Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	age_n	young_a	youth_n	599	4	8.5536	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17081	A discourse of ciuill life containing the ethike part of morall philosophie. Fit for the instructing of a gentleman in the course of a vertuous life. By Lod: Br.	Bryskett, Lodowick.; Giraldi, Giambattista Cinzio, 1504-1573. Ecatommiti. VIII.5.	1606 (1606)	STC 3958; ESTC S116574	181,677	286

spoken of though it be not sufficient to haue a childe either well brought vp or well instructed For a new care must be taken and new diligence be vsed to cherish the growth of the good seeds bestowed manured in the mind of the child which made Aristotle say that education onely was not enough to make a man vertuous For though the child be so well bred as hath bin prescribed yet vnlesse some care be had to bridle it so vnpleasing a thing it is for youth to liue within the compasse of modestie and temperance it is easily turned to that part to which pleasure and delight doth draw it Neuertheles that first culture bestowed vpon childhood doth so much auaile as the yong man that is disposed to hearken to good admonitions shall haue the lesse to do to liue vertuously and to tame that sensitiue part which he hath onely to striue withall and to make obedient to the rule of reason Captaine Carleil then said I pray you before you go any further let me aske this one question why vntil now your author hauing spoken of this moral science hath all this while made no mention of the speculatiue sciences wherein me thinketh a yong man hath special need to be instructed for they also I suppose are necessary to happinesse of life That doubt the author answereth thus said I Vertues are generally deuided into Speculatiue and Practike or we may say into Intellectiue and Actiue The speculatiue habites are fiue in number viz Vnderstanding called by the Latines Intellectus Science Wisedome Art and Prudence And because hitherto he hath spoken onely how men in ciuill life may attaine to be good or decline from being euill and that the speculatiue sciences declare but how wise how learned or how prudent they be and not how good or vertuous they be and that these two first ages are not of capacitie sufficient to embrace them therefore he reserueth the treating thereof vntill a fitter time which the course of our speech will leade vs vnto Yea but Aristotle saith quoth the Lord Primate that yong men may be Arithmeticians and Mathematicians and finally therin wise but yet he affirmeth that they can not be prudent That place of Aristotle said I is to be vnderstood not of this first degree of youth whereof the author hath spoken hitherto but of the perfection and ripenesse that in time it may attaine as after shall be declared when time doth serue That time said Captaine Carleil we will attend But because we see both vertues and sciences are to be learned and that I haue heard question and doubt made of the manner of learning them I pray let vs heare whether your author say ought thereof and specially whether our learning be but a rememorating of things which we knew formerly or else a learning a new This is indeed said I no light question which mine author handleth also euen in this place and there are on either side great and learned authors as Plato and Aristotle first whereof the one was accounted the God of Philosophers and the other the master of all learned men and ech hath his followers who with forcible arguments seeke to defend and maintaine the part of their master and captaine But before we enter into that matter you must vnderstand that Plato and Aristotle haue held a seuerall way each of them in their teaching For Plato from things eternall descended to mortall things and thence returned as it were by the same way from the earth to heauen againe rather affirming then proouing what he taught But Aristotle from earthly things as most manifest to our senses raised himselfe climing to heauenly things vsing the meane of that knowledge which the senses giue frō which his opiniō was that al humane knowledge doth come And where sensible reasons failed him there failed his proofes also Which thing as it hapned to him in diuine matters so did it likewise in the knowledge of the soule intellectiue as some of his interpreters say which being created by God to his owne likenesse be hath written so obscurely thereof that his resolute opinion in that matter cannot be picked out of his writings but that reasons may be gathered out of them in fauour of the one part and of the other as though the treatie of a matter so important and necessary to our knowledge were as schoole-men say a matter contingent about which arguments probable may be gathered on both sides yet had he before him his diuine master who as far as mans wit could stretch without grace had taught him cleerly that which was true that mans soule is by nature immortall and partaker of diuinitie howsoeuer some of the Peripatetikes seeme out of Aristotle to affirme that Plato was contrary to himself as making the soule somewhiles immortall and otherwhiles not which in truth is not in Plato to be found if he be rightly vnderstood But to the purpose The opinion of Aristotle was that our soule did not only not record any thing but that it shold be so wholy voyd of knowledge or science as it might be resembled to a pure white paper and therefore affirmed he that our knowledge was altogether newly gotten and that our soule had to that end need of sense and that sense failing her all science or knowledge should faile withall Because the senses are as ministers to the mind to receiue the images or formes particular of things which being apprehended by the common sense called sensus communis bring foorth afterwards the vniuersals Which common sense is a power or facultie of the sensitiue soule that distinguisheth betweene those things that the outward senses offer vnto it and is therefore called common because it receiueth commonly the formes or images with the exteriour senses present vnto it and hath power to distinguish the one from the other But as those senses know not the nature of things so is the same vnknowne also vnto the common sense to whom they offer things sensible Wherefore this commonsense being as we haue said a facultie of the sensitiue soule offereth them to the facultie imaginatiue which hath the same proportiō to the vertue intellectiue as things sensible haue to the sense aforesaid For it moueth the vnderstanding after it hath receiued the formes or images of things frō the outward senses layeth them vp materiall in the memory where they be kept This done Aristotle and his followers say that then the part of the soule capable of reason beginneth to vse her powers and they are as they affirme two the one intellectus possibilis and the other intellectus agens these latin words I must vse at this time because they be easie enough to be vnderstood and in English would seeme more harsh whereof the first is as the matter to the second and the second as forme to the first Into that possible facultie of the vnderstanding do the kinds or species of things passe which the fantasie hath

A DISCOVRSE OF CIVILL LIFE Containing the Ethike part of Morall Philosophie Fit for the instructing of a Gentleman in the course of a vertuous life By LOD BR Virtute summa Caetera Fortunâ ANCHORA SPEI LONDON Printed for EDVVARD BLOVNT 1606. TO THE RIGHT HONORABLE HIS SINGVLAR GOOD LORD ROBERT Earle of Salisbury Vicount Cranborne Lord Cecill Baron of Essenden Principall Secretarie to his Maiestie Knight of the most noble order of the Garter c. THis booke treating of the Morall vertues being now to come vnder the censure of the world doth summon me of it self to craue protection from your Lordships honorable fauour as the personage who knowing best their worth may best protect him from the iniury of any that should attempt to carpe the same And my priuate obligations for your manifold fauours among which the great benefite of my libertie and redeeming from a miserable captiuitie euer fresh in my remembrance doth make me hope not onely of your Honors willingnesse to patronize both my selfe and my labour but also that you wil be pleased therein to accept of the humble and deuoted affection wherwith most reuerently I present it vnto your Lordshippe Vouchsafe therefore my most honored good Lord to yeeld me the comfort of so gracious an addition to your former fauors and benefits and to giue to all the yong Gentlemen of England encouragement to embrace willingly that good which they may receiue by reading a booke of so good a subiect the title whereof bearing in front your noble name shall giue them cause to think it worthy to be passed with the approbation of your graue iudgement VVhich being the most desired frute of my endeuour I will acknowledge as none of the least of your great graces and euer rest Your Lordships most bounden and humbly deuoted LOD BRYSKETT TO THE GENTLE and discreet Reader RIght well saith the Wise man that there is nothing new vnder the Sunne and further that there is no end of writing books For howsoeuer in a generalitie the subiect of any knowledge be declared yet the particulars that may be gathered out of the same be so many as new matter may be produced out of the same to write thereof againe so great is the capacitie of mans vnderstanding able to attaine further knowledge then any reading can affoord him And therefore Horace also affirmeth that it is hard to treate of any subiect that hath not bene formerly handled by some other Yet do we see dayly men seeke partly by new additions and partly with ornaments of stile to out-go those that haue gone before them which haply some atchieue but many moe rest farre behind This hath bred the infinitenesse of bookes which hath introduced the distinction of good from bad vsed in best Common-weales to prohibite such as corrupt manners and to giue approbation to the good For that the simpler sort by the former drinke their bane in steed of medicine and in lieu of truth the proper obiect of mans vnderstanding they introduce falshood decked in truths ornaments to delude the vnheedful Reader Whereas on the other side the benefite which we receiue by the reading of good books being exceeding great they deserue commendation that offer their endeuours to the benefiting of others with books of better matter Which hath made me resolue to present vnto thy view this discourse of Morall Philosophie tending to the wel ordering and composing of thy mind that through the knowledge and exercise of the vertues therein expressed thou mayst frame thy selfe the better to attaine to that further perfection which the profession of a Christian requireth and that euerlasting felicitie which assisted with Gods grace neuer refused to them that humbly and sincerely call for the same thou mayst assuredly purchase As my meaning herein is thy good chiefly so let thy fauourable censure thankfully acknowledge my labor and goodwil which may moue me to impart after vnto thee another treating of the Politike part of Morall Philosophie which I haue likewise prepared to follow this if I shall find the fauourable acceptation hereof such as may encourage me thereunto The booke written first for my priuate exercise and meant to be imparted to that honorable personage qui nobis haec otia fecit hath long layne by me as not meaning he being gone to communicate the same to others But partly through the perswasion of friends and partly by a regard not to burie that which might profit many I haue bin drawne to consent to the publishing thereof Gather out of it what good thou canst and whatsoeuer thou mayst find therein vnperfect or defectiue impute charitably to my insufficiencie and weaknesse and let not small faults blemish my trauell and desire to benefite thee But say to thy selfe with that worthy bright light of our age Sir Philip Sidney Let vs loue men for the good is in them and not hate them for their euill Farewell A DISCOVRSE CONTAINING THE ETHICKE PART OF MORALL PHILOSOPHIE FIT TO INstruct a Gentleman in the course of a vertuous life Written to the right Honorable ARTHVR late Lord Grey of Wilton By LOD BRYSKETT WHen it pleased you my good Lord vpon the decease of maister Iohn Chaloner her Maiesties Secretarie of this State which you then gouerned as Lord Deputie of this Realme to make choice of me to supply that place and to recommend me by your honorable letters to that effect I receiued a very sufficient testimonie of your good opinion and fauourable inclination towards me And albeit your intention and desire in that behalfe tooke not effect whether through my vnworthinesse or by the labour and practise of others yet because your testimonie was to me instar multorum Iudicum and because that repulse serued you as an occasion to do me after a greater fauor I haue euermore sithens caried a continual desire to shew my selfe thankfull to your Lordship For when at my humble sute you vouchsafed to graunt me libertie without offence to resigne the office which I had then held seuen yeares as Clerke of this Councell and to withdraw my selfe from that thanklesse toyle to the quietnes of my intermitted studies I must needes confesse I held my selfe more bound vnto you therefore then for all other the benefits which you had bestowed vpon me and all the declarations of honorable affection whereof you had giuen me many testimonies before And therefore being now freed by your Lordships meane from that trouble and disquiet of mind and enioying from your speciall fauour the sweetnesse and contentment of my Muses I haue thought it the fittest meanes I could deuise to shew my thankfulnes to offer to you the first fruites that they haue yeelded me as due vnto you from whom onely I acknowledge so great a good That they will be acceptable vnto you I make no doubt were it but in regard of the true and sincere affection of the giuer who in admiring and reuerencing your vertues giueth place to no