Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	hand_n	soul_n	5,920	5	4.8872	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36108	A discourse of women, shewing their imperfections alphabetically newly translated out of the French into English.; Alphabet de l'imperfection et malice des femmes. English	Olivier, Jacques.	1662 (1662)	Wing D1611; ESTC R22566	72,101	210

recounted to him her vision who gave her with his own hand an oblation to present for them assuring her they should be bound no longer by Excommunication and that thereafter they should abide in their Tombs which hapned accordingly From this story we collect these two things first That the reproaches used by these two Nuns were so odious and abhorrent to the Divine Majesty that this eminent Father judged them worthy the major Excommunication which is properly a rescinding of them from the mystical Body of Christ and the participation of the Sacraments The second is That such contumelies evil speakings and the like are a thousand times more blameable in those who have betook themselves to the strictness and retirements of penitence mortification and evangelical perfection than others and consequently worthy of greater punishments Now of all remedies and to triumph gallantly over all these calumnies and to silence them this is the best Not to reply but to give way to them glorying and vaporing in the arrogance of their own conceit The wise Socrates found no better to wear the Trophies of having overcome his two wives petulancy as St. Jerome records writing against that arch Heretick Jovinian the story imports That Socrates not being able to suffer the noise and tintamar of the opprobrious language they vomited out against him went out of his house yielding them the place and seated himself upon a bench just over against the windows of the upper chamber but these two women being ready to burst with madness to see themselves thus defected to revenge themselves took a chamber-pot full of stinking water and threw it upon his head at which he moved not at all to shew them that it was not in their power to shake his constancy but replyed merrily to them I well know saith he that after thunder comes rain and foul weather intimating that the best way to keep out injuries is either to answer pleasantly or nothing especially to women in rage This is taught us in a Christian Poem as much to the purpose as the matter can deserve In quarrels contests and in ill disputes 'T is better quietly to submit and yield Than to engage too rash and keep the field For th'useless vanity of a repute As when to Duel men engaged come 'T is not thought wisdom to make too much play Victory by retreating oft is got An overthrow oft the pursuers lot Better it is when th'Ship is tempest tost To lore the sails than let top-gallant flie And madly cast away both life and ship Great is the power of condescension so The Sun prevails when boyst'rous Winds cann't do To which may be added these also Be not transported by a rash desire Of having victory in all discourse Honestly to recede it greater glory Than to attempt unprofitable fame At wrestling 't is not manhood for to break A joynt of him that 's thrown for he that lay The undermost oft rose and won the day See here how we ought to comport our selves amidst the fire of differences and dissentions and particularly when you see women make a coyle without offering to smile or to show any other pleasant gesture for sometimes they make themselves cholerick and furious to intimidate and make those afraid whom they purpose to shackle in their strong prisons and yet they live so sweetly that we may proceed and call them L Lepida Lues Pleasant Contagion THe poison of an Asp doth not sooner pierce into the inwards of a man whom it hath secretly bitten then an unchast woman doth sweetly fascinate the eyes and the heart of her lover she hath so many artifices to compass her designes that it would be an impossible attempt to write them down for seeing she is the seat of wanton love and one of the partakers with our three enemies her glory is to shew her self and to be called Mistress yea to fetter with cords of vanity the most subtle and unconfined persons of the world This is discoverable by that admirable Hieroglyphick of Venus Pausanias making the Pourtract of this goddess of Love represented her to be extremely beautiful of face placing under her right foot a Lion a Hare a Bird and a Fish and under her left a Tortoise her beauteous countenance to signifie that the woman by the attractions of her countenance drew into her slavery true Herculeses and Sampsons likewise Sardanapalusses and Heliogabalus's Hares in feebleness and delicacy Adams and Davids true Birds in contemplation Solomons in learning and wisdom as also all sorts of men signified by the Fish swimming in the Sea of this great world But that which is most notable is Venus had a Tortois under her left foot which is of that side with the heart to show that as the Naturallists say that creature ceaseth not to live although its heart should be pulled out so the perishing beauty of a Woman hath such power over the slaves of her immodest impudicity that she takes from them their heart understanding and wisdom leaving them yet full of life charming them in such a sort that they remain blind and then exposes them to a thousand vanities and to attempts very near impossible Tell me I pray you what would not a sensuate man do to gain the good grace and favour of her whom he adores in his heart If he be a man of quality and hath wherewithal to maintain his pursuits God knows the expence he is at in courting his Lady besides mimical apishness cares inquietudes and stratagems he must also know what colour she fancieth best to clothe himself in that Silk and give his attendants Liveries he must run at the Ring in Tournament must be seen at Balls at Dances and Masques must salute their windows with morning-musick he must put the letters of her name diversifi'd and enterlaced with yellow green grey and black upon the Cassocks Aparisons c. of his Lacqueys he must quake four hours at the gate relate his griefs bare-headed in at a window he must be resolved at all turns to fight with his Rival and give him the salute of a sword in his belly must contemn all manner of danger even death it self he must offer his blood and his life to hallow and legitimate the sacrifice of his flame must moreover admire her eyes her hands her hair and her whole body to attribute to her the name of goddess darting his sweet life his dear soul and such many like Epithites such alluring sweetnings and attracting miniardises that we must use Pshyches's thousand to count them But what do these good dames during this exercise they foment the fire of love by a thousand inventions that they have in a readiness fair speeches protestations promises oathes which carry the ensigns of friendship Their Balls their Feasts their Banquets their Gates their Windows the Streets broad-places ●●…d the very Churches O impiety ●…erve them to lay their snares and gins for to catch with those counterfeit notes the idolaters

of their impurities They have a whole Arsenal of aspects gestures actions and idle looks of gaudiness ceremonies full of confidence readiness fear grief doubt vexation the better to get the spoil of what they enterprise They will wanton and play with the signes of their eyes head hands gloves handkerchiefs Those hours they have free to greater designes the posts messengers and letters run charged and laden with weepings tears sighs hopes griefs sorrow lamentations afflictions racks furies torments deaths racks fires arrows and flames and if this will not do then they have recourse to despairs revenges impatiencies injuries complaints and to those names of cruel and barbarous Scythian Tiger Bear Lion perfidious ungrateful of no affection With these inventions and artifices they steal away the heart and blind the spirit of the idolaters of their vanity I will not run through the Divine and Humane Histories to prove the power that women have had over the ●●…congest wisest and discreetest men of the world onely say that the Scripture to show the danger of conversing with this sort of women and to teach us to fly them as a pestilence though never so seeming-pleasing and agreeable hath writ down this remarkable sentence Better is the iniquity of a man than a woman that doth well intimating that it were safer to be in the company of a Robber than with the most pious woman in the world tentat enim mulier for a woman is tempting whereas you may continue a good space with a thief without consenting or being accessary to his wicked ways How many do we see in all Histories that have repented to have only seen and spoke with women David regretted the remaining part of his life the occasion and the time wherein he saw and knew Bathsheba The Scripture speaking of those Elders that attempted the honor of chast Susanna saith That all their misery sprung from hence that they saw her often washing her self in a fountain Videbant eam senes quotidie ingredientem deambulantem exarserunt in concupiscentiam ejus The Poet Musaeus speaking of the unfortunate Leander drowning in the billows and boysterous waves of the Hellespont in the performance of his Lady Hero's command makes him complain in this manner For having tasted Beauty's pleasant bait In these rough Seas I find my cruel fate So the prudent Ulysses stopt his ears with wax that he might not hear the voice of the Achelojan Nymphs and carried the herb Moly about him to get out of the company of Circe And if the company and frequenting of good and vertuous women is an unevitable contagion what think we of those who are so miserably prodigal of their worth and honor which should render them the most esteemed most constant and most prudent what shall we think of those miserable women who by their attracts enticements and artifices destroy and ruine so many souls destin'd for heaven St. Austin aggravating the sin which they commit saith That it is more enormous than the sacrilege of the Jews who caused the Son of God to be put to death for they onely shed his blood in taking away his life these damn and destroy those souls which he preferr'd before his own life for to redeem and save whom he did diligently and kindly lay down what ever was dear to him Empti enimestis pretio magno You are bought with a great price saith the Apostle Now forasmuch as they cannot practice the above-named artifices without making and telling a thousand lies and and as many dissimulations we may not be coy in the following our Alphabetmethod to all them M Mendacium Monstruosum Monstrous Lies AMong all other things which makes the wisdom of good men to appear constancy in perplexities and candour in affairs without hypocrisie are the most desireable For as to the first if it be a wonder in nature to see the Salamander an Aquatile to refresh it self sometimes among burning live coals and that to the conservation also of its life though the fire be the activest of Elements It is also a marvellous work of grace to see a soul make to it self a Paradise of comfort amidst the fire of quarrels and contention and the flames of a bloody persecution which it doth the more freely and couragiously for that innocency hath secured its defences and made it conceive of the world as a thing indifferent For although the tempest of Serpentine tongues and the snares of that Tygress Envy compass it on all sides so it happens that in those straits vertue fails not to beget in the heart a million of holy and heavenly thoughts who flying upwards return with a pacifick calm which commands the floods to abate and miseries to end in the sweet spring-time of Angelical repose making it victorious over all those troubles which would any way disquiet it In the second place Although worldly wise men glory in their plots their cunning and dissimulation rendring double evil for evil calling revenge courage simplicity of heart foolishness innocence brutishness freedom of mind levity forgiveness of mind cowardliness and impertinence And when contrarily it is the wisdom of the just always to speak truth as saith St. Gregory in his Tenth Book of Morals chap. 27. when he disguiseth nothing but speaks sincerely suffers injuries patiently loves truth freely flatters no body nor approves the vice of the insolent abhors nothing more than to see lying in credit to be complaisant to those who feed themselves with vanity the praises flatteries and the good opinion of their imaginary excellency I wonder not that God so strictly forbids lying For there is nothing so particularly bolsters up the wisdom of worldlings and the vanity of their ambitions than flattery which is the daughter of lying and the abortive of that servile vice as Plutarch calls it And although it be ordinary to all men in general according to that saying of the Royal Prophet All men are liars yet this hinders not but that it is a sin against nature for a man being framed of a spiritual and corporal part it was necessary that the Author of that nature should give unto her exterior speech to express outwardly the veritable conceptions of the mind and it appears that nothing makes such a difference between man and beasts than this rare gift of Heaven For Man hath his understanding alike the Angels his being with the Stones his vigour with the Plants his senses with the Beasts and nothing doth distinguish them but speech But to proceed farther in this subject we must observe that to speak distinctly six things are necessary in the body the Tongue the Palate the Throat the Teeth the Lips and the Lungs And six faculties of the Soul the Imagination to form its conceptions the Understanding to place them in order the Will to give motion to them the Memory to retain what is taken the Sight to behold him attentively to whom the speech is directed and the Hearing to judge