Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	drink_v	eat_v	wine_n	18,017	5	9.0842	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00303	Epictetus his manuall. And Cebes his table. Out of the Greeke originall, by Io: Healey; Manual. English	Epictetus.; Cebes, of Thebes, attributed name.; Healey, John, d. 1610.	1610 (1610)	STC 10425; ESTC S101646	30,535	178

lacke preferment then haue externall things alike power to draw thee into inconuenience into vice Is it thy part then to hunt after dignity or to wish to be inuited to such or such a great mans banquet O by no meanes What reproache then can once touch thee or how is it possible that thou canst want an honorable place when thou maiest bee Lord and Soueraigne ouer all those goods which are peculiar adhaerents to the nature of man O but I cannot benefit my friends No who told you so It may be thou not canst aide them with money nor procure them the freedome of the citty what then Did euer man teach thee that these were not the gifts of others nor excluded wholye from our disposings And who will helpe another to that which hee wanteth himselfe I but wee intreate you say they to vse but some meanes where-by wee may attaine this or that Well if I may doe so with-out iniury to mine honesty my faith and the high pitch of mine owne thoughts and that you will shew me how I wil vse all the meanes I can for you But if you care not if I lose my true goods to purchase you things only seeming good is that a part of honest friendship or of head-long fondnesse What doe you make choise of an honest friend or an heauy purse If you approoue the first then assist mee in the preseruation of mine honesty and be not the causes of employing mee in those businesses whereby I should bring all my goodnesse to nothing O but I haue yet no meanes to benefite my countrey As how man you cannot builde it a schoole an Exchange or a Bathe what 's all that to the purpose the Armorer doth not store the common-wealth with shooes nor the sho-omaker with armes It sufficeth euery man to containe him-selfe in his owne vocation Now if thou perchance should by thine instructions ingraff true goodnesse in some other of thy country-men shouldst thou not benefit thy country assure thy selfe thou shouldst thou art no vnprofitable member in the state then Yea but what place shall I hold then saiest thou in the body politique Euen what place so euer thou canst with the saue-gard of thy modesty and integrity but if thou casheere them to pleasure thy country what vse shall a good state haue of one giuen ouer to impudence and treachery CHAP. 32. Doost thou see any one preferred before thee at banquets in salutations or in councels well if these be good things thou oughtest to congratulate with him to whom they are befallen But if they be euills greeue not that thou hast missed them but remember that seeing it is not thy study to pursue those things that are not in a mans owne power to dispose of thou canst not possibly haue those graces alotted thee that others haue whose study is all vpon that obiect For how shall hee that doth not attend continually at a great mans doore haue equall place in his fauour with him that doth giue this due attendance or he that waites not at his heeles with him that doth or he that flatters him not with him that doth vniust and insatiable therefore should thine affections be if thou pay not the due price for things that are thus saleable and yet thinke to haue them giuen thee gratis For admitte this comparison what 's the price of a dish of lettice say an halfe-peny Well one comes payes his halfe-peny and hath his lettice if thou pay nothing and so haue none doost thou thinke thy selfe in worse place then hee that had of them no thou hast no reason to do so for as hee hath his lettice so thou hast paid no price Euen so it is here Thou art not inuited vnto some great mans banquet why nor hast thou defrayed the price that the banquet is sold for namely praise and flattory for which the maker there-of setteth it foorth to sayle Pay then the price of it if it like thee to pertake of it But if thou wilt not performe the first and yet desirest to enioy the latter thy thoughts are basely couetous and deiectd Well then insteed of this feast thou hast nothing No yes that thou hast thou hast not pleased him whom thou couldst not finde in thine heart to praise nor hast thou been forced to endure his insolence by eating of his viands CHAP. 33. The prescriptions of nature are layde downe apparantly euen in things wherof all the world hath one opinion As for example if thy neighbours childe doe breake a glasse or such like euery one presently can say it was a chance Why know then that if it had beene thine owne that had beene broken thou oughtest to be perturbed no more then thou wast at the breaking of thy neighbors Now ascend from this vnto things of greater moment thy neighbours wise or his childe dyeth Euery one can say Why wee are all mortall what remedie but when his owne goes then presently hee bursteth forth with O woe is mee O mee most wretched man whereas in very deed wee ought now chiefelye to remember how wee stoode affected when wee heard of the like casualtie be fallen others CHAP. 34. As the markes in shooting are not sett to make the Archer leuell wide so like-wise wee see in nature there is nothing essentiallye euill If any man by chance should fall a strikeing thee and another stand by and let him alone thou wouldest thinke hardly of him and art not thou ashamed then to lette thy thoughts bee iniured by euery man and to be greeued and vexed at the scoffes of euery one bee aduised then and aduenture vpon nothing with-out due consideration of the precedences and consequences therof and then proceed freely Other-wise thou maist well go cheerfully about it in the beginning hauing not obserued the accidents depending there-vpon but in the processe of the worke thou art sure to bee chased from proceeding by some disgracefull obstacle or other CHAP. 35. Wouldest thou be victor in the Olympick games In troth and so would I it is a glory of great esteeme But marke what doth ordinarylye fore-runne it and what followeth it and then enter the lists thou must bee tyed to keepe order to eate but when needs must to forbeare all delicacies to vse necessary excercises at set times to drinke no cold water nor wine but at prescribed seasons brieflye you must bee as obsequious to your Wrastlers and your Fencers prescriptions as you would bee to your Physitians And then you come to the tryall where the hand perhaps is hurt or the anckle wrested downe you goe in the dust and rise perhaps with your mouths full thereof here maist thou get thy skin full of strokes and be ouer-throwne when all is done Consider all this wel and then if you like it turne champion and spare not If not thou must retire as little children doe that now play the Wrastlers now the Fencers and by and by the Fidlers now they sound the

vnto in all our designes would make vs proceede vnto our enterprizes with farre more heed and dilligence CHAP. 61. A mans purse is limited by his body as the shooe is by the foote If thou keepe a meane a meane will keepe thee but if thou exceede thy bound thou art in the direct way to headlong ruine as it is euen in ones shooe For if thou goest beyond thy necessary accoutrement therein then first thou must haue a shooe buckled with Golde and then a Veluet shooe and then an imbrothered one For the thing that once leapeth ouer the meane runneth eternally without limitation CHAP. 62. A woman as soone as euer shee reacheth foureteene obserueth that men begin to carry an eye of obseruation vpon her and therfore she perceiuing that there is no vse of her but in a mans armes beginneth to tricke vppe her selfe and all the hope shee hath is in her comely wearing of hir clothes But it were a labour worthy commendations to giue them all to vnderstand that they haue no way in the worlde to procure them-selues credite but by their modestie shamefastnesse and sobriety CHAP. 63. The true signe of a stupid witte is to bee alway conuersant in corporall matters As in long exercise of the body in much eating drinking stooling or in excessiue practise of Venus her prescriptions These thinges are to bee sodainely dispatched The serious deliberation of thinges is peculiar to the mentall fruition CHAP. 64. VVhen-soeuer any man hath offended thee in word or in worke remember this that it was an opinion that told him hee did as be fitted him heerein for it cannot bee that he should satisfie thy liking in this acte but his owne liking Now if his iudgemente sayle him why then hee that is deceiued hath the losse fallen on his side For hee that shall define an vndiscouered truth to bee a lye wrongs not the truth herein but is wronged him-selfe by his misconceite of the truth Take but these groundes with thee and thou shalneuer bee molested by the callumnies of others For thou hast this repulse for euery disgrace that shall be obiected It is but your opinion CHAP. 65. Euery thing may bee apprehended two wayes eyther with toleration or with impatience If thy brother offer thee iniury doe not consider it is an iniurious part for so thou shalt decline vnto the impatient apprehending of it but reuolue this in thy thoughts that he is thy brother borne and brought vpp together with thee so shalt thou apprehend the wrong done with a minde intending mitigation CHAP. 66. There is no coherence in these assertions I am richer then you and so I am better then you I am more eloquent then you therefore I am your better there is more a great deale in these I am richer then you therefore my wealth is aboue yours I am more eloquent then you therfore my pleading exceedeth yours But thou thy selfe art neither wealth it selfe nor eloquence CHAP. 67. If any man be briefe in his bathing or in any other exercise thou maist not say that he hath done it badly but briefly If any one drinke much wine say not that hee hath drunke badly but largely For before thou censure him how knowest thou that hee hath offended herein So shalt thou get the true knowledge when to censure the things thou seest and when to approoue them CHAP. 68. Neuer professe thy selfe a Philosopher neuer dispute of learning amongst the vnlearned Neuer discourse at a feast of the best formes of eating or drinking but eate and drinke as best befitteth thee And remember that this was Socrates continuall course for auoyding of ostentation they that desired hee should commend them to the Philosophers frequented his company and hee lead them away vnto them whom they desired to follow So easily did hee suffer him-selfe to bee neglected CHAP. 69. If thou chance to be present at any discourse of the precepts of learning held in an vnlearned audience be it thy study to bee silent for it is a dangerous thing to speake any thing with-out due premeditation If any one call thee an ignorant creature and thou feelest not thy selfe offended herewith know that thou hast laide a good foundation for knowledge For the sheepe doe not bring their fodder to the shepheards and shew them what they haue eaten but decocting the meate they haue feede vppon giue the proose hereof in their wooll and in their milke Let not therefore the vulgar bee eare-witnesse of thy words but eye-witnesse of thy workes which are the effects following the due disgestiō of verbal precepts CHAP. 70. Art thou parsimonious in the keeping of thy bodye then be not proud of it Doost thou drinke water let no ordinary occasion make thee affirme so much vnto others If thou resolue to vnder-take any paines for thine owne benefite and not for others doe not proclaime it before the Gods but if by chance thou bee greatly a thirst restraine thy desire by spitting forth the water that thou hast tasted but when thou hast done do not tell this to any other CHAP. 71. It is a true marke of vulgar basenesse for a man to expect neither good nor harme from him-selfe but all from externall euents Contrary wise the true note of a Philosopher is to repose all his expectation vpon him-selfe alone CHAP. 72. These are the tokens of proficience in goodnesse to reprehend no man to praise or dispraise no man to traduce no man to be silent in ones owne commendations touching his place or knowledge to lay the fault vpon ones selfe in all his encombrances to contemne those that praise him in his owne heart to auoide the defence of him-selfe in any reprehension to walke like a weake man softly and to haue a perpetuall care that the state hee aymeth at bee not snatched from him ere hee can attaine it to include all his desires in himselfe to lay his whole dislike vpon the opposites vnto our naturall goods to beare a moderate affect in all things to neglect his being held a foole or an ignorant fellow and finally to keepe a guard ouer himselfe as ouer a treacherous enemy CHAP. 73. If thou shalt happen to heare any man brag of his faculty in vnderstanding expounding the writings of Chrysippus say thus to thy selfe had not Chrysippus writte obscurely this fellow had wanted matter to boast of But what is the ayme of my study the knowledge of nature and the following of that knowledge who shall teach mee then Chrysippus saith one Well to Chrysippus I goe But now cannot I conceiue him Well then must I goe seeke an expositour so then as yet I haue done nothing worth nameing But when I haue gotten an expositor then remaineth it that I make vse of all his instructions and there is the matter of most moment But if I stand onely in admiration of his acute expositions why then what prooue I but a Grammarian in steed of a Philosopher sauing onely this that I read