the sight of	10
not so much as	10
that it is the	10
the face of the	10
have a mind to	10
be said to be	10
by the meanes of	10
the knowledge of the	10
the rest of his	10
converting tcp files to	9
domain as of january	9
as well as a	9
accurately transcribed and encoded	9
of tcp data is	9
of textual data within	9
the public domain as	9
encoding based on the	9
creation partnership web site	9
assumptions that can be	9
level of the tei	9
tcp project was divided	9
and therefore of any	9
cambridge bibliography of english	9
are a number of	9
text was proofread for	9
meet qa standards were	9
is available for reuse	9
based on the text	9
range over a wide	9
for an anonymous work	9
then carried out by	9
be marked as illegible	9
if there was a	9
text creation partnership web	9
to the terms of	9
now take and use	9
text with mnemonic sdata	9
to their original source	9
of each text was	9
to page images in	9
encoded and linked to	9
at the text creation	9
page images in accordance	9
transcription and basic encoding	9
unicode or tei g	9
and available in eebo	9
therefore chose to create	9
some errors will remain	9
owned by the institutions	9
process of creating the	9
to encode one copy	9
first editions of a	9
characters will be marked	9
there is not any	9
remain and some readable	9
published between and available	9
in accordance with level	9
with level of the	9
texts based on the	9
publisher proquest to create	9
providing financial support to	9
each text was proofread	9
copies of the texts	9
sent to external keying	9
assigned for keying and	9
to simplify the filling	9
errors will remain and	9
was based on the	9
of a work was	9
i text is available	9
quality of tcp data	9
based on the image	9
in of gaps by	9
instances will never have	9
texts created during phase	9
were corrected where possible	9
usually the first edition	9
and encoded texts based	9
phase of the project	9
phase i text is	9
text selection was based	9
tei in libraries guidelines	9
published by proquest via	9
was a compelling reason	9
corrected and characters marked	9
intended to range over	9
universities of michigan and	9
of works in other	9
markup reviewed and edited	9
the publisher proquest to	9
unicode or text strings	9
to reflect the true	9
via their early english	9
institutions providing financial support	9
were encoded as gap	9
of creating the tcp	9
gaps by user contributors	9
that it was not	9
did not meet qa	9
of the print record	9
looked at by a	9
have been issued variously	9
texts were encoded and	9
linked to page images	9
included and sometimes a	9
images in accordance with	9
this keyboarded and encoded	9
in mind that in	9
a partnership between the	9
by editorial teams in	9
accuracy and those which	9
users should bear in	9
a second or later	9
text strings within braces	9
works in english were	9
with changes to facilitate	9
the process of creating	9
was proofread for accuracy	9
was intended to range	9
was enhanced and or	9
divided into two phases	9
produce large quantities of	9
processes should make clear	9
placeholder characters or elements	9
any thing that is	9
there was a compelling	9
accordance with level of	9
ascii text with mnemonic	9
with mnemonic sdata character	9
of the project have	9
or corrected and characters	9
at by a tcp	9
of the texts have	9
record of the period	9
keyboarded and encoded edition	9
to produce large quantities	9
into placeholder characters or	9
for keying and markup	9
processed by university of	9
keyers to be redone	9
sometimes a second or	9
for accuracy and those	9
is given to their	9
the early english books	9
was then carried out	9
filling in of gaps	9
encoded edition of the	9
while the overall quality	9
within the usual project	9
been issued variously as	9
a wide variety of	9
will be marked as	9
compelling reason to do	9
all likelihood such instances	9
to tei p using	9
what do you think	9
print record of the	9
their works are eligible	9
and that there is	9
a work was chosen	9
illegible were corrected where	9
the texts have been	9
teams in oxford and	9
bear in mind that	9
to external keying companies	9
created during phase of	9
the tei in libraries	9
the greatest part of	9
returned to the keyers	9
characters or elements to	9
terms of creative commons	9
should bear in mind	9
or elements to simplify	9
up to a limit	9
have a care of	9
issued variously as sgml	9
not meet qa standards	9
based on the new	9
to create diplomatic transcriptions	9
the text creation partnership	9
edition of a work	9
external keying companies for	9
is to encode one	9
work described above is	9
attribution is given to	9
and markup guidelines are	9
corrected where possible up	9
were returned to the	9
editorial teams in oxford	9
a number of works	9
been transformed into placeholder	9
the texts were encoded	9
aware of the process	9
such instances will never	9
some readable characters will	9
was chosen if there	9
or tei g elements	9
readable characters will be	9
later edition of a	9
these texts for their	9
books online text creation	9
was divided into two	9
as illegible were corrected	9
keyed and coded from	9
new cambridge bibliography of	9
of a works in	9
users should be aware	9
by proquest via their	9
and use these texts	9
any remaining illegibles were	9
of michigan and oxford	9
usual project restraints of	9
of gaps by user	9
but we respectfully request	9
works in other languages	9
were encoded and linked	9
the encoding was enhanced	9
edition of the work	9
in english were prioritized	9
mainly structural encoding based	9
for their own purposes	9
online text creation partnership	9
reflect the true nature	9
in oxford and michigan	9
the text encoding initiative	9
proquest to create accurately	9
according to the terms	9
which did not meet	9
structural encoding based on	9
over a wide variety	9
companies for transcription and	9
the terms of creative	9
request that due credit	9
that due credit and	9
on the text encoding	9
although there are a	9
by converting tcp files	9
there are a number	9
tei p using tcp	9
were sent to external	9
never have been looked	9
any assumptions that can	9
quality assurance was then	9
second or later edition	9
mind that in all	9
respectfully request that due	9
characters marked as illegible	9
of the mind are	9
to create accurately transcribed	9
michigan and oxford and	9
notably latin and welsh	9
texts for their own	9
have been transformed into	9
the text can be	9
there must be a	9
take and use these	9
variety of subject areas	9
texts have been issued	9
tcp aimed to produce	9
that they are not	9
so of the other	9
therefore of any assumptions	9
made about the data	9
transformed into placeholder characters	9
the new cambridge bibliography	9
even for commercial purposes	9
wide variety of subject	9
elements of known extent	9
the work described above	9
tcp data is very	9
so far from being	9
large quantities of textual	9
general aim of eebo	9
likelihood such instances will	9
encoded text transcribed from	9
their early english books	9
described above is co	9
standards were returned to	9
we respectfully request that	9
of known extent have	9
and those which did	9
keying companies for transcription	9
elements to simplify the	9
enhanced and or corrected	9
will remain and some	9
the project have been	9
simplify the filling in	9
language title published between	9
overall quality of tcp	9
guidelines are available at	9
oxford and the publisher	9
english books online text	9
carried out by editorial	9
and the publisher proquest	9
and linked to page	9
financial support to the	9
credit and attribution is	9
data within the usual	9
in the meane time	9
is a partnership between	9
work was chosen if	9
bibliography of english literature	9
support to the early	9
use these texts for	9
true nature of the	9
created by converting tcp	9
anyone can now take	9
public domain as of	9
this phase i text	9
between and available in	9
and or corrected and	9
mnemonic sdata character entities	9
text is available for	9
can now take and	9
project was divided into	9
and coded from proquest	9
qa standards were returned	9
those which did not	9
keying and markup guidelines	9
and therefore chose to	9
tcp is to encode	9
due credit and attribution	9
iv tiff page images	9
and characters marked as	9
of the tei in	9
create accurately transcribed and	9
the universities of michigan	9
chose to create diplomatic	9
assurance was then carried	9
available at the text	9
encoded as gap s	9
by the institutions providing	9
marked as illegible were	9
should be aware of	9
p using tcp tei	9
the usual project restraints	9
reason to do so	9
the keyers to be	9
works are eligible for	9
or text strings within	9
sets were sent to	9
editions of a works	9
gap elements of known	9
to the keyers to	9
the institutions providing financial	9
chosen if there was	9
known extent have been	9
the print record of	9
and attribution is given	9
aimed to produce large	9
images scanned from microfilm	9
tcp files to tei	9
the true nature of	9
by a tcp editor	9
restraints of time and	9
of time and funding	9
encoding was enhanced and	9
will never have been	9
or later edition of	9
are eligible for inclusion	9
quantities of textual data	9
creating the tcp texts	9
the general aim of	9
a certain kinde of	9
and encoded edition of	9
and oxford and the	9
that in all likelihood	9
project have been released	9
to a limit of	9
number of works in	9
whichever is the greater	9
text and markup reviewed	9
that can be made	9
a works in english	9
tcp is a partnership	9
and some readable characters	9
proofread for accuracy and	9
project restraints of time	9
be made about the	9
on the new cambridge	9
given to their original	9
opposed to critical editions	9
textual data within the	9
image sets published by	9
in all likelihood such	9
the filling in of	9
remaining illegibles were encoded	9
tcp assigned for keying	9
been released into the	9
to the early english	9
can be made about	9
a compelling reason to	9
markup guidelines are available	9
selection was based on	9
for transcription and basic	9
between the universities of	9
of every monographic english	9
should make clear that	9
have been looked at	9
where possible up to	9
these processes should make	9
as opposed to critical	9
data is very good	9
are available at the	9
coded from proquest page	9
sets published by proquest	9
and markup reviewed and	9
understanding these processes should	9
files to tei p	9
then their works are	9
let me tell you	9
illegibles were encoded as	9
image sets were sent	9
and sometimes a second	9
the image sets published	9
to range over a	9
proquest via their early	9
of any assumptions that	9
from proquest page images	9
extent have been transformed	9
released into the public	9
or for an anonymous	9
during phase of the	9
limit of instances per	9
transcribed and encoded texts	9
partnership between the universities	9
title published between and	9
out by editorial teams	9
of instances per text	9
that it is a	9
of the process of	9
all without asking permission	9
a limit of instances	9
by university of nebraska	9
insomuch as it is	9
nature of the print	9
selection was intended to	9
have been released into	9
possible up to a	9
on the image sets	9
changes to facilitate morpho	9
been looked at by	9
into the public domain	9
the overall quality of	9
encoded texts based on	9
text can be copied	9
be aware of the	9
of the work described	9
in regard of their	8
and which is more	8
the eyes of the	8
to the nature of	8
in the beginning of	8
of those things which	8
if he had not	8
that it may be	8
the nature of the	8
but that which is	8
of that which is	8
they are apt to	8
in the matter of	8
and to that purpose	8
as to the matter	8
the power of the	8
it is the part	8
it is not in	8
the diseases of the	8
the interest of the	8
it is not to	8
as if he had	8
that he not onely	8
that which is most	8
and last of all	8
as if they were	8
the execution of his	8
was so far from	8
i know not what	8
nor is there any	8
one or the other	8
do you think of	8
is as it were	8
upon all occasions to	8
and so by consequence	8
but it is not	8
it to be the	8
for any man to	8
of the nature of	8
it is not only	8
the rest of the	8
may be said to	8
is a kind of	8
but of the contrary	8
it may be thought	8
the duty of a	8
as well as to	8
in the contemplation of	7
the condition of a	7
it may be supposed	7
the one or the	7
whether it be lawfull	7
and as for the	7
it is unpossible to	7
and as for those	7
it be lawfull for	7
as it were the	7
the word of god	7
in such a case	7
to the custom of	7
to take care of	7
within a while after	7
stand in need of	7
reproduction of original in	7
what can be more	7
if a man should	7
he ought to be	7
in the hearts of	7
to the degree of	7
on the other hand	7
and it is not	7
by the strength of	7
will be sure to	7
it will not be	7
the knowledge of things	7
which for the most	7
no more to be	7
nothing else but a	7
r ocm this keyboarded	7
is in effect to	7
upon the score of	7
we may reflect upon	7
for it is a	7
but in the other	7
of those who are	7
all things that are	7
a wise man to	7
the meanes of the	7
estc r ocm this	7
is the way to	7
in respect of the	7
a man may be	7
face of the earth	7
the case of a	7
it ought to be	7
and as it were	7
nothing can be more	7
part of the world	7
and in the end	7
ocm this keyboarded and	7
the nature of man	7
for it is not	7
a man to be	7
in the face of	7
to the matter of	7
is nothing but a	7
we ought to be	7
the properties of a	7
according to the custom	7
that nothing can be	7
the senate of rome	7
a wise man is	7
in the execution of	7
to be of the	7
the will of the	6
that we may not	6
to be of a	6
there is but one	6
if there be any	6
there is nothing that	6
as well as in	6
the hands of the	6
is it possible that	6
the immortality of the	6
is it not a	6
and is it not	6
i am willing to	6
the original text notes	6
for what can be	6
be so far from	6
as well as of	6
one from the other	6
to be had in	6
as long as it	6
there is a great	6
those of the body	6
from time to time	6
text notes for div	6
from the original text	6
the condition of the	6
the law of nations	6
those things which are	6
unworthy of a gentleman	6
or the other of	6
it is but a	6
must fast with his	6
the dignity of the	6
in all his actions	6
with any manner of	6
that there is a	6
part of a wise	6
as i have said	6
as if we were	6
the service of god	6
since it is not	6
it is our duty	6
to enter into the	6
so that it is	6
and at the same	6
the force of the	6
not to be done	6
for if a man	6
in the heart of	6
in its own nature	6
as it were by	6
it may be said	6
in the whole course	6
i hope you will	6
the opinion of the	6
creation of the world	6
of all sorts of	6
by which we are	6
and which is worse	6
for a man of	6
it is very difficult	6
to none but to	6
that we ought to	6
what reason is there	6
conference between philotimus and	6
the constitution of the	6
to all sorts of	6
if it were not	6
there any thing more	6
he ought to hate	6
an infinite number of	6
is not in the	6
and so much for	6
does not belong to	6
if it bee not	6
that he would not	6
it is lawfull for	6
between philotimus and philalethes	6
within the compass of	6
in point of honour	6
the wise man ought	6
after the same manner	6
a great part of	6
in the service of	6
original text notes for	6
at the expence of	6
as well in the	6
office of a chaplain	6
diseases of the mind	6
the whole course of	6
we are obliged to	6
as there is no	6
so much as one	6
in the possession of	6
i doubt not but	6
of a good man	6
of so great a	5
the laws of the	5
to the fear of	5
out of this life	5
will be apt to	5
pain of the body	5
the life of a	5
the quality of the	5
the felicity of a	5
if at any time	5
into the other world	5
to fall into the	5
the whole body of	5
he that does not	5
what shall we say	5
the custom of other	5
for the benefit of	5
make use of the	5
and are to be	5
i would have him	5
had a mind to	5
not to be expected	5
that they are the	5
be the better for	5
a prince ought to	5
in danger to be	5
to any manner of	5
course of life to	5
as long as he	5
in the next place	5
that there are many	5
global keyed and coded	5
in the person of	5
the hearts of men	5
the cause of the	5
by the help of	5
for that which is	5
for we are not	5
the authority of the	5
that they should not	5
to shew how much	5
how is it possible	5
as it were in	5
the appearance of profit	5
come into the world	5
and in a manner	5
of the alteration of	5
is the knowledge of	5
to knit vp this	5
at the head of	5
years before the coming	5
parts of the body	5
with a kinde of	5
be of the same	5
the heart of man	5
is the duty of	5
that which is not	5
which of the two	5
but on the contrary	5
we are bound to	5
as long as the	5
the ground of our	5
in the kingdom of	5
in regard of his	5
yeere of our lorde	5
the will of god	5
there are a great	5
of that which we	5
it may be believed	5
and that it is	5
of the death of	5
under the appearance of	5
a wise man should	5
to be in the	5
to which purpose i	5
the sight of his	5
before the coming of	5
within the bounds of	5
but as it were	5
have no reason to	5
to behave our selves	5
to be master of	5
are to be sold	5
the soul of man	5
and power of the	5
there must be some	5
but he that is	5
a man of honour	5
no other then a	5
a good man will	5
the creation of the	5
which is the reason	5
at any time to	5
the benefit of the	5
wise man ought to	5
him out of his	5
in the third place	5
to the opinion of	5
there can be nothing	5
of true or false	5
to find out the	5
i agree with you	5
they seem to be	5
is to be desired	5
no man can be	5
as if a man	5
the reputation of the	5
as well as his	5
not in the power	5
they may not be	5
the life of man	5
he is not to	5
and that which is	5
that were ever yet	5
that when he was	5
the lawes of god	5
and this was the	5
the very infancy of	5
he was so far	5
execution of his office	5
it is a great	5
than for a man	5
to this purpose we	5
a certaine kind of	5
to the condition of	5
to the point of	5
so much as to	5
all the parts of	5
the sight of god	5
that he ought to	5
wherefore i must conclude	5
one to the other	5
the morals of confucius	5
there is nothing which	5
are all of us	5
motions of the mind	5
those things which we	5
that we may be	5
on the one hand	5
he that is not	5
spi global keyed and	5
i would not have	5
have it to be	5
it is impossible for	5
it is in the	5
not to be the	5
the way to be	5
and according to the	5
there must be no	5
it is better to	5
that it is unpossible	5
to be a certain	5
the motions of the	5
as in the case	5
in the land of	5
no more than a	5
the opinion of others	5
is said to be	5
it is lawfull to	5
what course of life	5
i am glad to	5
the strength of the	5
is a great deal	5
we shall finde that	5
is our duty to	5
the beginning of the	5
the possession of the	5
it selfe to the	5
the stormes and tempests	5
that there was no	5
little and little to	5
to come to the	5
we are all of	5
the first and chiefest	5
as much as possible	5
as if they had	5
the eyes of our	5
it is a good	5
and yet we are	5
it is a very	5
but there is nothing	5
than those of the	5
as it were with	5
in the company of	5
and that those who	5
put an end to	5
the minds of men	5
when there is no	5
if they had been	5
in these latter times	5
the custome of the	5
out of the world	5
the greater part of	5
he is to be	5
in order to the	5
we must have a	5
of it to the	5
of so many different	5
the place of his	5
there are two sorts	5
as it is in	5
it is one thing	5
in the second place	5
the fear of death	5
are a great many	5
and if it be	5
in the opinion of	5
to be so much	5
there may be some	5
that which is honest	5
with all manner of	4
it must be granted	4
he could not be	4
as that it is	4
c estc r ocm	4
is the same thing	4
go a great way	4
which presents it selfe	4
when a man is	4
was so farre from	4
that they will not	4
as much as in	4
if they be not	4
and ought to be	4
but that they were	4
thing in the world	4
the pleasure of the	4
impossible for them to	4
he must fast with	4
with the condition of	4
if they were not	4
to all the world	4
the light of nature	4
the rayes of the	4
end of the first	4
after the death of	4
have nothing to say	4
they ought to be	4
are not able to	4
and the other of	4
why should we be	4
ought we to be	4
is no wonder if	4
at the very instant	4
eclipse of the sunne	4
the light of the	4
there is scarcely any	4
that in case of	4
pray what do you	4
they would not be	4
is the end of	4
i am of opinion	4
of the name of	4
consent of the people	4
the ayde and assistance	4
a more than ordinary	4
but above all things	4
wing c estc r	4
the midst of the	4
it may be conceived	4
for there is a	4
as if it had	4
of any manner of	4
are none of the	4
the dignity of his	4
it is the same	4
by how much the	4
in the course of	4
a man that is	4
should be glad to	4
as much to say	4
of the true god	4
to be done in	4
the diuision of a	4
the notion of a	4
to the study of	4
that he could not	4
that those who have	4
will of the people	4
departed out of this	4
no less than a	4
for no other cause	4
things are to be	4
it were with a	4
there is scarce any	4
will not sticke to	4
that we do not	4
out of their own	4
one of the greatest	4
we come now to	4
he could not have	4
those things which enuiron	4
my lords and gentlemen	4
by all means to	4
that they may be	4
but within a while	4
the most part are	4
and the same thing	4
all the corners of	4
great part of the	4
the fauours of fortune	4
are for the most	4
the cause of his	4
in the feare of	4
upon the face of	4
in his own person	4
lawfull for vs to	4
the same may be	4
i am not of	4
of all other creatures	4
a certain kind of	4
the end of all	4
the land of promise	4
they ought not to	4
to the one and	4
you may please to	4
five hundred years before	4
and i have done	4
the reason of things	4
is not obliged to	4
they may please to	4
and it may be	4
if it be possible	4
for no other end	4
opposed to the fear	4
but to return to	4
pain in the body	4
the most part we	4
there have been many	4
we will begin with	4
of life and death	4
you have a mind	4
shall i write of	4
the author of the	4
but in the end	4
we shall finde it	4
the truth of things	4
the glory of the	4
it is not for	4
in the point of	4
justice of almighty god	4
such a one is	4
presents it selfe to	4
for its own sake	4
and on the other	4
as well as i	4
reputation in the world	4
that it was a	4
every one ought to	4
for it is the	4
and a wise man	4
according to his own	4
may in some sort	4
to giue vs the	4
as for the rest	4
the observation of the	4
in the way of	4
the name of the	4
it was not long	4
it is not sufficient	4
they are not to	4
of the law of	4
that for the most	4
wherein for the most	4
not onely to be	4
in spight of all	4
are so far from	4
rayes of the sunne	4
we are not obliged	4
to the honour of	4
for those who are	4
of time and place	4
he is in the	4
of the one and	4
in some measure to	4
this is it that	4
of the value of	4
and the rather for	4
and make a man	4
yet there is a	4
with all my heart	4
master of the family	4
and the best of	4
in the same manner	4
the duties of a	4
it is the duty	4
our selves to be	4
to this i answer	4
of griefe and paine	4
is nothing so mean	4
and therefore i shall	4
his father and mother	4
to the number of	4
if you please to	4
the men of the	4
of the hands of	4
as it were a	4
no more then a	4
can be no other	4
there are two things	4
obliges men to be	4
in the presence of	4
the more easily to	4
as a testimony of	4
those who are in	4
the better for it	4
in the other world	4
without the help of	4
under the conduct of	4
were so far from	4
by the violence of	4
a man does not	4
corners of the world	4
which is the first	4
the mind are more	4
it belongs to none	4
whilst in the interim	4
a person of the	4
according to the rules	4
was one of the	4
that they may not	4
have a kindness for	4
to be found in	4
the death of his	4
are not capable of	4
there are some that	4
man ought not to	4
he is in a	4
beginning of the world	4
from the bottome of	4
can any thing be	4
of good or euill	4
from the eyes of	4
is to be esteemed	4
a wise man ought	4
in the primitive times	4
some time or other	4
that which we haue	4
there are two kinds	4
ought to be a	4
for the encouragement of	4
that which is done	4
corne in the market	4
to return to the	4
but it is a	4
by the laws of	4
in the hands of	4
may be the more	4
but then they are	4
as of the contrary	4
on the one side	4
habit of the mind	4
to all manner of	4
what the common people	4
the use of it	4
the sense and feeling	4
whereby the better to	4
by the power of	4
and he that is	4
of such as have	4
in his power to	4
it be never so	4
the eye of the	4
for fear of being	4
i know not if	4
the noblest part of	4
not in his power	4
and on the contrary	4
as it is the	4
it is not possible	4
i must tell you	4
the iust iudgement of	4
it is that which	4
from that of a	4
at the sight of	4
at that very instant	4
her selfe from the	4
the one of them	4
long as they live	4
that he had no	4
a regard to the	4
if there were no	4
which seems to be	4
but it may be	4
with the losse of	4
i think it is	4
fruits of the earth	4
the only way to	4
belongs to none but	4
according to the opinion	4
there is no doubt	4
the honour of his	4
in the very infancy	4
is to be noted	4
at one and the	4
where is the man	4
we know not what	4
out of the same	4
i grant there is	4
must have a care	4
in respect of his	4
the rather for that	4
is to be supposed	4
a wise man may	4
out of the hands	4
the design of this	4
good will of the	4
by reason of a	4
the name of king	4
aptara keyed and coded	4
under the government of	4
and the rules of	4
for this is the	4
as if it was	4
then that of the	4
of the first ages	4
it is not with	4
to the destruction of	4
ought to hate those	4
but for the most	4
one of the chiefest	4
as it should seem	4
with him in the	4
for ought i know	4
no greater enemie then	4
is so much the	4
we are obliged by	4
a kinde of a	4
the soul of the	4
the favour of the	4
would do well to	4
whether a man should	4
there is not a	4
the knowledge of god	4
ought to be the	4
the duties of the	4
parts of the world	4
is to be exercised	4
in a dialogue between	4
i have said before	4
the state of the	4
a good and a	4
the reputation of being	4
in the eyes of	4
as if there were	4
be bold to say	4
it can never be	4
as soon as the	4
men to be vertuous	4
are not so much	4
of such as are	4
by the opinion of	4
is no doubt but	4
for the use of	4
are of the same	4
him to be a	4
who in the yeere	4
children to their parents	4
to the mercy of	4
this realme of england	4
of the duties of	4
if there were any	4
of good and evil	4
a servant to the	4
that point of honour	4
of his body and	4
that which we call	4
be pleased to observe	4
in processe of time	4
the other of the	4
of the family of	4
of all the people	4
at the mercy of	4
what shall i write	4
to the cure of	4
may be the better	4
we are not bound	4
the good will of	4
which in my opinion	4
in my opinion the	4
to the will of	4
that so we may	4
accompanied with a certain	4
but it is in	4
the torments of hell	4
that they might be	4
of god and man	4
he had a mind	4
that he may be	4
a wing c estc	4
is that which we	4
by the law of	4
if it were possible	4
he is not onely	4
if it bee true	4
in respect of their	4
out of the way	4
in regard it is	4
do what we can	4
the pleasures of the	4
if a man could	4
to get wealth we	4
to the quality of	4
nothing in comparison of	4
the government of the	4
the very foundations of	4
to be such a	4
course of his life	4
and as it is	4
and as to the	4
the end of a	3
the essence of things	3
the greatness of their	3
the corruption of the	3
can be nothing of	3
and student in the	3
let not the wife	3
that if a man	3
to be able to	3
the advantage of the	3
the rest of our	3
whether art be better	3
that he should be	3
in any other place	3
in a great measure	3
by a certaine kind	3
so ill a grace	3
of the acquisitiue facultie	3
of one of these	3
out of true and	3
the end they were	3
if a man does	3
as we have already	3
so much as they	3
as for a man	3
with an intention to	3
a couetous man is	3
the study of wisdom	3
and a great deal	3
the church of god	3
by way of dialogue	3
so that we are	3
of all those that	3
in love with a	3
but such as are	3
we ought not to	3
and consequently of the	3
he that is truly	3
the punishment of the	3
of that which was	3
that we have no	3
as much as the	3
man is by nature	3
the nature of their	3
we may very well	3
immortality of the soul	3
the name of god	3
his will and pleasure	3
any thing for a	3
that he is of	3
and there can be	3
for he that is	3
by the hand of	3
properties of a gentleman	3
to be led by	3
which i my self	3
with so ill a	3
the mind of a	3
if you have any	3
then in any other	3
out of latin into	3
is no other then	3
and so well to	3
the marke and seale	3
the object and the	3
for as much as	3
were to be esteemed	3
concerning the nature and	3
is one and the	3
let it be never	3
to defend the blowes	3
the world to come	3
to the fyndinge out	3
in one and the	3
the shape of a	3
it should be so	3
her selfe to be	3
the better for his	3
during the other parties	3
the death of her	3
disposition of the mind	3
of the power of	3
as we do to	3
a wise man in	3
and tranquillity of the	3
with the nature of	3
of the body and	3
upon the affections of	3
were it not for	3
who of late yeeres	3
that they should be	3
our selues to bee	3
in a case of	3
that ought to be	3
and not of the	3
the parts of the	3
would know how to	3
almes vnto the poore	3
we shall be able	3
is necessary to the	3
to be given for	3
to be the best	3
in the choice of	3
which is the most	3
and so it is	3
the soul to be	3
the defence of their	3
he ought to do	3
to be one of	3
we should not be	3
in the end he	3
and it is no	3
condition of a servant	3
and therefore it was	3
to his own advantage	3
in this world to	3
of sir percy herbert	3
fyndinge out of true	3
the better for our	3
that so he may	3
nature of the gods	3
is one thing to	3
into a darke and	3
since for the most	3
as that of a	3
by the labour of	3
you have said all	3
when he was a	3
to whom the promise	3
order of saint michael	3
differs from that of	3
that it ought to	3
keep us from being	3
of the contempt of	3
in respect of that	3
there would be no	3
the losse of all	3
the fury of the	3
wise man should be	3
what shall we think	3
take care of the	3
absolutely necessary to the	3
of the truth of	3
in the ordering of	3
of humane actions a	3
the fyndinge out of	3
for the common good	3
with the feare of	3
if there should be	3
of the best quality	3
the grace of god	3
possible for a man	3
i think it not	3
by the twelve tables	3
by the light of	3
and in that case	3
a young man may	3
we are now come	3
that a man cannot	3
another effect of pride	3
in respect of those	3
and that he is	3
to be exposed to	3
and worthy of a	3
by the favour of	3
the saving of his	3
to be met with	3
every one his due	3
but now that we	3
it is impossible to	3
with so much violence	3
for if there be	3
by all means possible	3
and condition of the	3
is a sign that	3
the feare of god	3
in the throne of	3
them according to the	3
upon their good behaviour	3
to discerne a good	3
directed to his sonne	3
we may consider the	3
should do well to	3
the tenth and last	3
the heat of the	3
fear of the gods	3
in so doing he	3
of all these things	3
addict himself to the	3
and englished by iohn	3
much as may be	3
to be the better	3
what do you mean	3
those things that seem	3
i would have you	3
the direction of nature	3
we may not be	3
when the mind is	3
the virtue of the	3
you are resolved to	3
which is the honester	3
of what we have	3
is not at all	3
the coming of our	3
in the practice of	3
have not so much	3
now i would gladly	3
the course of life	3
part of life is	3
is the most excellent	3
should have a care	3
one would think the	3
that it is one	3
there is none but	3
this is the cause	3
the greatest of the	3
all these things are	3
one of his own	3
when i consider how	3
and that we have	3
of children to their	3
as to make him	3
marrande and englished by	3
that he is not	3
more agreeable to nature	3
it not to be	3
and that it was	3
as to the first	3
now and then to	3
the study of virtue	3
to the best advantage	3
of man cannot be	3
this is it which	3
the qualities of the	3
the monarchy of the	3
because there is no	3
of learning remaining of	3
they ought to do	3
of the rhapsodies of	3
in some sort to	3
in the darknesse of	3
for those that have	3
and this was called	3
of either of them	3
and to make them	3
a hard matter to	3
by sir george mackenzie	3
a man must not	3
a man may happen	3
either by nature or	3
yet it was not	3
the best way to	3
leonard marrande and englished	3
wee shall finde that	3
which nothing can be	3
one of the same	3
the lustre of his	3
up and down in	3
where but in the	3
it may be esteemed	3
the more to be	3
wise man ought not	3
weapons into our hands	3
which ought to be	3
the bosome of the	3
with all sorts of	3
since it is the	3
to bee able to	3
can be said to	3
come now to the	3
are obliged by the	3
the credit of the	3
is not sufficient to	3
the fruits of the	3
i will give you	3
after he had made	3
to the disadvantage of	3
if he is in	3
and consent of the	3
by the holy ghost	3
giues the lye to	3
if we reflect upon	3
as would know how	3
in the bosome of	3
enforce our selues to	3
a man gives me	3
the health of his	3
we are to be	3
and therefore if you	3
if a man were	3
with him in his	3
to the reading of	3
those who are younger	3
the eies of the	3
which the greeks call	3
the person of a	3
iustice is to be	3
and for the same	3
for a prince to	3
when we come to	3
will not make a	3
excellent treatise of morrall	3
to be proud of	3
may be done without	3
it is lawful to	3
is not necessary to	3
as it is written	3
if a man must	3
by a person of	3
the true reason of	3
of all the rest	3
our saviour jesus christ	3
collected partly out of	3
for in the one	3
wife for his son	3
in the world to	3
the sect of the	3
of that which he	3
the son of god	3
that you do not	3
that it is more	3
would not be so	3
be thought to have	3
the head of a	3
that could not be	3
such as are not	3
the name of art	3
so much as in	3
to the benefit of	3
to go on with	3
life of a wise	3
i do not say	3
among vs here in	3
we may call to	3
home with a priuate	3
the best of his	3
and the want of	3
me leave to say	3
that it must be	3
because the priest is	3
the sight of man	3
by monsieur leonard marrande	3
but by way of	3
that however he seemed	3
not be in the	3
french by monsieur leonard	3
according to the quality	3
by which means they	3
it seemes that the	3
to the laws of	3
in such a manner	3
the nature of his	3
properties of a couetous	3
within the compasse of	3
indifferently cure all sorts	3
husband toward his wife	3
if it had been	3
four last by way	3
miscellanies upon moral subjects	3
such things as are	3
true and perfect felicytie	3
be the part of	3
as it is for	3
so long as they	3
to submit to the	3
the vigour of the	3
it is not necessary	3
as for those who	3
moralized in three bookes	3
to be transported with	3
it any other way	3
it is not much	3
englished by iohn reynolds	3
respect what the common	3
as we formerly intimated	3
it seems to be	3
that god almighty hath	3
the patronage of the	3
may reflect upon the	3
to be the onely	3
it to be a	3
for in my opinion	3
and a virtuous life	3
the happiness of another	3
the imperfections of the	3
to have been a	3
of men in society	3
which in truth is	3
man of the world	3
of the most famous	3
change of peoples dispositions	3
if wee will beleeue	3
that he had a	3
ought to do it	3
he was put to	3
with the rest of	3
to be a man	3
it would have been	3
diseases of the body	3
choicest pieces of learning	3
or the dictamen of	3
conduceth to the fyndinge	3
author endeavours to prove	3
that the power of	3
neerer our owne time	3
it is in our	3
the things which are	3
for not only the	3
to be governed by	3
he ought to have	3
stormes and tempests of	3
it is impossible that	3
is nothing but an	3
i beleeue that the	3
but because they are	3
there is none so	3
the interest of every	3
and the rest of	3
we are capable of	3
and a world of	3
i may so say	3
apt to be too	3
which according to the	3
the glory of his	3
one of his disciples	3
infancy of the world	3
every one will be	3
so far as to	3
too much upon the	3
more contrary to nature	3
under the notion of	3
of the valour of	3
to the end we	3
to the law of	3
being farre distant from	3
which is nothing else	3
i write of the	3
to those that are	3
is the property of	3
no where but in	3
i would gladly know	3
do an ill thing	3
not onely in the	3
but it was not	3
impossible for him to	3
sense and feeling of	3
that there can be	3
out of the rhapsodies	3
worke very necessary for	3
wherein felicity doth consist	3
is able to give	3
it would be no	3
to the manners and	3
for no other reason	3
what more shall i	3
that he hath not	3
it is the property	3
of man to be	3
against the violence of	3
the most choicest pieces	3
learning remaining of that	3
whereby a man is	3
they come to be	3
is an argument of	3
but according to the	3
because it seemes that	3
the meanest of his	3
that in a word	3
duty of a wife	3
tye of an oath	3
in french by monsieur	3
necessary for all such	3
according to the custome	3
if it be in	3
those who have the	3
coming of our lord	3
actions in these latter	3
the truth of what	3
the eye of our	3
that no man should	3
we have nothing to	3
can be nothing but	3
by the consent of	3
thus much of the	3
to make men more	3
the help of this	3
for the service of	3
is a good man	3
none but to the	3
the number of the	3
and the same time	3
all of a piece	3
you are somewhat out	3
the head of the	3
that they could not	3
it was a great	3
but for those that	3
strange change of peoples	3
if he could not	3
there is no god	3
and to take care	3
it is most evident	3
so much upon the	3
with that which is	3
man may happen to	3
for the love of	3
and greatnesse of the	3
in regard of those	3
in a conformity to	3
he would not be	3
with a great deal	3
at this rate a	3
we may observe that	3
have a power granted	3
so far as they	3
if we had nothing	3
by the direction of	3
the very spirit of	3
indeed if a man	3
so to behave our	3
a great deal in	3
are somewhat out in	3
if i may so	3
sent into the world	3
to the eyes of	3
as for the other	3
if they are not	3
to which he is	3
flourished above five hundred	3
pieces of learning remaining	3
for there is nothing	3
be never so much	3
there is no vice	3
the merit of the	3
for the saving of	3
what it is to	3
it is there where	3
make use of it	3
when a man has	3
is the interest of	3
indolency of the body	3
a generous use of	3
well as i can	3
the other of these	3
actions a most learned	3
into the world with	3
the son of a	3
in the enjoyment of	3
to which i answere	3
to the notion of	3
things which enuiron vs	3
which is to be	3
the strange change of	3
to the prejudice of	3
can no more be	3
giue all the world	3
to those that have	3
our thoughts to the	3
things of this nature	3
a man to do	3
as much as they	3
shall we say of	3
there should be no	3
in a maner all	3
the force of his	3
the presence of the	3
being one of the	3
it seems to have	3
is not so much	3
that it was the	3
or at least to	3
the account of the	3
is a hard matter	3
shall we think of	3
the operations of the	3
by the rules of	3
there are many other	3
the name of science	3
therefore if you please	3
that is able to	3
dictamen of right reason	3
shall now proceed to	3
of those that are	3
any thing which is	3
will and pleasure in	3
is in my opinion	3
is not possible to	3
be exposed to the	3
as one of the	3
that the name of	3
we must not think	3
of our owne proper	3
king richard the second	3
why any man should	3
you seem to forget	3
those many and great	3
tranquillity of the mind	3
that it is very	3
do as it were	3
should not have been	3
or unworthy of a	3
iust iudgement of god	3
the last act of	3
is said to have	3
as soone as they	3
in the one case	3
was not to be	3
of a large extent	3
the weakenesse of our	3
for those that are	3
is a sign we	3
by reason of this	3
pleasure is to be	3
a moral essay concerning	3
what is the reason	3
end of the world	3
so much as the	3
what is it that	3
and he that has	3
his utmost endeavours to	3
that which they haue	3
the one halfe of	3
carried away by the	3
such as are engaged	3
but the other will	3
by one of his	3
so mean as vice	3
and in a maner	3
that they might not	3
to appear in defence	3
of the most choicest	3
in a state of	3
sense and feeling thereof	3
be found to be	3
the duke of guise	3
the subject of it	3
is a state of	3
measure the ends of	3
the children of israel	3
remaining of that nation	3
of all things that	3
which is no other	3
should be obliged to	3
in our power to	3
the way to prevent	3
the generality of mankind	3
friend before his brother	3
it was done by	3
they are full of	3
this is to be	3
as in the body	3
with a regard to	3
so that there is	3
the wisedome of man	3
of a man of	3
that a man is	3
what we formerly said	3
the world at will	3
it is for us	3
a sign of a	3
any thing to be	3
that they would not	3
and that it were	3
of the true religion	3
others of the same	3
of the same quality	3
against the rules of	3
good and a wise	3
to be pleased with	3
tranquillity of the minde	3
with the love of	3
a million of times	3
the end that it	3
of our lord and	3
which he would not	3
man can never be	3
that there must be	3
the opinion of pythagoras	3
as this comes to	3
the one from the	3
stands in need of	3
there is a difference	3
that when a man	3
some part of the	3
to an happy life	3
and though a man	3
dispositions and actions in	3
such as have been	3
felicity of a commonwealth	3
whereas in the other	3
an enemy to the	3
to be willing to	3
jugement des actions humaines	3
be profitable to any	3
written in french by	3
of his owne greek	3
the case of the	3
that a man must	3
true and apostolicall doctrine	3
if a wise man	3
but there are some	3
the corners of the	3
operations of the mind	3
he is obliged to	3
somewhat out in your	3
the true and apostolicall	3
what is to be	3
for the honour of	3
in the ciuill law	3
the disorders of his	3
that he was the	3
without any respect to	3
as well as that	3
out of his own	3
in the contempt of	3
of a vertuous man	3
be better then nature	3
the head of his	3
by a natural instinct	3
as much as may	3
partly out of his	3
as to think that	3
not onely in regard	3
and in this manner	3
to cut off the	3
of the knowledge of	3
booke of the golden	3
by reason of those	3
a worke very necessary	3
if he does not	3
that as soon as	3
cure all sorts of	3
and thus much of	3
he can no more	3
of the low countries	3
upon the strange change	3
the service of the	3
are rather to be	3
and esteem in the	3
to the reason of	3
felicity consists in vertue	3
now that we have	3
to take notice of	3
then if he had	3
a person of honour	3
as what may be	3
treatise of morrall philosophie	3
take away any thing	3
i am confident that	3
depart from her husband	3
of peoples dispositions and	3
we shall not be	3
if it were a	3
it not for the	3
himself to be a	3
and especially in the	3
marie againe during the	3
the valour of the	3
that those who are	3
wise man is not	3
to be accounted a	3
that the pleasures of	3
of true and perfect	3
which it may be	3
it will happen that	3
the rest of their	3
so far forth as	3
that when he is	3
appear in defence of	3
art be better then	3
first we will begin	3
permit our selues to	3
for my part i	3
as for the purpose	3
i think you have	3
to the place of	3
to be made of	3
to a kinde of	3
of the honourable order	3
we are not so	3
the same thing with	3
that saying of the	3
the alteration of a	3
to those who are	3
to be profitable to	3
and yet there is	3
the case is otherwise	3
hath but one soule	3
if we are not	3
at home with a	3
the consideration of the	3
discover the weakness of	3
that so they might	3
the time of his	3
all other liuing creatures	3
the duties of their	3
and if he has	3
of the order of	3
nothing can be profitable	3
in all cases to	3
very infancy of the	3
in the world are	3
is no better than	3
judgement of almighty god	3
of the same kind	3
by the iust iudgement	3
and looks more like	3
there are not many	3
for there are many	3
the tye of an	3
the true being of	3
that course of life	3
of the people of	3
not to be willing	3
it is better for	3
nor so much as	3
composed of so many	3
the chief sorts of	3
it is that we	3
that we are to	3
is a sign of	3
to be the part	3
they should not be	3
he ought not to	3
that every man should	3
is more contrary to	3
it is in its	3
could not have been	3
the soule of man	3
the author endeavours to	3
that which is good	3
perhaps it may be	3
by the same reason	3
common law of england	3
when you have said	3
hath no reason to	3
because it was done	3
and one are two	3
are the better for	3
to be in his	3
that which nature hath	3
the soule of the	3
of his onely son	3
the middest of the	3
he has not the	3
the losse of his	3
that according to the	3
necessary for us to	3
as not to be	3
and that we may	3
this part of the	3
that it is still	3
is the only way	3
it would be a	3
the ministers of god	3
her selfe with our	3
the innes of court	3
the order of saint	3
there are some things	3
it looks as if	3
they were not so	3
both the one and	3
name of science is	3
but then we must	3
no more than the	3
our flesh and blood	3
of the civil law	3
and not to be	3
they are constrained to	3
not to be supposed	3
in defence of his	3
i had rather have	3
there should be a	3
the eyes of their	3
when we have gained	3
the most part the	3
a man into a	3
not worthy to be	3
in his own particular	3
all sorts of persons	3
man is willing to	3
as we do not	3
wise and good men	3
his father in law	3
the service of their	3
be exempted from the	3
the bounds of their	3
name of art is	3
to do in the	3
it must not be	3
and then to be	3
be a certain state	3
that fire is hot	3
greatest part of our	3
they are to be	3
that he doe not	3
in the pursuit of	3
it must be so	3
to be known to	3
because they are not	3
on the sabaoth day	3
being in a manner	3
man hath but one	3
the same manner as	3
not at all to	3
is the foundation of	3
must not think to	3
by which it is	3
but that it is	3
of a happy life	3
the honour of the	3
is more noble then	3
to the custome of	3
to take off from	3
peoples dispositions and actions	3
out of his owne	3
any thing in the	3
the noblest kind of	3
most choicest pieces of	3
it be in his	3
vs here in earth	3
may be esteemed a	3
to the fury of	3
seem to forget that	3
of those many and	3
partly out of the	3
of men and things	3
because he is not	3
are apt to fancy	3
they are not onely	3
to be in a	3
greater part of the	3
are not bound to	3
he ought to keep	3
not to be over	3
the hearts of the	3
that i would not	3
to the life of	3
in a civill society	3
a wife for his	3
the use of flesh	3
end of the second	3
man will be sure	3
of the kingdom of	3
that the wise man	3
not to fear any	3
it appertaines to none	3
both of body and	3
is the number of	3
and to shew how	3
above five hundred years	3
of the losse of	3
the extent of the	3
the day of iudgement	3
the highest degree of	3
it is no more	3
have an aversion for	3
and yet we see	3
upon the consideration of	3
this is a point	3
but in the case	3
it could not be	3
the feare of death	3
whole course of his	3
in the other he	3
i appeal to the	3
a man of the	3
the nature of things	3
there will be no	3
the contemplation of his	3
the words of the	3
supposing him to be	3
may be exemplified in	3
disposition of the parts	3
of one of the	3
the image of the	3
there must be something	3
for which cause the	3
and in the mean	3
againe during the other	3
if there be a	3
in the same case	3
he is an vsurer	3
as it is that	3
this is the most	3
in that they are	3
to the government of	3
considerations of sir percy	3
to our selves and	3
we are able to	3
it were in a	3
to be sold at	3
was the cause of	3
from the fury of	3
the advantages of learning	3
he that would be	3
that a man may	3
what then shall be	3
know how to gouerne	3
to be the most	3
doest thou not know	3
the author of that	3
to punish such as	3
and partly out of	3
as long as we	3
with the consideration of	3
are in this world	3
people are apt to	3
marke and seale of	3
with the honour of	3
the laws of nature	3
so that of necessity	3
the satisfaction of a	3
for that it is	3
to be a good	3
is the reason that	3
conduce to an happy	3
which we ought to	3
to giue all the	3
in a more familiar	3
will it not be	3
to the utmost of	3
a kind of an	3
are likely to have	3
therefore i hope you	3
that is not honest	3
by the sweat of	3
will be able to	3
there is such a	3
more dangerous then the	3
in the business of	3
the work of the	3
all the rules of	3
so that it was	3
into the possession of	3
is in the power	3
with a certain kinde	3
dare be bold to	3
is the principle of	3
was a man of	3
they must not be	3
the goodness of god	3
do any thing that	3
his owne greek text	3
by reason of that	3
that he was not	3
the day of judgement	3
towards the obtaining of	3
who flourished above five	3
esteem in the world	3
that which is proper	3
sold at his shop	3
caused them to be	3
the reason of it	3
to the wonder of	3
humane actions a most	3
and for that respect	3
and as long as	3
was wont to say	3
the violence of their	3
for every man to	3
able to judge of	3
and looks like a	3
man ought to be	3
custom of other people	3
to a nobler height	3
is in our power	3
and actions in these	3
the end that they	3
the middest of our	3
the right of the	3
cause of sedition is	3
as on the other	3
to such a perfection	3
to the rules of	3
i dare be bold	3
the members of the	3
no reason to be	3
may as well expect	3
be sold at his	3
the middest of his	3
for those things which	3
to the dignity of	3
there would be a	3
ayde and assistance of	3
because he does not	3
to do good to	3
the force and power	3
of the duty of	3
that the consideration of	3
monarchy of the world	3
of latin into english	3
it seemes to me	3
ought to be under	3
that we may conclude	3
untill at last they	3
to do any thing	3
the indolency of the	3
it in some measure	3
i think you are	3
soul of the world	3
wherein the author endeavours	3
so of the contrary	3
for my own part	3
from all other tyes	3
turned out of latin	3
to every one his	3
the performance of the	3
am glad to hear	3
the name of emperour	3
is it possible to	3
for the same reason	3
king henry the eight	3
the first part of	3
of his own glory	3
of the goods of	3
in the house of	3
he that has the	3
the chiefest part of	3
than they were before	3
and such as are	3
the extent of his	3
for the advantage of	3
as bad as the	3
with a kind of	3
student in the ciuill	3
be a servant to	3
are now come to	3
monsieur leonard marrande and	3
we will come to	3
which fights agaynst vanytie	3
the language of the	3
the other parties life	3
and to make his	3
shall be no more	3
with a desire of	3
the other is a	3
if they can but	3
a man a servant	3
the soul of a	3
in that which is	3
nothing so much as	3
to the preiudice of	3
what we are to	3
a collection out of	3
to be the more	3