Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	age_n	old_a	year_n	4,796	5	5.3056	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20057	Foure birds of Noahs arke viz. 1. The dove. 2. The eagle. 3. The pellican. 4. The phoenix. ...	Dekker, Thomas, ca. 1572-1632.	1609 (1609)	STC 6499; ESTC S105249	16,536	274

Plants quickened and inhabited by the most unworthy soule which therefore neither will nor worke affect an end a perfection a death this they spend their spirits to attaine this attained they languish and wither And by how much more they are by mans Industry warmed cherished and pampered so much the more early they climbe to this perfection this death And if amongst Men not to defend be to kill what a hainous selfe-murther is it not to defend it selfe This defence because Beasts neglect they kill themselves because they exceed us in number strength and a lawlesse liberty yea of Horses and other beasts they that inherit most courage by being bred of gallantest parents and by Artificial nursing are bettered will runne to their owne deaths neither sollicited by spurres which they need not nor by honour which they apprehend not If then the valiant kill himselfe who can excuse the coward Or how shall Man bee free from this since the first Man taught us this except we cannot kill our selves because he kill'd us all Yet lest something should repaire this Common ruine we daily kill our bodies with surfeits and our mindes with anguishes Of our powers remembring kils our memory Of Affections Lusting our lust Of vertues Giving kils liberality And if these kill themselves they do it in their best supreme perfection for after perfection immediately follows excesse which changeth the natures and the names and makes them not the same things If then the best things kill themselves soonest for no affection endures and all things labour to this perfection all travell to their owne death yea the frame of the whole World if it were possible for God to be idle yet because it began must dye Then in this idlenesse imagined in God what could kill the world but it selfe since out of it nothing is VI. That it is possible to find some vertue in some Women I Am not of that seard Impudence that I dare defend Women or pronounce them good yet we see Physitians allow some vertue in every poyson Alas why should we except Women since certainely they are good for Physicke at least so as some mine is good for a feaver And though they be the Occasioners of many sinnes they are also the Punishers and Revengers of the same sinnes For I have seldome seene one which consumes his substance and body upon them escape diseases or beggery and this is their Iustice And if suum cuique dare bee the fulfilling of all Civill Iustice they are most just for they deny that which is theirs to no man Tanquam non liceat nulla puella negat And who may doubt of great wisdome in them that doth but observe with how much labour and cunning our Iusticers and other dispensers of the Lawes study to imbrace them and how zealously our Preachers dehort men from them onely by urging their subtilties and policies and wisedome which are in them Or who can deny them a good measure of Fortitude if hee consider how valiant men they have overthrowne and being themselves overthrowne how much and how patiently they beare And though they bee most intemperate I care not for I undertooke to furnish them with some vertue not with all Necessity which makes even bad things good prevailes also for them for wee must say of them as of some sharpe pinching Lawes If men were free from infirmities they were needlesse These or none must serve for reasons and it is my great happinesse that Examples prove not Rules for to confirme this Opinion the World yeelds not one Example VII That Old men are more fantastike then Young WHO reads this Paradox but thinks mee more fantastike now than I was yesterday when I did not think thus And if one day make this sensible change in men what will the burthen of many yeeres To bee fantastike in young men is conceiptfull distemperature and a witty madnesse but in old men whose senses are withered it becomes naturall therefore more full and perfect For as when wee sleepe our fancy is most strong so it is in age which is a slumber of the deepe sleepe of death They taxe us of Inconstancy which in themselves young they allowed so that reprooving that which they did approove their Inconstancy exceedeth ours because they have changed once more then wee Yea they are more idlely busied in conceited apparell then wee for we when we are melancholy weare blacke when lusty greene when forsaken tawney pleasing our owne inward affections leaving them to others indifferent but they prescribe lawes and constraine the Noble the Scholler the Merchant and all Estates to a certaine habit The old men of our time have changed with patience their owne bodies much of their lawes much of their languages yea their Religion yet they accuse us To be Amorous is proper and naturall in a young man but in an old man most fantastike And that ridling humour of Iealousie which seekes and would not finde which requires and repents his knowledge is in them most common yet most fantastike Yea that which falls never in young men is in them most fantastike and naturall that is Covetousness● even at their journeyes end to make great provision Is any habit of young men so fantastike as in the hottest seasons to be double-gowned or hooded like our Elders Or seemes it so ridiculous to weare long haire as to weare none Truely as among the Philosophers the Skeptike which doubts all was more contentious then either the Dogmatike which affirmes or Academike which denyes all so are these uncertaine Elders which both cals them fantastike which follow others inventions and them also which are led by their owne humorous suggestion more fantastike then other VIII That Nature is our worst Guide SHal she be guide to all Creatures which is her selfe one Or if she also have a guide shall any Creature have a better guide then wee The affections of lust and anger yea even to erre is naturall shall we follow these Can shee be a good guide to us which hath corrupted not us onely but her selfe Was not the first man by the desire of knowledge corrupted even in the whitest integrity of Nature And did not Nature if Nature did any thing infuse into him this desire of knowledge and so this corruption in him into us If by Nature wee shall understand our essence our definition or reason noblenesse then this being alike common to all the Idiot and the Wizard being equally reasonable why should not all men having equally all one nature follow one course Or if we shall understand our inclinations alas how unable a guide is that which followes the temperature of our slimie bodies for we cannot say that we derive our incli●ations our mindes or soules from our Parents by any way to say that it is all from all is error in reason for then with the first nothing remaines or is a part from all is errour in experience for then this part equally imparted