Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	book_n	life_n	write_v	4,779	5	6.1891	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72146	Of the advancement and proficience of learning; or, The partitions of sciences· Nine books. Written in Latin by the most eminent, illustrious, and famous Lord Francis Bacon Baron of Verulam, Vicount St. Alban, Councellor of Estate, and Lord Chancellor of England. Interpreted by Gilbert Watts.; De augmentis scientiarum. English	Bacon, Francis, 1561-1626.; Watts, Gilbert, d. 1657.	1640 (1640)	STC 1167.7; ESTC S124505	372,640	654

diligence of Divines being practis'd in Duties Morall virtues Cases of Conscience and circumscriptions of sinne have farre out-gone the Philosophers Notwithstanding to returne to the Philosophers if before they had address'd themselves to the popular and reciv'd notions of Virtue Vice Paine Pleasure and the rest they had stayd a litle longer and had searched the Rootes of Good and Evill and the strings of those Rootes they had given in my judgement a great light unto all which might fall into enquirie afterwards especially if they had consulted as well with the Nature of things as with the Axioms of Moralitie they had made their Doctrines lesse prolixe and more profounde which being by them eyther altogither omitted or very confusedly handled wee will briefely reexamine and endeavour to open and cleare the springs of Morall habits before we come unto the doctrine of the Culture or Manurance of the Minde which we set downe as DEFICIENT II. There is imbred and imprinted in every thing an appetite to a duple Nature of Good the One as everything is a Totall or Substantive in it selfe the other as it is a part or membre of some greater Totall and this latter is more excellent and potent than the other because it tendeth to the conservation of a more ample forme The first may be called Jndividuall or selfe-Good the latter the Good of Communion Jron in a particular Sympathie moves to the Loadstone but yet if it exceed a certaine Quantitie it forsakes those affections and like a good Citizen a true Patriot moves to the Earth which is the Region and Country of its connaturalls To proceed a litle further Dense and Massie Bodies move to the earth to the great Congregation of close-compacted Bodies yet rather than to suffer a divulsion in the continuance of nature and that there should be as they call it a Vacuum these Bodies will move upwards forsaking their dutie to the Earth that they may performe the generall duty they owe unto the World So it is ever seen that the Conservation of the more generall and publique forme commands and governs the lesser and more particular Appetites and Inclinations But this Prerogative of the Good of Communion is especially engraven upon Man if he degenerate not according to that memorable speech of Pompeius Magnus who being in Commission for purveyance for a Famine at Rome and being disswaded with great vehemence and instance by his friends that hee would not hazard himselfe to Sea in an extremitie of weather he answered only this Necesse est ut eam non ut vivam So as the love of life which in every Individuall Creature is so predominant an affection could not out-ballance his love and loyaltie to the state But why doe we dwell upon this Point There was never extant in any age of the world either Philosophy or Sect or Religion or Law or Discipline which hath so highly exalted the Good of Communion and depress'd Good private and particular as the Holy Christian Faith whereby it cleerely appeares that it was one and the same God that gave the Christian Law to Men who gave those Lawes of Nature to Creatures of inferior order Wherefore we read that many of the elect Saints of God have rather wished themselves anathematiz'd and raz'd out of the Book of Life than that their brethren should not attain salvation Rom. IX provoked through an extasie of Charitie and an infinite feeling of the Good of Communion This being set down and strongly planted doth judge and determine many of the profoundest Controversies in Morall Philosophie For first it decideth the Question touching the preferment of the Contemplative or Active life and that against the opinion of Aristotle for all the reasons which he brings for the Contemplative respect a private Good and the pleasure and dignitie of an Individuall onely in which respects no question a Contemplatixe life hath the preheminence For the Contemplative life is not much unlike to that comparison to which Pythagoras made for the gracing and magnifying of Philosophie and Contemplation who being askt by Hiero what he was answered That if Hiero were ever at the Olympian Games Iamb in vita he knew the manner that some came to trie their fortunes for the prizes and some came as Merchants to utter their commodities and some came to make good cheere to be merry and to meet with their friends and some came to look on and that hee was one of them that came to look on But men must know that in this Theatre of Mans life it is reserved onley for God and Angels to be Lookers on Neither surely could it have bin that any doubt touching this point should ever have bin rais'd in the Church notwithstanding that saying was frequent in many mens Mouths Psal CXVI Pretiosa in oculis Domini mors sanctorum ejus by which place they use to exalt their Civile Death and the Lawes of a Monastique and Regulare course of life but upon this defence that the Monasticall life is not simply Contemplative but is altogether conversant in Ecclesiastique Duties such as are incessant Prayer Sacrifices of Vowes performed to God the writing also in such great leasure Theologicall Books for the propagation of the knowledge of the Divine Law Exod. XXIII as Moses did when he abode so many daies in the retir'd secresie of the Mount And so we see Enoch the seventh from Adam who seemes to be the first founder of a Contemplative life Gen. V. for he is said to have walked with God yet endowed the Church with a Book of Prophecie which is also cited by St Iude. In Epist But as for a meere Contemplative life and terminated in it selfe which casteth no Beames of heat or light upon humane society assuredly Divinity knowes it not It decides also the Question controverted with such heat between the Schooles of Zeno and Socrates on the one side who placed Felicitie in Virtue simple or attended which hath a great share in the Duties of life and on the other side other Sects and Professions as the Schooles of the Cirenaiques and Epicureans who placed it in pleasure and made Virtue as it is used in some Comoedies where the Mistresse and the Maid change habits to be but as a hand-maid without which Pleasure cannot be well waited and attended upon as also that other as it were reformed Schoole of Epicurus Laert. in vita which asserted Felicity to be nothing else than a Tranquilitie and Serenitie of Minde free and void of all Perturbations as if they would have deposed Jupiter from his Throne and restored Saturne with the Golden Age when there was no Summer nor Winter nor Spring nor Autumne but all after one Aire and Season Lastly the exploded Schoole of Pyrrho and Herillus which placed Felicity in the utter extinction and extirpation of all the scruples and disputes of the mind making no fixt and constant nature of Good and Evill but estiming

bodies dissected for the Humors in Anatomies are commonly past by as if they were superfluous Purgaments and Excrements whereas it is a point very usefull and necessary to note of what nature and of how various kinds there be of different humors not relieing herein too much upon the received divisions which sometimes may be found in the body of Man and in what Cavities and Receptacles every humor useth for most part to lodge and nestle and with what advantage or prejudice and the like In like manner the foot-steps and Jmpressions of Diseases and the lesions and devastations of the inward parts by them are to be observed with diligence in diverse Anatomies as imposthumes ulcerations solutions of continuity putrefactions corrosions consumptions luxations dislocations obstructions repletions tumors together with all preternaturall excrescencies found in mans body as stones carnosities wens wormes and the like I say all these and such other should be with great diligence inquired and digested by that COMPARATITE ANATOMY whereof we speak and the experiments of many Physitians collected and collated together But this variety of Accidents is by Anatomists either handled perfunctorily or else past over in silence § Touching that other Defect in Anatomie namely that it hath not been used to be practised upon living Bodies to what end should we speak of it for this is an odious and an inhumane experiment De Re Medica and by Celsus justly condemned yet notwithstanding that observation of the Ancients is true That many Pores Passages and Pertusions which are more subtile than the rest appeare not in Anatomicall dissections because they are shut and latent in Dead Bodies whereas they are open and manifest in LIVE Wherefore to consult both for use and humanity this Anatomia vivorum is not altogether to be relinquisht or referred as Celsus did to the casuall inspections of surgions seeing this may well be performed being diverted upon the Dissection of Beasts alive which notwithstanding the dissimilitude of their parts with mans may sufficiently satisfie this enquiry being done with judgement ✿ DE CVRATIONE MORBORVM HABITORVM PRO INSANABILIBVS § Likewise in their Jnquiry of Diseases they finde many diseases which they decerne and judge to be incurable some from the first accesse of the disease others after such a certain period so that the Proscriptions of L. Scylla and the Triumvirs was nothing to the Proscriptions of Physitians by which by their most unjust Edicts they deliver over so many men to death whereof numbers doe escape with lesse difficulty than they did in the Roman Proscriptions Therefore I will not doubt to set downe among DEFICIENTS a work of the cures of Diseases held incurable that so some excellent and Generous Professors in that faculty may be awakt and stirred up to set this work so farre as the latent operations of Nature by mans industry may be disclosed seeing this very sentence of Pronouncing Diseases to be incurable enacts a law as it were for sloath and negligence and redeemes ignorance from Discredit and Infamy § Nay farther to insist a little upon this Point ✿ DE EuTHANASIA EXTERIORE I estime it the office of a Physitian not only to restore health but to mitigate dolors and torments of Diseases and not only when such mitigation of paine as of a dangerous symptome may make and conduce to recovery but even when all hope of recovery being gone it may serve to make a faire and easie passage out of life For it is no small felicity Sueton. in Aug. which Augustus Caesar was wont to wish to himselfe that same EUTHANASIA which was also noted in the Death of Antonius Pius who seemed not so much to dye as to be cast into a sweet and deep sleep And it is written of Epicurus that he procured this same easy departure unto himselfe for after his disease was judged desperate he drowned his stomacke and sences with a large draught and ingurgitation of wine whereupon the Epigram was made hinc Stygias ebrius hausit aquas Laert. in Epicuro He took away by these draughts of wine the bitter tast of the Stygian water But in our times Physitians make a kind of scruple and nicity of it to stay with a patient after the disease is past hope of cure whereas in my judgement if they would not be wanting to their profession and to humanity it selfe they ought both to enquire the skill and to give the attendance for the facilitating and asswaging of the paines and Agonies of Death at their departure And this part the inquiry de EUTHANASIA EXTERIORI which we so call to distinguish it from that Euthanasia or sweet-calme Dyeing procured by a due preparation of the soule we referre to the number of DEFICIENTS ✿ DE MEDICINIs AVTHENTICIS § So in the Cures of Diseases I finde generally this Deficience that the Physitians of the time though they doe not impertinently pursue the generall intentions and scope of Cures yet for particular Receipts which by a kind of propriety respect the cures of specificall diseases either they doe not well know them or they doe not religiously observe them For the Physitians have frustrated and taken away the fruit of Traditions and approved experience by their Magistralities in adding and taking out and changing ingredients of Receipts at their pleasure and almost after the manner of Apothecaries putting in Quid pro Quo commanding so presumptuously over Medicine as the Medicine can no longer command the disease For except Treacle and Mithridatum and of late Dioscordium and the confection of Alkermes and a few more Medicines they commonly tye themselves to no receipts severely and strictly For the confections of sale which are in the shoppes they are in readinesse rather for generall purposes than accommodate and proper for particular cures for they doe not exactly referre to any disease in speciall but generally to the opening of obstructions comforting concoction altering Distemperatures And this is the cause why Empyriques and Old woemen are more happy many times in their Cures than Learned Physitians because they are faithfull and scrupulous in keeping themselves to the confection and composition of approved Medicines I remember that a Physitian with us here in England famous for practice in religion halfe Iew and almost an Arabian for his course of study wont to say your Europaean Physitians are indeed Learned men but they know not the Particular Cures of Diseases And the same person used to jest but unreverently saying That our Physitians were like Bishops they had the Keyes of binding and loosing and nothing else But to speake the truth in earnest in our opinion it would be a matter of good consequence if some Physitians of Note for Learning and Practice would compile a worke of Probations and experimented Medicines for the cure of Particular Diseases For that any man induced by some specious reason should be of opinion that it is the part of

Aphorisme of Hippocrates They who are sick of a dangerous disease Aphor. l. 2. and feele no paine are distempered in their understanding Such men need medicine not only to asswage the disease but to awake the sense And if it be said that the Cure of mens minds belongs to sacred Divinity it is most truly said but yet why may not Morall Philosophy be accepted into the traine of Theology as a wise servant and a faithfull hand-maid ready at all commands to doe her service For as it is in the Psalme That the eyes of the Hand-maid Psal 123. look perpetually towards the Mistresse and yet no doubt many things are left to the discretion and care of the Hand-maid so ought Morall Philosophy to give all due observance to Divinity and to be obsequious to hir Precepts yet so as it may yeeld of it selfe within its own limits many sound and profitable directions This Part therefore when I seriously consider the excellency thereof I can not but find exceeding strange that it is not yet reduced into a Body of Knowledge Wherefore seeing we have reported it as DEFICIENT we will after our manner give some Adumbrations thereof I. First therefore in this as in all things which are Practicall we ought to cast up our account what is in our power ✿ GEORGICA ANIMI five de culturâ Morum and what not for the one may be dealt with by way of Alteration the other by way of Application only The Husband-man cannot command either the nature of the Earth or the seasons of the weather no more can the Physitian the natural temper or constitution of the Patient or the variety of Accidents Now in the Culture of the mind of man and the cure of the Diseases thereof three things fall into consideration The diverse Characters of Dispositions the Affections and the Remedies As in curing the Body three things are propounded the Complexion or Constitution of the Patient the Disease and the Cure and of these three the last only is in our power the two former are not Yet even in those things which are not in our power no lesse diligent inquiry is to be made thereof then in those which are subject to our power for a distinct and exact knowledge of them is to be laid as a ground-work to the knowledge of the Remedies that they may be more aptly and successefully applied for neither can a garment be well fitted to the Body unlesse you first take the measure of the Body § Wherefore the first article of this knowledge of the Culture of the Mind shall be conversant about the diverse Characters of mens natures or dispositions Neither doe we here speak of those common Proclivities to virtues and vices or Perturbations and passions but of those which are more intrinsique and radicall Surely for this part of knowledge I doe much wonder that it should be for most part so neglected or slightly past over by writers Moral and Political considering it casts such resplendent beams upon both those kinds of knowledges In the Traditions of Astrology the natures dispositions of men are not without some colour of truth distinguisht from the Praedominancies of Planets as that some are by nature made and proportioned for contemplation others for matters Civile others for Warre others for Advancement others for Pleasure others for Arts others for changeable course of life So among the Poets Heroicall Satyricall Tragedians Comedians you shall finde every where the Images of wits althoe commonly with excesse and beyound the bounds of Truth Nay this same Argument of the divers Characters of Nature is one of those subjects wherein the common discourses of men which very seldome yet sometimes falls out are more wise then Books But the best provision and collection for such a treatise ought to be fetcht from the observations of the wisest sort of Historians not only from Elogies and Panegyriques which commonly follow the death of a Person but much more from the entire body of a History so often as such a personage doth as it were enter upon the stage For this inter-woven Image seems to be a more lively description than the censure of an Elogy such as is that in T. Livius of Africanus and of Cato the Elder in Tacitus of Tiberius Claudius and Nero in Herodian of Septimius Severus in Philip de Commines of Lewis the XI K. of France in Fra. Guicciardine of Ferdinand King of Spaine Maximilian the Emperour Leo and Clemens Bishops of Rome For those writers fixing their eyes continually on the Images of these Persons whom they made choice of to decipher and purtrait seldome mention their Acts and Atchievements but withall insert something touching their nature and dispositions so likewise many Relations touching the Conclaves of Popes which we have met withall represent good Characters and lively impressions of the naturall dispositions of Cardinalls as the letters of Ambassadors set forth the nature and manners of Counsilors to Princes Wherefore let there be a full and perfect collection made of this argument whereof we have spoken which certainly is fertile and copious Neither would we that those Characters in the Ethiques as it is with Historians Poets and in common speech should be accepted as perfit politique Images but rather as the first draughts and rude lineaments of those Images which compounded and commixt constitute any resemblances whatsoever how many and of what sort they may be and how they are connext and subordinate one with another that there may be made as it were an artificiall and accurate dissection of natures and dispositions and a discovery of the secret inclinations of Individual tempers and that from a knowledge thereof precepts of cure may be more pertinently prescribed § And not only the Characters of dispositions impressed by nature should be received into this Tractate but those also which are imposed upon the mind from Sex Age Region Health Beauty and the like as also those from externe fortune as of Princes Nobles obscure Persons Rich Poore Private persons Prosperous Miserable and the like For we see Plautus makes it a wonder to see an old man Beneficent Benignitas quidem huius oppidò ut adolescentuli est Mil. Glo. and S. Paule commanding that the severity of discipline should be used to the Cretans rebuke them sharply accuseth the nature of that Nation from a Poet Cretenses semper mendaces Ad Tit. c. 1 ex Epimen malae bestiae ventres pigri Salust notes this in the nature of Kings that it is usuall with them to desire contradictories In Iugurth Plerunque Regiae voluntates ut vehementes sunt sic mobiles saepeque ipsae sibi adversae Tacitus observes that Honours and advancements oftner change mens natures to the worse Hist lib. 1. than to the better Solus Vespasianus mutatus in melius Pindarus makes an observation that great and Sodoms fortune for most part loosens and dissinues mens minds sunt Pindar