Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	work_n	world_n	wrath_n	29	3	7.0027	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05094	The French academie wherin is discoursed the institution of maners, and whatsoeuer els concerneth the good and happie life of all estates and callings, by preceptes of doctrine, and examples of the liues of ancient sages and famous men: by Peter de la Primaudaye Esquire, Lord of the said place, and of Barree, one of the ordinarie gentlemen of the Kings Chamber: dedicated to the most Christian King Henrie the third, and newly translated into English by T.B.; Academie françoise. Part 1. English	La Primaudaye, Pierre de, b. ca. 1545.; Bowes, Thomas, fl. 1586.	1586 (1586)	STC 15233; ESTC S108252	683,695	844

the wisedome and dispensation of God many notable conclusions proceeded from sundry of them as Augustine him selfe sheweth by a long discourse in his eight booke De Ciuitate Dei where among other he alleadgeth these out of Plato That God is a spirite and of a farre more excellent nature than the soule of man or any other spirite whatsoeuer that God is one and the same and alwaies like vnto himselfe that God is the light of our minds wherby we attaine to all our knowledge and vnderstanding that no man is therefore blessed and happy bicause he hath abundance of wealth honor strength beautie or of any externall thing nor yet for any gift of the mind but bicause he enioyeth God the soueraigne Good How diuinely doth Aristotle write of God and of his fatherly prouidence in his tractate De Mundo dedicated to Alexander I know that many with force of reason carying them thereunto haue vehemently suspected that this peece of worke came neuer out of his shop Which although it be granted for true yet the book it selfe doth euidently declare that the Author thereof was a meere heathen man and directed onely by his pure Naturals when he wrote it which being sufficient to shew how farre the darkenes of nature doth comprehend the light and knowledge of heauenly things is as much as I require This treatise being wholy occupied in these two principall points namely in the description of the vniuersall frame of the world and in the declaration of the nature of God the workemaister thereof I will briefly set before you the summe of the last part which the Philosopher painteth out vnto vs very notably in liuely and orient colours First he acknowledgeth that all things are of God that they consist and haue their being by his power that no nature whatsoeuer is able to continue if it be not maintained and preserued by him And in setting out the manner of working whereby this mightie power of God is forceable in the gouernment of all things he goeth beyond the common reach of naturall men affirming that although God be present euery where yet not by any bodily or locall presence as the common receiued opinion then was That all things whatsoeuer we perceiue by sight hearing or any other sense were full of Gods and as Seruetus blasphemously taught of late yeeres That God was an essentiall part of euery creature but that he gouerneth all things by his power and vertue whereby he effecteth whatsoeuer pleaseth him Againe as he subscribeth to the almightie power and prouidence of God in the being and rule of all things so he laboureth to make knowne the great wisedome of God by the contemplation of the excellent course of nature which is certaine without inconstancie beautifull without blemish diuers without disorder For what can be more certaine than the ordinarie course of the Sunne Moone Starres which haue continued in their appointed race from time to time and from one age vnto another What greater certaintie than that which to our comfort appeereth in the mutuall turnes and returnes of times and seasons of Sommer and Winter Spring and Autumne day night In regard of which constant continuance of the irreuocable order appointed by God in this whole frame the world is called by the Hebrewes gnolam and in the Epistle to that people it is expressed by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which many times signifieth perpetuitie Heb. 1. 2. 11. 3. Concerning the beautie and glorious shew thereof what thing more beautifull than the glittering face of the heauens decked and adorned with starres both great and small as it were with iewels and pretious stones of all sorts And for this self same cause it receiued that name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Grecians and of Mundus from the Latines Lastly if we looke either to the variable motions of the Spheres in the ethereall region or to the contrary qualities of the elements in the aerie and lower part of the world or to the varietie of foules fishes beasts plants graine stones mettals c. and consider withall what a sweete harmonie ariseth from all these as it were from a well tuned instrumēt that hath strings of all sorts or like to a liuely picture that hath all kinds of colours mingled in it or to a well ordered citie compounded of sundry occupations callings conditions of poore and rich yoong and old bond and free we may see if we haue but halfe an eie and feele if we be blind that in this rare peece of worke and frame of the world there is most excellent conueiance without confusion great varietie concurring in vnitie and diuersitie of all kinds without disorder All this and much more is attributed by the Author of that booke De Mundo be he Aristotle or some other heathen Philosopher to the onely working of the power of the inuisible God of whome saith he we must thus conceiue that for his power he is most mightie for his beautie most excellent for his life immortall and for his vertu● most absolute and therfore he cannot be seene of any mortal creature but is notwithstanding known by his works For all accidents in the aire in the earth and in the water may truly be called the works of God who containeth and preserueth this world of whome as Empedocles saith proceeded All things that were that are and shall be here Plants Men Beasts Birds and fish in waters cleere But this Philosopher not contenting himselfe with this consideration and view of God in his works entreth into a deeper meditation of his nature by setting downe a very good exposition and as it were a Commentarie vpon those names and titles which vsually were attributed in his time vnto God thereby to make his powerful gouernment ouer all the world more knowne vnto men Although saith he that God be but one yet we call him by many names as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicause we liue by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicause he is of an immutable nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicause nothing is done by chāce but according to his most certaine decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicause no man can possibly auoide him or flie from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicause he abideth for euer And as for that fable faith he of the three sisters of destinie I meane of Clotho that spinneth of Leachesis that draweth out to a ●ust length and of Atropos that cutteth off the threed of mans life it is to be vnderstood of God onely who as it was said in old time is the beginning midst and end of all things To conclude there is a iustice that is neuer separated from God which is the reuenger of al transgressions committed against the law of God wherin euery one must be well instructed that would be partaker of humane felicitie and happines Now iudge I pray you whether a Christian may

be ioined with knowledge What want of prudence is The pernitious effects of ignorance All ignorant men are euill The effects of ignorance both in rich poore Common effects of ignorance The spring of all errors The reasons which mooued the heathen to beleeue that there was a diuinitie Nicias feared an eclipse of the moone Caligula and Domitian Otho 1. Anaxagoras saying against the superstitious feare of celestiall signes Cleander a traitor to Commodus his Lord. The hase mind of Perses being ouercome of Emilius What malice and craft are Vertuous men seeke after honest not secret things Satan the father of malice and subtiltie The malice of Nero. Tiberius Math. 10. 16. We must not denie or hide our ignorance Math. 12. 35. Pro. 17. 27. 28. 1. Per. 3. 10. A double speech or reason How speech is framed Words are the shadow of works The foundation and scope of all speech Of Laconicall speech A pretie saying of Pittacus Of graue and eloquent speech Against prating pleaders The toong is the best and woorst thing that is Isocrates appointed two times of speaking Apelles speech to a Persian lord How great men ought to speake Apelles speech to a shoomaker Alexander gaue money to a poet to hold his peace Nothing ought to be written without great deliberation Notable and pithy letters of ancient men A good precept for speaking The praise of silence Hyperides Examples of mischiefes caused by the intemperancie of the toong Of concealing a secret Examples of the commendable freedome of speech The constancie of Gordius Prudence requisite in a friend No outward thing is to be preferred before friendship Nothing more rare or excellent than a friend The principall cause and end of all true friendship What friendship is The difference betwixt friendship and loue What things are requisite in friendship The common practise of flatterers What maner of man we must choose for our friend How we must prooue a friend How we must shake off a false friend How Alcibiades tried his friends The meanes to keepe a friend Friendship must be free Phalereus How many waies we owe dutie to our friend How we must beare with the imperfections of our friend Against the plurality of friends He that hath neuer a fo hath neuer a friend The best and most excellent friendship is betweene one couple Pisistratus letter 〈◊〉 his nephew Titus Flaminius Nothing better than to liue with a vertuous man Three things necessarie in friendship Man is mutable One of the greatest fruits reaped in friendship A notable custome of the Lacedemonians A friend compared to a musitiō Agesilaus How we must vse reprehension Time bringeth as many things to good order as reason doth We must correct in our selues those faults which we reprehend in others Sundry instructions how to admonish wisely Reprehension is the beginning of good life Solons good aduice for counsailors to princes Philosophers ought to be conuersant with princes Solons counsell giuen to Craesus Why Plato went into Sicilia to Dionysius Arrogancie dwelleth in the end with solitarines Notable counsell for princes Demetrius Traians letter to Plutarke How Philoxenus corrected Dionysius tragedie The free gird of a peasant giuen to an Archbishop The like giuen to Pope Sixtus the 4. by a Frier Prou. 27.5 Gal. 6. r. Mediocritie must be vsed in all actions The difference of good and bad consisteth in mediocritie Against curiositie in knowledge A notable saying of Socrates The death of Aristotle and Plinie through too much curiositie The burning of Aetna Two generall kinds of curiositie Against the curiositie of seeing strange nations One euident cause of the ruin of Fraunce Lycurgus for-bad traffick with strangers Fiue vices brought out of Asia by the Romanes Why Fabius would neuer go on the water Plato and Apollonius were great traueller● Of curiositie in seeking to know other mens imperfections The curious are more profitable to their enimies than to themselues Curiositie in princes affaires is perilous How we must cure curiositie Examples against curiositie Against lightnes of beleefe Faults whereinto curious men commonly fall Wittie answers made to curious questions Rom. 12. 3. Natural vertues according to the Philosophers who had no knowledge of mans fall The diuision of nature What nature is The propertie and light of nature The corruption of nature Three things nece●●arie for the perfection of 〈◊〉 The difference between philosophers and the common people Three things co●cur●e in perfect vertue The defect of nature is holpen by good education The weaknes of our naturall inclination to goodnes A similitude Lvcurgus example of two dogs Socrates and Themistocles were by nature vicious but by education vertuous The Germaines much changed by institution A mans naturall inclination may be espied in a small matter Great men ought especially to learne vertue The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by Pythagoras and translated of the Latins M●ndus and of vs World signifieth a comely order No vertue can be without temperance The true marks and ornaments of a king What temperanceis What Decorum or comelines i● The definition of temperance What passions are ruled by temperance Fower parts of temperance The commendation of temperance Woonderfull examples of temperance Scipio Africanus Alexander Cyrus Architas Xenocrates Isaeus C. Gracchus Antigonus Pompeius F. Sforce The temperance of Pompey against ambition Pittacus Pedaretus Scipio Torquatus Fabritius Aimaeus Amurathes Charles 5. Soüs Lysimachus Cato Rodolphus Socrates Predominant passions in intemperance Some sinnes are punishments of other sinnes Rom. 1. What intemperance is The difference betweene an incontinent and an intemperate man A fit similitude The companions of intemperance Intemperate men resemble mad folks Heliogabalus Nero. Commodus Caligula Proculus Chilpericus 1. Xerxes Epicurus Sardanapalus Antonius Boleslaus 2. Adrian Iohannes a Casa The Temple of Diana was burnt by Erostratus Or Stupiditie Luke 13. 27. The cause of the long life of our Elders and of the shortnes of ours Dionysius a monster and why The sobrietie of old time and corruption of ours compared togither Sobrietie preserueth health There is more pleasure of the creatures in sobrietie than in superfluitie The belly is an vnthankfull beast The counsell of Epictetus concerning eating How wise men in old time feasted one another Against vaine delights in feasts The bellie a feeding beast When musicke is most conuenient The custome of the Egyptians at bankets The custome of the Lacedemonians The manner of drinking in old time The sobrietie of Alexander Against excessiue drinking Cyrus Porus. Phaotes Alphousus Agesilaus Good cheere keepeth ba●e 〈◊〉 〈◊〉 on ●●●peius M. Cate. Epaminondas C. Fabritius Scipio Masinissa Mithridates Hannibal Vespasianus Daniel Iohn Baptist. Maxentius Socrates feast Darius in his thirst iudged puddle water to be good drinke Tokens of the wrath of God The chiefest cause of destruction to Common-wealths is excesse in delights Pleasure the end of superfluitie Of the delicate life The seed of diseases Of the shortnes of mans life The soule of gluttons