Selected quad for the lemma: death_n
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A08247
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The dignitie of man both in the perfections of his soule and bodie. Shewing as well the faculties in the disposition of the one: as the senses and organs, in the composition of the other. By A.N.
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Nixon, Anthony.
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1612
(1612)
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STC 18584; ESTC S120838
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55,653
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170
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by Counsell and Reason Q. VVhat is Clemencie A. That whereby the minds of men rashly carried away with the hatred of any one and with desire to doe him hurt are kept backe by gentlenes Q. What is Modesty A. That whereby honest shame and bashfulnesse purchaseth good and deserued Renowne Q. VVhat is Order A. A disposition of all things in their conuenient place Q. What be the effects of Temperance 1. A. It is the piller of Fortitude 2. The Helmet against luxuriousnes 3. The Guide of the eyes 4. It preserueth good-will 5. It represseth ill thoughts 6. It tameth desires 7. It hindereth dishonest actions 8. It mollifies mens hearts And giueth reason for a rule Q. What is Intemperance A. It is a desire to enioy vnlawfull pleasures or it is an ouer-flowing of Voluptuousnes against Reason and the health of the soule seeking no other contentation then in that which bringeth delight and pleasure to the Senses Q. What be the effects of Intemperance A. It inflameth prouoketh and troubleth the tranquility of the soule It hath for her companions Disorder Impudency Vnseemelines Luxuriousnes Slouth Negligence and Dissolutenes Q. What is the difference betweene Intemperance and Incontinence A. The Incontinent man sinnes ouercome with perturbations not knowing that to bee euill which hee committeth The other sinnes vppon Election and settled purpose The incontinent man repents him presently of his sinne The other hauing got a habit of vice through custome neuer repenteth Q. What is Stupidity A. To haue no feeling of pleasure nor to be moued with any desires a thing hardly or neuer seene amongst men It doth not belong to Temperance to be depriued of pleasures or desires but to maister them Of Sohriety and Frugality Q. What is Sobriety A. It is a moderation in diet Q. VVhat Frugality A. Thrift or good husbandry moderating expenses Q. Is not lesse content in superfluity then in Sobriety A. Yes Superfluity hath no feeling of hunger thirst or any pleasures of the body for that it preuenteth them through Intemperance but Sobriety forbearing the fruition of pleasures a long time hath a farre more perfect taste of them Satiety makes pleasant things become vnpleasant Q. What moderation is to be vsed in drinking of wine 1. A. The first draft for thirst 2. The second for nourishment 3. The third of pleasure 4. The fourth of madnes Of Superfluitie Q. What is Superfluity A. To desire any thing more then necessary for the life of Man Q. What is the end of it A. Pleasure or the fruition of worldly honour Vitellius the Emperour had serued in at one supper two thousand seuerall kindes of Fishes and seauen thousand feathered Fowles Philoxenus wished hee had a necke like a Crane Agesilaus King of Lacedaemon wore but one kinde of garment winter and Summer Of Ambition Q. What is Ambition A. An vnreasonable desire to enioy honors estates and great places There were in Rome within an hundreth yeares 73. Emperours whereof but 3. died in their beds And it is of two sorts Ambition in Princes mbit ion in priuate men Her fruites are Auarice Enuie Sedition Selfe-praise Disdaine Crueltie Lacke of faith Hugo Victorinus an ancient latine Christian Diuine Lib. 2. de Anima hath written that Pride hath her Coach drawne with fower horses the foremost of which is Ambition It may well be defined to bee a most vehement stronge disordered and vnreasonable desire of glory an unsatiable and an vnbridled greedines to rule Q. Who is Ambitious A. A Modest man as Aristotle saith desireth honour as he ought and as becommeth him but hee that desireth otherwise than hee ought and by vnlawfull meanes is ambitious and carryed away with a perturbation of Intemperance Q. What falls and ouerthrowes haue beene brought by Ambition A. Consider and looke into either auncient or later Chronicles and histories and see where there euer was any great plagues any subuersion and ouerthrowes of either florishing Monarchies common-wealths or Citties but they were wrought by ambitious men refusing dutifull submission to higher power and desirous to commaund and to be preferred before others Who but ambitious men are wont to kindle and stirre vp the fire of domestical diuisions ciuill warres and dissensions making no reckoning of their damnable enterprises so they might but make a way to effect their owne deuised platformes what but ambition procured the ruine of Graecia flourishing in Armes and Sciences what but ambition wrought the decay and confusion of the common-wealths of the Lacedaemonians and Athenians the one being maisters of the Sea and the other of the land what but ambition stir'd vp Caesar and Pompey Marius and Silla Octauius Antonius and Lepidus by force of Armes to put their country to sword and fire and so vnnaturally to impaire the large and great scope of the Romaine Empire what but ambition hath drawne some men to such desperate mindes so farre to abandon both God and all goodnes as to giue themselues ouer to Necromancie and to contract and enter into couenants with the deuill that they might come to foueraigne power and authority what but ambition caused Henry the fift the Emperour by force to depriue his father from the Empire and to keepe him in prison till hee died what but ambition moued Maufroy the Prince of Tarentum to strangle his owne father Frederick the Emperour and to poyson Conradus his owne brother what but ambition forced Antonius Sonne to the Emperour Seuerus to stabbe his brother Geta with a dagger what caused Solyman king of the Turkes to strangle his owne Sonne Sultan Mustapha what moueth many to put innocents to death that stand in States expectant of kingdomes that themselues may take surer footing as they thinke to growe vp and continue in royall places what I say is and hath beene the cause of these and many other such sathanicall and impious actions but ambition This vile Monster pestiferous humor of Ambition Of Uoluptuousnes and Lechery Q. VVhat is Voluptuousnes A. That delight wich tickleth our Senses quickely slideth away and for the most part leaueth behind it occasions of Repentance Q. What be the fruits of it 1. A. It bringeth griefes 2. It mortifieth the Spirits 3. It weakeneth the body 4. It breedeth diseases Q. What is Lechery A. A furious passion or a burning fire that consumeth man Q. What are the effects of it A. It shortneth the life decayeth vnderstanding darkeneth the memory taketh away the heart spoileth beauty defileth the body causeth an ill colour weakeneth the ioynts ingendreth Sciaticaes gowtes colicke-passions griefe of stomacke gidines of the head dimnes of sight the leprosy and the poxe Q. What is Adultery A. When the sacred knot of mariage is violated Q. VVhat be the effects of Adultery 1. A. It breedeth violence wrong murther poisoning c. 2. It breaketh the peace of a house 3. It causeth the losse of ones soule Q. What examples of punishment for whoredome and Adultery 1. A. Among the Locrians to haue their
eyes pull'd out 2. Amongst the Romans death ipso facto A father might kill his daughter or a sonne his mother 3. Amongst the Egyptians to cut off the womans nose and the mans priuy parts Of Honour Dishonour and Pride Q. What be the signes of an honorable minde A. Not to aspire to Honour Riches or Dignitie but to Vertue Q. How must we ascend to true Honour A. The Romans built two Temples the one to Honour the other to Vertue but in such sort as no man could enter into the Temple of Honour before he had passed through the Temple of Vertue Whereby it appears that Vertue is the way to Honour Q. VVherein doe worldlings place Honour 1. A. In doing some thing to be liked of great men 2. In making good penny-worthes of their curtesies 3. In racking the conscience to execute their commandements 4. In growing great in the opinion of the multitude * But it is better for a man to abide vnknowne in his simplicity then with the hurt and detriment of his soule to intrude him selfe among the mighty prudent man rather feareth the iudgement and opinion of a few wise men then of an ignorant multitude Q. How hath Pride beene plagued A. Herod for his Pride was eaten to death with lice Dioclesian died mad Q. How many kinds be there of Shame and Dishonour A. Two The one good The other bad Q. VVhat is goood shame A. To be ashamed of euill Q. VVhat dishonour or bad shame A. To be ashamed to displease the multitude or mighty against right and equity Q. What be the effects of good shame 1. A. It is the mother of good Counsell 2. The gardian of duty 3. The mistris of Innocency 4. The sister to Continency and 5. The companion to Chastity 6. It procureth Loue. 7. It lesseneth a fault 8. It mollifieth the heart of a Iudge Q. VVhat are the rules of good shame 1. A. If at a feast thou bee inuited to drinke more then reason or thirst requireth be not ashamed to refuse it 2. If a babler or ignorant fellow seeke to stay thee by discoursing of vaine and tedious matters be not ashamed to shake him off 3. If thy friend or any man in cunning or purpose offend be not ashamed to reproue him 4. If any man make a request vnto thee for that which thou canst not performe bee not ashamed to denie him 5. If any man aske thee a question wherein thou art ignorant shame not to confesse thy ignorance that thou maist be instructed 6. If any man with-hold thy due shame not to challendge it Q. What be the effects of Dishonour or bad shame A. Cowardlinesse Impudency Liberty to sinne base flatterie Oppression Neglect of ones benefit Neglect of safetie Betraying of ones life Hate of the world and prostitution of the Senses Of Fortitude Feare Cowardlines and Rashnes Q. What is Fortitude A. It is the cause that neither for feare nor danger wee turne aside from the way of Iustice and Vertue or thus It is the excellencie greatnes and dignitie of the heart which after aduised counsell maketh a man vnder-take vertuous matters without apprehension of perill and constantly to endure all manner of trauailes and distresses to the end which it almeth at Q. VVhat bee the properties of a valiant Man 1. A. To be free from all feare of death 2. To bee constant in aduersitie 3. To be void of dread in dangers 4. Rather to die honestly then saue his life dishonorably Q. How many partes are there of Fortitude A. Fower viz. Magnificence Confidence Patience Perseuerance Q. Wherein consisteth Magnificence A. In doing great and excellent things Q. Wherein Confidence A. In conceiuing good hope of the euent of things Q. Wherein Patience A. In voluntary and continuall suffering for the loue of vertue and honestie Q. VVherein Perseuerance A. In a firme and stedfast abiding in his purposes and resolutions vndertaken with good consideration following reason Q. What be the extremes of Fortitude A. Cowardlines and Rashnes for Fortitude is a vertue that fighteth for equitie and Iustice Therefore neither they that suffer for vniust matters nor they that fight for their priuate commodities are to bee accounted valiant Q. How many markes are there to know a coward 1. A. To fight for feare of Reprehension 2. By Constraint 3. Prouok't by other Mens speeches 4. Of choller or 5. Through ignorance of danger Q. VVhat is the difference betweene Hardinesse and Fortitude 1. A. The one commeth by Art Anger or Pollicie 2 The other is bred in the soule by nature and good education Q. VVhat is the end of Fortitude A. To referre our life and death to the only exercise of dutie and honestie A Temperate man not indued with Fortitude may easily fall into Cowardice and basenes of minde and a valiant man without the direction of Wisdome and Temperance is soone carried away with temeritie and boldnes Q. How many kindes are there of Feare A. Two the one good the other bad Q. What is good feare A. To stand more in awe of blame reproch and dishonour then of death or any greefe Q. How many sorts are there of bad feare 1. A. Two The one is called Cowardlines making the Soule idle dead and voyd of euery good effect which testifieth a vile contemptible and abiect nature 2. The other is that which worketh in the wicked a horror of paine and punishment whereby they are bridled and restrayned from their villanies and this argues a wicked and corrupt disposition Q. What be the effects of bad feare A. Madnes and Despaire Q. What the ground of bad feare A. A false opinion of euill Q. What bee the fruits of Cowardlines A. Crueltie Treason Breach of promise Impatience Idlenes Sloth Couetousnes Enuie Backbiting iniustice c. Q. What is Rashnes A. For a vaine and friuolous matter to cast ones selfe into vndoubted daunger and to vndertake all things vnaduisedly A Philosopher compar'd an Army to mans body the Scoutes to hands the horse-men to the foete the battailc of foot-men to the stomacke and brest and the Captaine to the head Of Magnanimitie Generositie and Hope Q. What is the difference betweene Magnanimitie and Fortitude A. Fortitude is a mediocrity in fearing and enterprizing Magnanimity consisteth in the bringing to passe of great and excellent matters Q. VVhat is Magnanimitie A. Generosity or Noblenesse of heart and it consisteth in three things 1. First in desperate matters when a man is past all hope of life to finde aconuenient remedy or wise consolation not suffering himselfe to be vexed therewithall 2. Secondly in duty towards an anemy not suffering or allowing any treason vnder what pretence or aduantage soeuer 3. Thirdly it contemneth as things vnworthy the care of his soule the goods of the body and of Fortune which others admire and labour to obtaine Q. VVhat be the effects of Magnanimitie 1. A. Not to feare Death but with constancie and cheerefulnesse of Spirit to