Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	body_n	shed_v	4,580	5	9.5800	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09173	The Lord Marques idlenes conteining manifold matters of acceptable deuise; as sage sentences, prudent precepts, morall examples, sweete similitudes, proper comparisons, and other remembrances of speciall choise. No lesse pleasant to peruse, than profitable to practise: compiled by the right Honorable L. William Marques of Winchester that now is.	Winchester, William Paulet, Marquis of, 1535?-1598.	1586 (1586)	STC 19485; ESTC S114139	64,844	115

the houses made the bed washed the buck couered thetable dressed the dinner and went for water On the contrary part his wife gouerned the goodes answered the affaires kept the money and if she were angry she gaue him not onely foule words but also oftentimes laid hir hands on him to reuenge hir anger whereof came this prouerbe vita Achaiae Where men haue so little discretion that they suffer themselues to be gouerned be it well or euill of their wiues and that euery womā commandeth hir husband there can be nothing more vaine or light than by mans law to giue that authoritie to a woman which by nature is denied hir The lawes are as yokes vnder the which the euill do labor and they are wings vnder the which the good do flie The great multitude of lawes are commonly euill kept and are on the other part cause of sundry troubles The Romanes did auoid the great number of lawes and institutions for that it is better for a man to liue as reason commaundeth him than as the law constraineth him Lawes are easily ordained but with difficultie executed and there be thousands that can make them but not one that will see the execution of them The law of Athens was that nothing should be bought before a Philosopher had set the price I would the same law at these daies were obserued for there is nothing that destroieth a common wealth more than to permit some to sell as tyrants and others to buy as fooles Of Loue. BEleeue not that loue is true loue but rather sorow not ioy but perplexitie not delite but torment not contentment but griefe not honest recreation but confusion seeing that in him that is a louer must be looked for youth libertie and liberalitie Strawe that is rotten is fitter for the land than the house so in a broken body and aged sorow and infirmities are fitter passions than loue for to Cupid and Venus no sort of people is acceptable but yong men to serue them The liberall which spares for no cost the patient to endure discreet to speake secret to conceale faithfull to deserue and constant to continue to the end It is a miserie to be poore and proud to be reuengefull and dare not strike to be sicke and farre from succor to be subiect to our enimies and lastly to suffer perill of life without reuenge but for an old man to be in loue is the greatest wretchednes that can occupy the life of man for the poore sometimes findeth pitie but the old man standeth always reiected The coward findeth friends to beare out his quarell but the amorous old man liueth always persecuted with passions The sicke liues vnder the climate of Gods prouidēce and is relieued by hope but the old amorous man is abandoned all succor He that is subiect to his enimies is not somtimes without his seasons of consolation and quiet where to the old louer is no time of truce or hope of reconcilement There is nothing more requireth gouernment thā the practise of loue seeing that in cases of hūger thirst cold heat and all other natural influences they may be referred to passions sensible only to the body but the follies imperfections and faults in loue the hart is subiect to suffer feele and bewaile them since loue more than all other things natural retaineth always this propertie to exercise tyrannie always against the hart of his subiects There is no doubt but vnperfit loue will resolue into iarres contention and continuall disquietnes for that where is not conformitie of condition there can be no contented loue no more than where is no true faith can be no true operation of good life and maners Say what you will and surmise the best to please fancie but according to experience the best remedie in loue is to auoid occasion and to eschew conuersation for that of the multitude that follow him there are few free from his bondage where such as abandon him liueth alwaies in libertie Behold how deerly I loued thee in thy presence I alwaies behold thee and absent I alwaies thought of thee sleeping I dreamed of thee I haue wept at thy sorowes and laught at thy pleasures finally all my wealth I wished thee and all thy misfortunes I wished to me I feel not so much the persecutiō thou hast done to me as I do the wailing forgetfulnes thou hast shewed to me It is a great griefe to the couetous man to lose his goods but without comparison it is a greater torment for the louer to see his loue euill bestowed for it is a hurt alwaies seene a paine alwaies felt a sorow alwaies gnawing and a death that neuer endeth As the loue of a couetous woman endeth when goods faileth so doth the loue of the man when beautie decaieth That woman which neuer loued for goods but was beloued for beautie did then loue with all hir hart and now abhor with all hir hart The gallowes is not so cruell to the euill doer as thou art to me which neuer thought otherwise than well they which suffer there do endure but one death but thou makest me to suffer a thousand they in one day and one hower do end their liues and I euery minute do feele the pangs of death they die guiltie but I innocently they die openly and I secretly What wilt thou more I say they for that they died and I shed hartie teares of blood for that I liue their torments spreadeth abrode through all the bodie but I keepe mine altogither in my hart O vnhappie hart of mine that being whole thou art diuided being in health thou art hurt being aliue thou art killed being mine owne thou art stolen and the woorst of all thou being the onely helpe of my life dost onely consent vnto my death Loue bewitcheth the wisest and blindfoldeth reason as appeereth in many wise philosophers as for example Gratian was in loue with Tamira Solon Selaminus was in loue with a Grecian Pitacus Mitelenus left his owne wife and was in loue with a bond woman that he brought from the war Periander prince of Achaia and chiefe philosopher of all Greece at the instance of his louers slew his owne wife Anacharsis the philosopher a Scithian by his father and a Greeke by his mother loued so deerly a friend of his called Thebana that he taught hir all that he knew in so much that he being sicke on his bed she read for him in the schooles Tarentinus the maister of Plato and scholler of Pithagoras occupied his mind more to inuent new kinds of loue than to imploy his mind to vertue and learning Borgias Cleontino borne in Cicill had more concubines in his house than bookes in his studie All these were wise and knowen for no lesse Yet in the end were ouercome with the flesh O how many times did Hercules desire to be deliuered from his loue Mithrida Menelaus from Dortha Pyrrhus from Helena

is now vnluckie he that was yesterday aliue is this day buried in the graue One thing there is that to all men is grieuous and to those of vnderstanding no lesse painfull Which is That the miseries of this wicked world are not equally deuided but that oftentimes the calamities and miseries of this world lieth on one mans necke onely for we are so vnfortunate that the world giueth vs pleasures in sight and troubles in proofe These are the miseries incident to man The griefe of his children the assaults of his enimies the oportunitie of his wife the wantonnes of his daughters sicknesse in his person great losse of his goods generall famine in the citie cruell plagues in his countrey extreme cold in Winter noisome heat in Sommer sorowful death of his friends the enuious prosperitie of his enimies Finally man passeth so many miseries that somtimes bewailing the wofull life he desireth the sweet death If man hath passed such things outwardly what may be said of those which he hath suffred inwardly for the trauels which the body passeth in 50. yeeres may be well accounted in a day but that which the hart suffreth in one day cannot be counted in an hundred yeeres It is not to be denied but that we would account him rashe which with a reed would meete one with a sword and him for a foole that would put off his shooes to walke vpon thornes so without comparison he ought to be esteemed the most foole that with his tender flesh thinketh to preuaile against so many euil fortunes for without doubt the man that is of his body delicate passeth his life with many miseries The wounded harts oftentimes vtter the pains which they feele without any hope to receiue comfort of that which they desire He is no man borne in the world but rather a furie bred vp in hell that can at the sorow of another take any pleasure Ambition IT chanceth often to ambitious men that in their greatest ruffe when they thinke their honor spoon and wouen that their estate with the webbe of their life in one moment is broken The desire of men considered what things they procure and whereunto they aspire I maruell not though they haue so few friends but I much muse they haue no more enimies In things of weight they marke not who hath been their friend they consider not that they are their neighbours neither do they regard that they are Christians but their conscience layd apart and honestie set aside euery man seeketh for himselfe and his own affairs though it be to the preiudice of another Captains and valiantmen CAptaines that goe to the warres should not be cowards for there is no like danger to the common wealth nor no greater slander to the prince than to commit charge to such in the field which will be first to command last to fight As captains should shew themselues in the beginning cruel so after victory had of their enimies they should shew themselues pitiful and meeke That captaine is more to be praised which winneth the harts of his enimies in his tents by good example than he which getteth the victory in the field with shedding of blood The stout and noble hart for little fauor shewed vnto him bindeth himself to accomplish great things He ought to be called valiant that with his life hath won honor and by the sword hath gotten riches What greater vanitie can there be than that captains for troubling quiet men destroying cities beating down castels robbing the poore enriching tyrants carying away treasures shedding of blood making of widowes taking of noble mens liues should in reward recompence be receiued with triumph Couetousnes and Couetous men THat couetousnes is great which the shame of the world doth not oppresse neither the fear of death doth cause to cease The couetous man seeketh care for himselfe enuie for his neighbors spurs for strangers baite for theeues troubles for his bodie damnation for his renowme vnquietnes for his life annoiance for his friends occasion for his enimies maledictions for his name and long sutes for his children All naturally desire rather to abound than to want and all that which is greatly desired with great diligence is searched and through great trauell is obtained and that thing which by trauell is obtained with loue is possessed and that which by loue is possessed with as much sorow is lost bewailed and lamented The hart that with couetousnes is set on fire cannot with woods and bowes of riches but with the earth of the graue be satisfied and quenched God to the ambitious and couetous harts gaue this for a paine that neither with enough nor with too much they should content themselues Thales being demanded what profite he had that was not couetous he answered Such a one is deliuered from the torments of his desire and besides that he recouereth friends for his person for riches torment him bicause he spendeth them not Greedie and couetous hartes care not though the prince shutteth vp his hart so that he open his cofers but noble and valiant men little esteem that which they lock vp in their cofers so that their harts be opened to their friends Periander had in him such liuelines of spirite on the one side and such couetousnes of worldly goods on the other side that the Historiographers are in doubt whether was greater the Philosophie that he taught in the schooles or the tyrannie that he vsed in robbing the common wealth I am in doubt which was greater the care that vertuous princes had in seeking out of Sages to counsel them or the great couetousnes that others haue at this present to purchase themselues treasures Libertie of the soule and care of goods in this life neuer agree togither The prince which is couetous is scarce of capacitie to receiue good councel When couetousnes groweth Iustice falleth force and violence ruleth snatching raigneth lecherie is at libertie the euil haue power and the good are oppressed Finally all do reioice to liue to the preiudice of another and euery man to seek his own priuate commoditie What loue can there be betwixt couetous persons seeing the one dare not spend and the other is neuer satisfied to hoord and heape vp The hart that is ouercome with couetousnes wil not feare to commit any treason If the couetous man were as greedie of his owne honor as he is desirous of another mans goods the little worme or moth of couetousnes would not gnaw the rest of their life nor the canker of infamie should not destroy their good name after their death It is as hard to satisfie the hart of a couetous man as it is to dry the water of the sea Counsell NOtwithstanding thou being at the gate of care reason would that some should take the clapper to knocke thereat with some good counsell for though the rasor be sharpe yet it

and we perceiue not how we liue therein Of mercie pitie helpe and compassion towards the poore HAppy not once but an hundred times is he that will remember the poore afflicted and open his hart to comfort them and doth not shut his cofers from helping them to him at the straight day of iudgement the processe of his life shall be iudged with mercie and pitie The pitifull hart which is not fleshed in crueltie hath as much pitie to see another man suffer as of the sorow and torment which he himselfe feeleth If a man behold himselfe from top to toe he shal find not one thing in him to mooue him to crueltie but he shall see in himself many instruments to exercise mercie For he hath eyes to behold the needie feete to goe to the church eares to heare Gods word hands to be stretched to the poore a toong to vtter good things an hart to loue God and to conclude he hath vnderstanding to know the euil and discretion to follow the good God hath not giuen him scratching nails as to the cat nor poison as to the serpent nor perilous feete as to the horse to strike withall nor bloodie teeth as to the Lion but hath created vs to be pitifull and commanded vs to be mercifull Obedience AS the element of the fire the element of the aire and the element of water do obey and the element doth commaund of the earth or that against their nature he bringeth them to the earth and al the noble and most chiefest elements obedient to the most vile onely to forme a body mixt it is great reason that all obey one vertuous person that the common wealth therby might be the better gouerned The second reason is of the body and soule The soule is the mistres that commaundeth and the body the seruant which obeyeth for the body neither seeth heareth nor vnderstandeth without the soule but the soule doth these without the body In that common wealth where one hath care for all and all obey the commandement of that one there God shall be serued the people shall profit the good shall be esteemed the euill despised and besides that tyrants shall be suppressed How many people and realms bicause they would not obey their prince by iustice hath sithence by cruell tyrants been gouerned with tyrannie for it is a iust plague that those which despise the scepter of righteous princes should feele and prooue the scourge of cruel tyrants O happy common wealth wherein the prince findeth obedience in the people and the people in like maner loue of the prince for of the loue of the prince springeth obedience in the subiects and of the obedience in the subiects springeth the loue of the prince Patience LOoke howe much wee offend through the offence so much doe we appease through patience The patience which God vseth in not punishing our faultes is greater than that which men haue in suffering the chastisement bicause we iustly offend and iustly are punished I account all in me at the disposition of fortune as wel riches as other prosperities and I keep them in such a place that at any hower in the night when she listeth she may cary them away and neuer awake me so that though she cary those out of my cofers she should neuer rob me of my patience Patience in aduersitie pleaseth God where as wrath prouoketh his indignation We see in a mans bodie by experience that there are sundry diseases which are not cured with words spoken but with the herbes thereunto applied and in other diseases the contrary is seen which are not cured with costly medicines but with comfortable words When the diseases are not very olde rooted nor dangerous it profiteth more oftentimes to abide a gentle feauer than to take a sharpe purgation The impatient hart especially of a woman hath no rest till she see her enimie dead No patience can endure to see a man obtaine that without trauel which he could neuer compasse by much labor He is most vnhappy which is not patient in aduersity for men are not killed with the aduersities they haue but with the impatience which they suffer Though wise men leese much they ought not therfore to dispaire but that they shall come to it againe in time for in the end time doth not cease to do his accustomed alterations nor perfect friends cease not to do that which they ought That man onely in this life may be called vnhappy to whom God in his troubles hath not giuen patience Peace HE alone doth knowe howe precious a thing peace is which by experience hath felt the extreeme miserie of war The life of a peaceable man is none other then a sweete peregrination and the life of seditious persons is no other than a long death Euerie prince which loueth forraine wars must needs hate the peace of his common wealth Aristotle doth not determine which of these two is the most excellēt either stoutnes to fight in the wars or policie to rule in peace That peace is more woorth that is honest than is the victorie which is bloodie In the good war a man seeth of whom he should take heed but in the euill peace no man knoweth whom to trust Where peace is not no man enioieth his owne no man can eate without feare no man sleepeth in good rest no man safe by the way no man trusteth his neighbor and where there is no peace we are threatned daily with death and euery houre in feare of our life Seeing Christ left to vs his peace and commanded vs to keepe the same we should not condiscend for reuenging iniuries to shed mans blood for the good christians are commanded to bewaile their own sins but they haue no licence to shed the blood of their enimies and therefore I wish all princes for his sake that is prince of peace they loue peace procure peace keepe peace liue in peace for in peace they shall be rich and their people happie Pleasure WHat commeth of vaine pleasure nothing but the time euill spent famine in way of perdition goods consumed credit lost God offended and vertue slandered Of pleasure we get the names of brute beasts and the surnames of shame I would the eies were opened to see how we liue deceiued for all pleasures that delight the bodie make vs beleeue that they come to abide with vs continuallie but they vanish away with sorrow immediately on the contrary the infirmities that blinde the soule say that they come to lodge as guests and remaine with vs continually as housholders Death is a miserable lake wherein all worldly men are drowned for those men that thinke most safely to passe it ouer remaine therin most subtilly deceiued During the time that we liue in the house of this fraile flesh sensualitie beareth so great a rule that she wil not suffer reason to enter in at the gate Reason leadeth