Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	woe_n	work_v	worth_a	19	3	8.1285	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02299	Archontorologion, or The diall of princes containing the golden and famous booke of Marcus Aurelius, sometime Emperour of Rome. Declaring what excellcncy [sic] consisteth in a prince that is a good Christian: and what euils attend on him that is a cruell tirant. Written by the Reuerend Father in God, Don Antonio of Gueuara, Lord Bishop of Guadix; preacher and chronicler to the late mighty Emperour Charles the fift. First translated out of French by Thomas North, sonne to Sir Edward North, Lord North of Kirthling: and lately reperused, and corrected from many grosse imperfections. With addition of a fourth booke, stiled by the name of The fauoured courtier.; Relox de príncipes. English	Guevara, Antonio de, Bp., d. 1545?; Munday, Anthony, 1553-1633.; North, Thomas, Sir, 1535-1601?; Guevara, Antonio de, Bp., d. 1545? Aviso de privados. English.	1619 (1619)	STC 12430; ESTC S120712	985,362	801

men are to die Too much merriment in life breedeth woe in death A custome of the Grecians and Romains Wise men do outwardly dissemble inward griefes The custōe of many widowes There are two things that grieue men at their death The same order that Time keepeth man ought to follow This transitory life not worth the desiring Man neuer happy till death The trauell of death is harder then all the trauell of life The cause why men feare death He giues best counsel to the sorrowfull that is himselfe likewise tormented The occasion why Aurelius tooke his death heauily Children brought vp in liberty wantonnes easily fals into vices It is perillous to be adorned with naturall giftes to want requisite vertues What parents should glory of in their children Many yong vicious princes in Rome The cruell inscription in Coligulaes brooch The cruelty of Nero to his Mother They seldome mend that are vicious in youth The difference betweene the poore and the rich in death Vicious children by an ancient law disinherited Fiue things that oppressed Marcus Aurelius heart The counsell of the Emperour to his sonne Comodus What words cannot doe treason will The sinnes of a populous Cittie not to be numbred As vice intangleth the vicious so vertue cleaneth to the vertuous Disobedience of children is their vndoing Ripe counsell proceedeth from the aged The pastime that Princes should seeke Princes are to accompanie Ancient men All young men are not light nor all olde men sage Princes that rule many must take counsell of many Weighty affayres are to be dispatched by counsell Whose coūsell is to be refused The marks of an vndiscreet prince or ruler It is more perillous to iniure the dead then the liuing The duty of a thankefull child Ministers are to bee honoured of all men A good admonition for children how to vse their stepmothers Women are of a tender condition Princes that doe iustice doe get enemies in the execution thereof The Emperour here concludeth his speech and endeth his life Death altereth all things Deferring of the punishment is not the pardoning of the fault The wisedome of God in disposing his gifts A Table of good counsell The painefull iourney the Philosophers booke to vi●●t good ●en The properties of a true friende What Loue is A remarkeable saying of Zenocrates Great eate is to bee had in choosing a friend The saying of Seneca touching frindship Good workes doe maruellously cheare the heart The times past better then the times present A question demaunded by the Emperour Augustus of Virgil and his answere Sinne is not so pleasaot in the committing as it is likesome in the remembrāce Good counsell for all men especially for Courtiets Christians are in all things to be prefered before all others What the Author or wryter of books should ayme at A wise man reserueth some time for his profite and recreation Le●rned men greatly honored in times past The letter of K. Phili to Aristol at the birth of his sonne Alexander The benefite that accreweth by companying with wise men They are oft times most known that least seeke acquaintāce No misery comparable to that of the Courtier Why this name Court was adhibited to the Pallace of Princes It is more difficult to bee a Courtier then a religious person Many a Courtier spends his time all The life of a● Courtier an open penance The Courtier is abridged of his liberty An honest hart is more greeued to shew his misery then to suffer it The Courtyer subiect to much trouble What epences the Courtier is at The misery that Courtiers are subiect vnto How Courtyers ought to order their expences The trouble courtyers haue with Friends The griefe of th● courtyer that cānot pleasure his friend The mishaps of the Court are more then the fauors The Courtier wanteth many things hee would haue Few purchase fauor in the court A speech of Lucullus and may well bee applyed to euery Courtier Courtiers are rather grieued then relieued with the princely pompes of the Court. The particular troubles of thē which follow the Court. The Ambition of the Courtyers Many rather glory to be right Courtiers tken good Christians The Courtyer of least calling proues most troublesom All Courtiers subiectto the authority of the Harbingers How a courtyer may make the Harbinget his friend How the Harbinger is to appoint his lodgings The Courtier must entrear his host well where hee lyeth ●ow the Courtier may make his host beholden to him It is necessary for Courtiers to keepe quiet seruants The Courtier is to commaund his seruants courteously to aske of his Host all needfull things Too many women about the Court. The care the Courtier ought to haue of his Apparell How the Courtier is to demeane himselfe at his departure from his lodging The troble of him that is in fauour in the court is great Want of audacity hinders good fortunes The reason why fortune rayseth some and throweth down others The course he must take that would bee in his Princes fauour The saying of Dionisius to Plato other Philosophers that came to visite him Backbyting is a kinde of treason especial●y against princes The law of A drian the Emperour againest sedicious persons Good seruice demāds recompence though the tongue bee silent Things to be eschewed of him that would speake with the King In what sort the Courtier is to demand recompeuce of the prince The Courtier shoulde not be obstinate How princes are to be spoken to if they be in an error How the Courtier must demean himselfe when his Prince sporteth before him Where wise men are best known What disposition should be in a Princes Iester He that will come to fauour in the Court must be acquainted with all the Courtiers in the Court. A Prince hath alwais some fauourite The inconueniences that follow the needles reasoning of that the King allowes Betweene words spokē the intēt with which they were spoken is great difference It is best for the Courtier to bee 〈◊〉 friendshippe with all if can possible There is no man but giues more credit to one then another Wherein true visitation of our betters or friends consisteth The indiscretion of some that are visited The discretion the Courtyer is to vse in his curtesie One gyft in necessitie is better then a thousand words Two things which a mā should not trust any with A custome wherein the Courtier may lauish hia reputation When a wise man may put himselfe in perill How hee that is biddē to a feast may purchase thāk● of the bidder To what ende wee should desire riches Many not 〈◊〉 to serue God as their own bellies How he is welcome that is a common runner to other mens Tables How he is to demeane himself that will visite noble means Table Many loue to haue their cheere and attendance commended Wine tempered with water bringth 2. commodities No man ought to complaine of want at anothers table What talke should bee vsed at the

and trauells considered wherein wee liue and the safetie wherein wee dye I say that it is more needefull to haue vertue and strength to liue then courage to dye The Authour hereof is Plutarch in his Apothegmes Wee cannot say but that Cato the Censor spake as a wise man since daylie we see shamefast and vertuous persons suffer hunger cold thyrst trauell pouerty inconuenience sorrows enmities and mishaps of the which things wee were better to see the ende in one day then to suffer them euery houre For it is lesse euill to suffer an honest death then to endure a miserable life Oh how small consideration haue men to thinke that they ought to dye but once Since the truth is that the day when wee are born and come inthis worlde is the beginning of our death and the last day is when we do cease to liue If death bee no other but an ending of life then reason perswadeth vs to thinke that our infancie dyeth our childhood dyeth our manhoode dyeth and our Age shall dye wherof we may consequently cōclude that we dye euery yeare euery day euery houre and euery moment So that thinking to leade a sure life we taste a new death I know not why men feare so much to dye since that from the time of their birth they seeke none other thing but death For time neuer wanteth for any man to dye neyther I knew any man that euer fayled of this way Seneca in an Epistle declareth that as a Romaine Woman lamented the death of a Childe of hers a Phylosopher saide vnto her Woman why bewaylest thou thy childe She aunswered I weepe because hee hath liued xxv yeares and I would he should haue liued till fiftie For amongst vs mothers wee loue our Children so hartily that we neuer cease to behold them nor yet ende to bewaile them Then the Phylosopher said Tell me I pray thee woman Why doest thou not complame of the Gods because they created not thy Sonne manie yeares before he was borne as well as thou complavnest that they haue not let him liue fiftie yeares Thou weepest that hee is deade so soone and thou dost not lament that he is borne so late I tell thee true Woman that as thou doest not lament for the one no more thou oughrest to bee sorrie for the other For without the determination of the Gods we cannot shorten death and much lesse lengthen our life So Plinie saide in an Epistle that the chiefest law which the Gods haue giuen vnto humane nature was that none shold haue perpactual life For with dis-ordinate desire to liue long wee should reioyce to goe out of this paine Two Phylosophers disputing before the great Emperor Theodose the one saide that it was good to procure death and the other likewise sayde it was a necessary thing to hate life The good Theodose taking him by the hand sayd All wee mortalles are so extreame in hating and louing that vnder the colour to loue and hate life wee leade an euill life For we suffer so many trauells for to preserue it that sometimes it were much better to loose it And further hee sayde Diuers vaine men are come into so great follyes that for feare of Death they procure to hasten death And hauiwg consideration to this me seemeth that wee ought not greatly to loue life nor with desperation to seeke Death For the strong and valiant men ought not to hate Life so long as it lasteth nor to bee displeased with death when hee commeth All commended that which the Emperour Theodose spake as Paulus Dyacon saith in his life Let euery man speake what he will and let the Phylosophers counsell what they lift in my poore iudgment hee alone shall receyue death without paine who long before is prepared to receyue the same For sudden death is not onely bitter vnto him which tasteth it but also it seareth him that hateth it Lactantius saide that in such sorte man ought to liue as if from hence an houre after he should dye For those men which will haue Death before their eyes it is vnpossible that they should giue place to vaine thoughts In my opinion and also by the aduise of Apuleius It is as much follie to flie from that which we cannot auoyd as to desire that wee can not attaine And this is only spoken for those that would flye the voyage of death which is necessarie and desire to come againe which is vnpossible Those that trauell by long wayes if they want any thing they borrow it of their companie If they haue forgotten ought they returne to seeke it at their lodging or else they write vnto their friends a letter But I am sorrie that if wee once dye they will not let vs returne again we cannot speake and they will not agree we shall write but such as they shall finde vs so shall wee bee iudged And that which is most fearfull of all the execution and sentence is giuen in one day Let Noble Princes and great Lords beleeue mee in this Let them not leaue that vndone til after their death which they may doe during their life And let them not trust in that they commaund but in that whiles they liue they doe Let them not trust in the workes of an other but in theyr owne good deedes For in the end one sigh shall be more worth then all the friendes of the world I counsell pray and exhort all wise and vertuous men and also my selfe with them that in such a sort wee liue that at the houre of death wee may say we liue For wee cannot say that wee liue when we liue not well For all that time which without profite wee shall liue shall be counted vnto vs for nothing CHAP. XLIX ¶ Of the death of Marcus Aurelius the Emperour and how there are fewe Friendes which dare say the truth to sicke men THe good Emperor Marcus Aurelius now beeing aged not onely for the yeares he had but also for the great trauells hee had in the warres endured It chaunced that in the xviii yeare of his Empire and lxxij yeares from the day of his birth and of the foundation of Rome fiue hundreth xliii beeing in the warre of Pannonie which at this time is called Hungaria besieging a famous cittie called Vendeliona suddenly a disease of the palsey tooke him which was such that hee lost his life and Rome her Prince the best of life that euer was borne therein Among the Heathen princes some had more force then he others possessed more riches then hee others were as aduenturous as hee and some haue knowne as much as hee but none hath bin of so excellent and vertuous a life nor so modest as hee For his life being examined to the vttermost ther are many princely vertues to follow and fewe vices to reproue The occasion of his death was that that in going one Night about his Campe suddenly the disease of the palsey tooke him in

world then to be in health No greater pouertie then neuer to haue neede of any thing And there is no greater temptation then to be neuer tempted Nor there can be no greater sadnesse then to be alwayes merry Nor greater daunger then neuer to be in danger For many times it so happeneth that where a man thinketh to passe ouer a dangerous floud safe enough his horse falleth ouer head and eares and drowneth his Master or hee escapeth hardly Socrates being one day demaunded which was the most sure and certaine thing of this life Aunswered thus There is nothing more certain in this life then to account all things vncertaine hee hath nor among Riches any greater then to haue life and health But if the life bee doubtfull and vnquyet what suretie or certaintie may bee found in it Surely none King Agesilaus beeing requested of certaine of his Grecian captains to go see the Olympiade in mount Olympus where all the philosophers did assemble to dispute and where all the Rich men of the countrey came to buy and sell any thing he answered them If in mount Olympus they solde and exchanged sorrow for mirth sicknesse for health honour for infamy and life for death I would not onely goe to see it but I would also spend all that I am worth and that I haue But since the buyer is mortall and the thing also hee buyeth condemned to death I will buye nothing in this life since I can not carrie it with mee into my graue Yet is there another deceipt which the poore Courtyers fall into daylie and that is that in liuing many yeares they think and assuredly belieue in the ende to light of a time when they hope to haue ease and rest which is a mockery to thinke it and extreame madnesse to hope for it For if their years grow by ounce and ounce their sorrowes and troubles encrease by pounds Who can denie but that milke that is kept many dayes doth corrupt and becommeth sower and sharpe Yea the garments that are now very olde and haue beene long worne without that euer moth doth touch it doth in the ende also become rags and dust By this therefore I doe inferre that if it be a most certain thing for young men to dye quickly then much more should olde men be assured that they haue no long time to liue And there are many in the Courts of Princes also that finde themselues so laden with sinnes and wickednesse that they thinke assuredly that in changing their age time and fortune they shall not onely leaue their vices but shall be discharged also of manie grieues and troubles Which we see afterwardes happen contrary to them For there is no way so plaine in this world but there is some ascent or discent for vs to goe vp to the toppe or some Riuer for vs to passe ouer or some terrible mountaine to feare or some crooked ill-fauoured way to loose vs in or some Caue or hole to fall into Those also that thinke certainely that the Sunne cannot lose his light nor that the Moone can be eclipsed nor that the starres may be darkened and that the earth shall not cease to bring forth the seas to flow the water to runne the fire to burne and Winter to be cold let them also bee assured that man cannot bee excused to suffer and abide much For sure it is impossible hee should passe one day without some trouble or sinister hap of Fortune And the greatest trumpery and deceite that Courtiers for the most part are abused in is that the more they waxe in yeares the more they enter dayly into greater affayres and businesse with a vaine hope and assurance they haue to dispatch them and bring them to such end as they list or desire But afterwards when they come to looke into their matters it is the wil of God and their deserts to procure it that the poore old men find when they thinke to goe home to their houses that they see death approach neare them and they afterwardes are carried to be buried in their graues O how many are there in Court that become aged men by long seruing in Court with a vaine hope afterwards in their age to depart from the Court and to repose their aged yeares in their owne houses in quyet and tranquilitie which abuseth them very much So that they may bee called Christians in name and thoughtes but right worldlings and Courtyers in doings And therefore many times I reproued diuers olde Courtyers my Friendes for that they did not leaue the Court when they might haue left it with honour and commoditie tellling them it was more then time now they should depart from the Courte seeing that Age and grauitie had stollen vpon them Who could not tell how to aunswere me nor what to say more then they would within a shorte time goe home to their houses with deliberation and intent to take their ease at home for the better health of their persons which they had not till then and so to seclude them from all doings saue onely in the morning when hee riseth to goe to the Church and serue GOD and from thence to go vnto the Hospitalls to visite the sicke and diseased to seeke out the poore Orphanes and widowes amongst his Neighbours and to make peace between neighbour and neighbour and to relieue the poore And albeit they haue tolde me this tale many a time and ofte yet I neuer sawe any of them put it in execution with good will And I saw once an honorable and rich Courtyer who was so olde that for very Age hee had neuer a blacke haire on his head nor any Teeth in his mouth neyther any Children or Sonnes or Daughters to inherite his good who notwithstanding was of so foolish and phantasticall opinion brought to that kinde of madnesse by his sinnes that he sware vnto me that for the discharge of his Conscience onely hee would neuer leaue or giue vp his Office hee had in Courte to chaunge that seruile trade and course of life for to obtaine his quyet rest at home Thinking assuredly that enjoying rest at home in his owne house hee might easily be damned and abyding the paines and seruice of Court hee belieued vndoubtedly hee should be saued Surely wee may aptly say that this olde Courtyer was more then a Dotard and that hee had marred the call of his conscience since hee belieued that it was a charge of Conscience to depart the court The ambition to do much and the couetousnesse to haue much maketh the miserable Courtyers belieue that they haue yet Time ynough to liue and to repent themselues when they will So that in the Court thinking to liue two yeares onely in their Age good men they liue fiftie and three score yeares naughty and wicked persons Plutarch in his Apothegmes sayth that Eudonius that was Captain of the Greekes seeing Zenocrates reading one day in the vniuersitie of

described Cares that are incident to them that hoorde vp riches Deceyuers neuer go vnpunished either in this life or the other A good counsell to reframe frō couetousnes Couetousnes alwayes accursed A saying of Pisistratus the Tyrant The opiniō of the Philosopher Lido concerning a couetous man A custome among the Lumbards worthy to be noted and followed Couetousnes in great personages a greater blemish thē in the poore The safetie of Princes consists in the loue of his subiects A Question lemau ded of great Alaxander his answere An olde prouerbe A worthy ●aying of the Emperour Seuerus The prayse of King Ptolomeus A wise saying of King Ptolomeus A worthy saying of Titus the Emperour A worthy saying of great Alex to king Darius A worthy saying of Phocion the phylosopher Great difference betweene the anciēt warriours these of our times An ancient custome among the Romanes A Letter of the Emperour to Mercurius What profiteth it a man to couet much since his day ●s are so short Riches neuer letteth man be in quiet Socrates teacheth vs how to esteeme the goods of this world The conclusion of the Emperours letter shewing the nature of couetous men A superscriptio written ouer the gates of the King of Lacedemonia The vices of Rome and Alexandria layd open What it is that couetous men doe long for in this life The tyranny of Mydas described The answere of the Oracle concerning the life of King Mydas Conference betweene Mydas and the Philosopher Silenus The speech of the Philosopher Silenus A worthy thing to bee considered of among Christians A worthy saying of Eschynes the Philosopher Beasts more prouicent in their kinde then man The miserable estate of man in his infancy Nature of men and beasts compared both together The cares troubles that followe man in this life Man of all other creatures subiect to dangers Brute beasts an instrument to punish man Malitious men worse then brure beasts We ought not to regard where our dead corpes are enterred A Letter of the Emperour to a banished man When good orders were obserued in Rome The time when good orders were broken in Rome The reason that Domitius was banished A worthy speech of Seneca to his mother Albina How little wee ought to regard the flatteries of forune Alexaander the great after his so many conquests dyed by poyson How quickly sodaine death ouertaketh many men How carefull men ought to be to liue wel A worthy example of an Atheniā King A good custome among the ancient Romanes A rebuke of a friēd more acceptable then the slattring words of foes The pittifulnes of the Emperour Claudius The speech ●t King Alexander to king Darius Wherefore the worthie Anthoninus was renowm d. A worthy saying of the Emp worthy to be followed How accessarie it is for a wife to be in her owne house A custome vsed by widdowes in ancient times What a cōfort a good husband is to a woman The care that Worldlings haue Sorrowes that women haue in bringing vp their children A saying of Seneca Troubles and cares incident to Widdowes 〈…〉 An ancient Law amōg the Carthagenians The life vertues of Claudinus described How little this life is to bee respected How little we ought to esteeme of this life Mē in their kinde more cruell then beasts The prosecutiō of the Emperours letter to widowes The dutie that euery Christian ●●eth to God A custome vsed by the Romains in visiting widdowes A custome vsed among the Romane widowes An admonition of the Emperour to widowes to leaue off mourning 〈…〉 What punishment ought to be inflicted vpon a widow of light behauiour The opinion of sundry Philosophers of the description of the world 〈…〉 The deceitfulnes of the world layd open A worthy saying of K. Salomō Nothing in this worlde but vanitie The vaine hope of the worldly minded man The speech of the Emp Traian The answer of Plutarch How little we ought to esteeme the flatteries of the world The inconstancie of the world How the world deceiueth sinfull men The vaine opinion of the worldly minded mē How suddēly Death assaulteth vs comfor● 〈…〉 if the Emp Marc Aur. How a true friend is to be knowne The loue of Marcus Aurelius to his friend The considerations that euery man ought to haue A worthy saying of Plato No man in safety to long as hee liueth in this world The Emperour perswedeth mē to trust in the world What the world is compared vnto How malicious vnconstāt the world is Fortune Nature two contrary enemyes Doe what thou canst at last the world will deceyue thee Examples of the vncōstancy of the world Plutarch commendeth the Lacedemonians in obseruing their lawes A saying of Plutarch The laws of Plutarche Wherfore the Romans esteemed Fencers An ancient custome among the Romaines The reason wherefore the Romās allowed Iesters Allowance giuen by the Romans to Iuglers The difference betweene Roscio the Iester and Cicero A good and ancient Law amōg the Lacedemonians Punishment infflicted by Augustus vpon a Iester An other worthy sentence of the Emperour Augustus The vanity of men in maintaining Iesters such idle persons How necessarie it is to bee beneficiall to the poore How hatefull Iesters and loyterers ought to be in a Common-wealth A custome vsed by the Romanes worthy to be vsed of euery Nation The cause wherefore the Emperour wrote this letter The Emperour bewayleth the folly of the Romanes Such company as mē haunt the same shall they shew in their life To what sorts of people men ought to giue to eate The Emp cōmendeth the isle of Helespont How reuerently the Sages were esteemed in former time The noble minded respect antiquities What vnloked for mischiefes arise at such meetings The reason wherefore the Emperour banished fooles and loyterers The reward a poore Philosopher had for speaking truth Idlenes the mother of all vices The folly of fooles ought to be contemned of the wise The great riches of two Parasites The property of Iuglers A true patterne for good and vertuous children Death the best gift that can be giuen to mortall men How little we ought to esteeme of Death Comforts against the feare of death A Question of Plato demaunded of Socrates A question demanded of Cato his answer A worthie sentence of Seneca A sentence of Plinie A worthie speech of the Emp Theodose None ought to procrastinate or deny their amendment A great discouragemēt to lo●e so worthie a personage Extreame sorrows oppressed the good Emp M Aur. Men ought to prouide a cleare conscience to depart this life c. Good counsell against the feare of death Wise men prepare thēselues before death Death terrible to all men Repentance not to be omitted What care is had to inherit transitory goods The worthy secretary Panurius his speech The reason why men studie is to learne to liue well Stedfastnes of minde is commendable The words of a wise man workes strange effects How loath great