Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	acquaintance_n	good_a	great_a	77	3	2.1077	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00333	Seven dialogues both pithie and profitable The 1 is of the right vse of things indifferent. 2 sheweth what comfort poperie affordeth in time of daunger. 3 is betweene a good woman and a shrew. 4 is of the conversion of a harlot. 5 is of putting forth children to nurse. 6 is of a popish pilgrimage. 7 is of a popish funerall. By W.B.; Colloquia. English. Selections	Erasmus, Desiderius, d. 1536.; Burton, William, d. 1616.	1606 (1606)	STC 10457; ESTC S121852	117,991	172

imp●…dent part to offer such stuffe to men to be kissed Ogy. To deale plainely I am also of your minde Men. I meruaile that you neuer visited Saint Patrikes Den of which so many monstrous things are reported and to me altogether incredible Ogy. Why man I haue sailed ouer the riuer of hel I haue 〈◊〉 euen into the very iawes of hell I haue séene what●… done in hell Men. You shall doe mee a pleasure if you would tell mee those things O●…y Let this suffice for this time Now I meane to goe home to dinner for I haue not dined yet Men. Why doe you fast so long sor religion sake Ogy. No but of very enuy Men. What doe you enuy your belly Ogy. No but the pilling Inholders and Uintners which when they wil not let a man haue that is fitte for him yet they are not afraid to take out of all reason Of such I am wont to be reuenged in this manner if there b●… any hope of a good supper either at my frends house or with my miserable Host then I take no dinner or a very small one But if I dine well then at supper time I am not well in my stomacke Men. Are you not ashamed to séeme so sparing and misera●…le Ogy. Menedemus they that spend their shame in such matters ●…eléeue me they doe ill bestow their cost I haue learned to ●…éepe my shame for other vses Men. Now I long sor the rest of your tale and therefore I will be a guest with you at dinner and then you may the more 〈◊〉 make an end of it O●…y Truely I giue ●…ou great thanks that you offer your s●…lfe vnbidded when many doe earn●…stly refuse to come being in t ca●…ed b●…t I will giue you double thanks if you will din●… to day at home for now all the time that I shal haue wil be 〈◊〉 enough ms●…luting of my family ●…ut I haue a 〈◊〉 〈◊〉 my head that wil be better for both of vs to morrow I and my wife wil come and dine ●…f your house and then ti●…l 〈◊〉 n●…r be r●…dy I will feede you with tales 〈◊〉 till your sel●…e sh●…ll s●…y you haue enough and if you thinke good wée wil not leaue you t●…l supper be done What stan●… you scratchi●…g your hea●… ●…o you pr●…uide for in good sadnesse we mean to come Men. I had rather your tales were v●…bought ●…ut goe to you shall haue a short dinner not very sauory vnlesse you season it with good tales Ogy. But doe you heare doe you not thinke long to goe these pilgrimages Men. I cannot tell what I shal doe when you haue finished your discourses But as I am now affected I haue enough to doe to walke the Roman stations O. You walke the Roman stations that neuer saw Rome Mene. I wil tell you how thus I walke my stations at home I goe into my closet and I looke to my daughters that they lose not their virginity then I goe into my shop and sée what my seruants doe and then into my kitchin to sée what is amisse there and then into some other place and from one place to another to obserue what my children doe and how my wife is imployed and neuer leaue till I sée that euery one doth his duty these b●… my Roman stations Ogy. And all these things would S. Iames doe for you if you were abroad Men. To ●…ooke vnto them my selfe I haue a commandement in the word of God but to commit them ouer to Saints I haue no warrant at all ¶ A ve●…y pleasant and fruitfull Dialogue she●…ing what comfort a man may finde by Popery in the houre of death The speakers names Marcolph●…s Phaedru●… Marcolphus WHence come you Phaedrus out of Trophinius his den Phae. Why doe you aske that question Mar. Because you looke more sad more vnhansome more filthy and more sterne than you had wont to doe you are nothing lesse than that you are called Phae. If they that be long in a Smiths shop shal be blacke and grimed with smoke and coale dust no meruaile though I which haue béene so many daies together with two sicke persons yea and at their death and buriall looke more sadly than I was wont and especially they being both my dear●… friends Mar. Who are those that you say are buried Phae. You knew George Gunner did you not Mar. By name onely not by face Phae. The other I am sure you knew not his name was Cornelius Montius he and I haue béene of familiar acquaintance these many yeares M●…r It was neuer my hap yet to be present at any mans death Phae. I haue oftner than I would Mar. But is death so terrible a thing as it is commonly reported ●…haedr The way to death is more hard than death it selfe But if a man can frée his minde from that imagination of feare of death he shall abate a great part of that euil To bée short whatsoeuer is bitter either in sickenesse or in death is made more tollerable if a man doe wholy commit himselfe ouer to the good will of God For as touching the féeling of death when the soule is pulled from the body I thinke it to be either none at all or very stupide and blockish because nature before it be come to that passe doth dead and astonish or mortifie and as it were cast asléep●… all the sensible parts Mar. We are borne without any féeling of our selues Phae. But not without sense or féeling of the mother Mar. And why doe we not die in the same manner as wée are borne why would God haue death to be so bitter Phae. The Lord would haue our birth to be grée●…ous and dangerous to our mother to that end she might loue more dearely that which she hath borne But death he would haue fearefull and bitter to all lest men should wil●…ully cast away themselues for when we sée daily so many lay violent hands vpon themselues what thinke you would be done if in death there were nothing to be feared So soone as a seruant should receiue correction or a scholler should be beaten so often as a wife were angry with her husband or that any thing did miscarry or that any accident should happen which were gr●…euous to the minde straitwaies would men runne to the rope or to the sword or to the riuer or to poisonings or to cast themselues downe head-long from some high place or to one mischéefe or another But now the bitternesse of death doth make our life the more pretious and deare vnto vs especially séeing Phisitians cannot cure men when life is once gone Although as there is not the like chaunce vnto all in their birth so it happeneth not alike to all in their death some die quickely and are soone out of paine others doe languish long of a lingering di●…ease they that are sicke of a Lethargie doe die without sense or féeling as if they were cast into a sléepe like those

periurie he forbiddeth to swear at all to kéepe men from murther he forbids men to be angrie We for a humane constitution doe driue men to the vttermost bound or verie point of manflaughter But so often as there appeareth any probable cause it is the part of charitie to exhort our neighbours vnto those things which the weakenesse of his bodie doth require And if there appeare n●… cause yet it is the dutie of christian charitie fauourably to interpret the matter that it might be done with a good minde vnlesse he that wil eate shall shew therin a manifest contempt of the lawes And such as shall contemptuously and seditiously eate any thing that is forbidden by law the ciuill Magistrate doth iustly punish But what euery man may eate in his own house for the health of his bodie it is for Physitians and not for Magistrates to determine But if hereupon also any shall be so wicked as to raise any tumult let him be guiltie of sedition and not he that prouideth for his bodily health not breaking either Gods law or mans law And such is the lenitie and moderation of the Church of Christ that vpon good cause they will of their owne accord stirre vp men to vse such things as the health of their bodie shall require and which their licences or charters wil also arme men against the accusations and backbitings of ill disposed persons It may be called zeale if any man shall deale seuerely with his owne body for euerie man is best knowne vnto himselfe but where is the pietie or where is the charitie of these men who contrarie to the law of nature contrarie to the law of God and contrarie to the meaning of the Church would enforce their weak brother vnto death or to some kinde of disease more cruell than death it selfe But. Your speach makes me to remember a storie of ●…ne Mounsier Eros a learned man and now verie old he would neuer eate any flesh vpon Fridayes nor in Lent and yet by reason of diuerse infirmities that vexed him he had a licence or dispensation from the Bishoppe to eate what hée would This Mounsier Eros for his health ●…ake went on a time to Feruentia and I in kindnesse bare him companie Being come to Feruentia he turned into the house of an old friend of his who had often by letters inuited him thither This friend of his was a man of great wealth and authoritie He came to a fish dinner but Eros began to be verie daungerously ●…icke there was an armie of diseases vppon him the ague the headach vomiting the stone c. This host although he saw his friend in great daunger yet durst not giue him one bit of flesh And why thinke you he saw causes inough why he might lawfully doe it and he had séene the Bishops dispensation but he feared the tongues of men And now the disease was growne so farre vppon him that it was in vaine to giue him any Fish What did Mounsier Eros I know the nature of the man he had rather die then to doe any thing that might procure his friend any enuie But. He shut himselfe into his Chamber and for three dayes togither he liued after his olde maner his dinner was an Egge onely his drinke was water boyled with Sugar So soone as the Ague had left him he took his horse and carried his diet with him Fish What was that But. Almond milke in a Flagon Bottle and Raisins in the Sunne in a Bagge When he came at home he had a ●…itte of the stone and hee kept his bedde for it a whole moneth togither Now because he did eate euery day an Egge at his friends house there followed a horrible rumour after his departure of eating of flesh and in that furious manner it was aggrauated as if he had poysoned te●…ne men and this rumor was spread as farre as Paris What doe you thinke to be the fittest remedy against such offences Fish The best remedie that I know is this let them powre all their chamber pots vpon their heads and if they chaunce to méete you stoppe your nose vntill you are past them it may be that so they may be ashamed of their follie But. Certainely Preachers shal doe wel sharpely to reprooue this Pharisaicall impietie But what thinke you of that hoste Fish He séemed to be a wise man who knew full well what Tragedies vpon friuolous occasions would be 〈◊〉 by the foolish people But it is now time to returne from this long digression to our former purpose But. There is no losse of time in this digression it is to the purpose vnlesse perhappes you haue any thing else to adde to that which hath béene sayd already concerning humane constitutions Fish Truly to mée it séemeth that hée is not a right obseruer of mens lawes which doth negl●…ct the meaning drift of the lawe-makers for hée that vpon holy dayes abstaineth from handy labour and yet in the meane time is not at leisure to heare Sermons and to ioyne with the congregation in the exerc●…es of Gods worshipp●… ●…oth neglect the chiefest thing for which the festiuall day was instituted for therefore is one good worke then forbidden that a better might be doone in his stéede but they which leaue their ordinary businesse onely to haunt tauerns and harlots houses to fight and brawle to be great drinkers and riotous c. they are double violaters of the holy festiuall day But. And I knowe diuers which woulde choose rather to die than to minister the Sacrament if by chaunce they had tasted any mea●…e that morning or if but one droppe of water while they wash their mouth should chaunce to slippe downe their throate And yet the same persons haue confessed that at the same instant they haue carried some priuy grudge against certaine persons whom they would haue killed if fit oportunitie would haue serued neyther did they make any scruple or doubt to come to the holy table of the Lord with this bloody minde Fishm. And as prepostereus are men in their iudgements concerning vowes There is no vowe more religious than that of baptisme Now he that hath vowed a monasticall life c. and afterward vpon iust cau●…e changeth his garment or his place is sought for as if hée had poysoned his father he is apprehended haled and pulled imprisond and bound many times put to death for the honour of his order But they whose life is directly contrary vnto the vowe which they made in baptisme while they giu●… themselues wholy to serue mammon their belly and the pompe of this worlde they are had in great accompt neyther are these men charged with the crime of violating their vow neither are they accompted apostataes or back sliders but good christians But. He is punished that being mooued by some vrgent cause dooth sweare a false oath but they that mingle euery third word with a false oath are not punished