Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bear_v	life_n	live_v	4,791	5	5.2156	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00384	The praise of folie. = Moriæ encomium a booke made in latine by that great clerke Erasmus Roterodame. Englisshed by sir Thomas Chaloner knight.; Moriae encomium. English	Erasmus, Desiderius, d. 1536.; Chaloner, Thomas, Sir, 1521-1565.	1549 (1549)	STC 10500; ESTC S101685	94,709	162

descended 〈◊〉 the lykenesse of a Culuer and not of an Egle or a Puttocke And besydes this scripture in many places maketh mencion of hertes of faunes of lambes and suche sely beastes Lyke as Christe dooeth call his elect and chosen by the name of Shepe whiche beaste is of all others the vnwysest witnesse this prouerbe of Aristotle his maners sauour of the shepe or he hath shepishe condicions whiche quippie in waie of reproche is vsed against blockeheades of the verie sklendrest capacitee And yet we see how Christ professeth hym selfe to be the herdeman of suche a flocke Yea and that more is delited hym selfe in the name of Lambe that Iohn the Baptist gaue hym whan he poincted hym thus to the people Lo● here the lambe of God whiche ressemblaunce is lykewyse cited in many places of the Apocalipse Now all these textes that I haue alleaged doe thei no● plainly testifie that mortall men beyng ●ooles are godly also and that Christ hym selfe mindyng the relefe and redempcion of mankyndes folie although he was the ineffable wisedome of the father became yet a maner foole wheras takyng mans nature vpon hym he was founde bothe in fourme and habite lyke vnto other men Euin as Paule saieth he was made sinne also to cure and heale the synnes of the worlde to whiche sinnes yet it pleased him to ministre none other medecines than the Folie of the crosse by the handes of the Apostles beyng grosse and vnskilled men whom ●atheles he as diligently did perswade vnto foolisshenesse as otherwyse he retired and dishorted theim from wysedome in alluryng theim by exemples shewed vpon Children vpon burdes of the ayre and other thynges smallie sensed or no whitte as whiche liue by no arte nor fordrifte and likewyse in warnyng them to take no care how thei shoulde vse their woordes whan thei were brought afore iudges and presidentes and further in forbiddyng theim to seke out the accoumpt of times or the smallest momentes of times To the ende as who saieth they shulde not leane to their owne prudence but with whole thought and mynde depende on hym remittyng all vnto his discrecion Wherunto this also maie be applied that god the Creatour and fyrst former of all thynges forbadde Adam vnder penaltee of death he shulde not taste of the fruite of the tree of Science or knowlage As who saieth Science were the mere poyson to felicitee Accordyng wherto Paule also dooeth openly reproue science for a thyng most hurtesome and pernicious seyng it puffeth vp the minde of man with selfe glorie Lyke as sainct Bernard also folowyng as I take it Paules saied opinion expoundeth the hille wheron Lucifer establisshed his seate to be the hille of Science And perchaunce it shoulde not be the feblest argument to saie that fooles finde so muche grace and fauour afore god as to Folie onely is geuin perdone and forgeuenesse of trespasses wheras to wysedome not so muche as the leastiote is remitted In sort that who so euer dooe axe at god forgeuenesse of theyr sinnes although they wittyngly did committe the same yet will they vse a certaine colour and pretext of Folie for theyr excuse For so dooeth Aaron in the boke of Numbres if I well remembre me desire perdone of the punisshement that his wiues faultes deserued Saieyng I praie the O lorde not to laie to our charge this sinne whiche we haue foolisshelie committed And so dooeth Saul praie Dauid to forgeue hym For it appeareth saied he that I haue dooen foolisshely Thau againe the selfe Dauid speaketh fayre and humbly to the lord in this wise But I praie the O lorde to perdone the iniquitee of thy seruaunt seyng we haue dooen foolisshely As if he thought he shoulde obteine no mercie vnlesse he had laide Folie and inconsidraunce to b●●e But what speake we of Dauid knowyng how Christ the sonne of god hangyng on the crosse did in this wise make intercession for his enemies Father forgeue them and laide none other excuse than for thei know not what thei dooe So Paule in like maner writyng to Timothe saied But herefore haue I obteined the mercy of god in as muche as ignorantly I offended in mine incredulitee Now what is it to saie I offended ignorantly but that I did it through folie and not thorough malice or what other exposicion can ye make of herefore haue I obteined mercie than that els I shoulde not haue obteined it not hauyng laide the wyte on Folie And no lesse maketh for vs that saiyng of Dauid in the Psaltier Lorde take not to herte the trespasses of my youth and mine ignorauncies remembre not Doe you marke now what two colours he bringeth in for his purgacion that is to saie Youthe whiche age I dooe euer accompany and ignorancies speakyng it in the Plural numbre to expresse therby the greatter copie and habounbance of his Folie Finally as it were an endlesse labour to tell you infinite suche exemples so to knitte vp shortly I saie in my conceite that Christian Religion seemeth to haue a certaine sybship with simplicitee and deuoute foolisshenesse in nothyng agreyng with worldly wysedome But if ye axe me as how than doe no more but consider how children old folkes women and fooles are those amongꝭ others that shew theim selues deuoutest and most enclined to churche seruice and holy thyngꝭ reioysyng to be present therat in sort that euer at Masse tyme ye shall see theim approche nerest vnto the altars euin through a certaine instinction of naturall selinesse prouokyng theim to god Thinke also how the verie fyrst autours and founders of Christen Religion were as sharpe aduersaries of all Science and men trustyng to theyr owne cunnyng as otherwyse frendly embrasorus of simplicitee and plainesse Lastly perpende ye thus how no maner fooles are in apparence more ideotelike than suche as are totally rauisshed and enflamed with the ardent zeale of Christian charitee So loueshly thei deale their goodes abrode forgette all iniuries doen vnto theim suffre theim selues to be deceiued put no difference betwene friendes and foes abhorre all pleasures and delites of the bodie are fedde vp and made fatte with fastyng watchyng teares labours and despites despise their owne life end desire death aboue life briefely seme to be so astonned and past all commen sensis whiche men liue by as if their soules dwelled not in those bodies thei beare about with theim but rather in some other mansion place Whiche straunge trade of theyrs I know not how to call but well maie it to the commen iudgement of men appeere to be a verie madnesse or ra●yng of the wittes Meruaile ye the lesse therfore that the apostles were iudged by the wicked Ethnikes to be drunkardes as if their heddes were ouercharged with new wine And that Paule likewise was holden for madde of Festus the president of Iurie in these woordes Thou rauest Paule and muche learnyng of bokes hath turned the into a madnesse But seeyng I haue ones taken vpon me to plaie the

other withall as pouertee enprisonment worldely shame rebukyng rackyng gyle treason sklaunder discencion disceite but now I goe about to tell the grauell of the sea that for what offencꝭ men deserued suche miseries or what god beyng theyr heauie lorde condemned theim to leade theyr lyues so pestred and plonged in the same ye shall perdon me from expressing as not leeful for me at this present to vtter vnto you but who so shoulde I saie consider all these thynges accordyngly myght it not moue hym to approue the example and deede of the virgins of Milesia be it neuer so piteous to reherse For ye shall vnderstande that willyngly vppon no apparent cause why they all hunge theim selues But seeyng we chaunce to speake of voluntarie death I axe you who were those that for tediousnesse of this life did rathest preuent death with theyr owne handes Were thei not suche as bordred nearest vpon wisedome amongꝭ whom to let passe Diogenes Xenocrates Cato Cassius Brutus and suche lyke Chiron the wyse Centaure hauyng graunt of the goddꝭ to liue euer so lykyng hym in theyr state of immortalitee woulde none of it but chose rather to die Ye maie see therfore what inconuenience shulde ensue if men were commenly wise So that we had nede of a new Prometheus a new mowld and a new earth to make men of vnles I partly through ignorance partly through vnreckefulnesse not seeldome through obliuion of peines passed sometyme through hope of better fortune yea and now and than sauouryng theyr bittred taste with a little hony of pleasure did not in so manyfolde euillꝭ releue and succour theim In sort that lothe they are to die yet though the fatall spyndell of theyr lyfe beyng tonne out and expyred Charons bote hath more than quarter ebbe taried for their passage hence So that how lesse cause they haue why they shoulde lyue yet so muche leefer is life vnto theim not that they fele any combraunce of the same For it procedeth of my goodnesse I warrant you that commenly ye see olde men of so hore and tremblyng age as scant the figure of a man remaineth vnto theim beyng bothe fumblers dotardes totheles griselles bald or rather to descriue them by Aristophanes termes Nastie crokebackt wrincled totheshaken and lame of their best limme whiche for womanhode ● name not so desyrous yet of life and so coltishe as some one of theim will die his white heares and shaue hym selfe twise a daie an other will decke his bald crowne with a peruke an other sette new tethe in his head taken perhaps out of some hoggꝭ chappes an other fall in loue with some yonge pygꝭnie vsyng more fondnesse in suche kynde of daliaunce than any youngman wold For as touchyng suche Deathes dettours and veraie Graueporers as euin at theyr last cast wedde younge wenches vndowed but meter to serue other mens turnes than theyrs that is a thyng so commenly had in vse as in a maner now it is arrected for a great praise and charitable kyndnesse vnto theim But this is nothyng in comparison of the pleasant spectacle whiche ye maie haue at many of these old women who beyng neuer so muche palled with longe age yea and so carcaslyke as if they had lately come from deathes Court will euer yet haue this prouerbe in their mouthes life is life still plaie the wantons and still be tuppyng Or at lest hyre some younge Phaon for mede to dooe the thyng still daube theyr lither chekes with peiutyng neuer goe from the glasse shew out theyr flaggie and pendant duggꝭ prouoke theyr staie nature with hote restoritiues sitte vp at bankettes daunce gali●●dꝭ write loueletters c. These thynges are mocked commenly for the greattest folies without question that maie be But yet dooe these my oldgurles not a little lyke theim selues herein takyng it for a singuler and onely delight as if they swamme vp to the chinnes in a sea of hony wherin who but I doeth vphold them and yet these deinty wisemen for all theyr scornefulnes I woulde they shoulde no more but perpend thus with them selues whither it be better through suche folie to lede a sugred life or elles standyng euer vppon narow poynctꝭ of wysedome to seke as a man woulde saie an halter to hange withall For how so euer suche foolisshe pranckes are thought to brede an euill name I praie you what mattier is that to my fooles who eyther feele not what the inconuenience of an ill report meaneth or if thei fele it can so little set by it and easely passe it ouer If a Mylstone fall vpon thy head that is an euill in deede but as for shame reproche losse of reputacion or euill speche these maie do the as muche hurt as thou felist theim that and if thou felist theim not than are they no euils at all For what hurteth the the proples hissing as longe as thou clappest thy selfe on the backe yet who hath the grace to do so vnlesse I Folie do arme him therto But now me thinkꝭ I haue the philosophers ones more in my toppe For that is saie they euin the greattest miserie of all to be blinded so with Folie to erre so to be deceiued so to be ignorant so Naie verilier that is it to be a man And yet I see not why thei shuld call you miserable therfore in as muche as ye be borne so ye be ordeigned so and made so and such is the commen destiney lotted to euery of you For nothyng maie proprely be called miserable that agreeth with the kind it cometh of vnles perchaunce some woulde thynke a mans nature were to be lamented because he can not flie as burdes dooe nor goe on all foure as other beastes dooe nor fence hym with his hornes as bulles doe But than by lyke argument why call they not a faire horse miserable because he neuer learned grammer or eateth no rostmeate or els a buile vnhappie because he is not shapen to throw the barre Ergo as an horse who can not his grammer is not wretched no more a man for his Folie is myserable because it agreeth so aptly with his nature But one 's againe these cluishe Sophistrers heaue at me The knowlage saie they of disciplines is peculierly geuin to man throughe helpe wherof what he lacketh b● nature he maie supplie with his witte and learnyng A gaie mattier as who saieth nature which in gnattꝭ yea and in herbes and trees hath so diligently dooen bi r parte in man onely shoulde haue shewed hir selfe defectiue and a niggard where through he neded to make recourse for ayde vnto disciplines Whiche disciplines Theutus that dismall sprite who neuer willed good to mankynde did fyrst fynde out for your vtter destruction so little auailyng towardes felicitee as rather thei dooe hynder you from it for whiche purpose they were chiefely ordeined as Plato verie elegantly induceth that wyse Aegyptien kynge to argue disputyng vpon the fyrst inuencion of writyng So therfore sciences came in fyrst