Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	life_n	lord_n	11,091	5	3.8914	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70920	A general collection of discourses of the virtuosi of France, upon questions of all sorts of philosophy, and other natural knowledg made in the assembly of the Beaux Esprits at Paris, by the most ingenious persons of that nation / render'd into English by G. Havers, Gent.; Recueil général des questions traitées és conférences du Bureau d'adresse. 1-100. English	Bureau d'adresse et de rencontre (Paris, France); Havers, G. (George); Renaudot, Théophraste, 1586-1653.; Renaudot, Eusèbe, 1613-1679.; Renaudot, Isaac, d. 1680.	1664 (1664)	Wing R1034; ESTC R1662	597,620	597

Lightning Which disguisements are easily discover'd by rubbing them with Sope for it takes off all the superficial colours and leaves none but the natural caus'd by the humours Others get some body to make a hole neer their ears or some other place and blow strongly thereinto between the flesh and the skin that so being pussed up they may be taken to have a Dropsie One of the hardest cheats to be discover'd was that of a Jugler of Flanders who every morning having first stopp'd his fundament very exactly swallow'd down half a pound of Butter and some Quicksilver after it which put him into such hideous motions and gestures that every one judg'd him possest At night he unstop'd himself and voided his Devil backwards The Third said That a Fever may be caus'd by rubbing the Pulse with Oyle in which the horned Beetle hath been boil'd or by applying Garlick to the fundament And that the Herbs Spear-Crowfoot Bryony Turbith the juice of Tithymal or Spurge Yew and many other caustick simples serv'd them to make Ulcers which are easily discernable to be artificial But of all feign'd maladies the hardest to be known and the easiest to counterfeit is Folly like that of Solon Brutus and many others for the most incurable folly is that which imprints fewest signs upon the body and there are stark fools who have intervals during which their minds are as clear and serene as the wisest The Fourth said 'T is usual for those who complain of one another after a scuffle to pretend themselves not only more injur'd then they really were but also wounded when they are not but especially women big with child are apt to be guilty in this kind He said that a certain lewd fellow having outrag'd one of his companious almost unto death yet so that there appear'd no wound or impression of cudgel or other weapon upon his body for that he had beaten him with a long sack fill'd with gravel which not making the contusions suddenly apparent he caus'd him to be visited and search'd immediately and himself made greater complaints then he So that had it not been for the wile of the Surgeon who silene'd this bawler by threatning to trepan his head for the easing of these pains whereof he complain'd the Judges were hugely at a loss whom to charge with the wrong Which shews how difficult it is to distinguish true maladies from feigned II. Of regulating the Poor Upon the second point it was said That there are three sorts of poor some really are and so call themselves others call themselves so but are not and others who though they are so yet do not speak of it The first are the poor become infirm through disease age or other inconvenience for whose relief and support Hospitals are design'd The second are the strong who cannot be term'd poor so long as they have arms to gain their livings The third are the bashful poor Their disorder is general but that of the strong hath most dangerous effects And inasmuch as an evil must be known before remedied it may be said that these Beggars are the most dangerous pest of States whether they be consider'd in reference to God us or themselves They speak not of God but to blaspheme him they abuse his Sacraments and are profess'd breakers of his Commandments For God said to man Thou shalt eat thy bread in the sweat of thy countenance but they devour the bread of others without doing any work There shall be no Beggar amongst you saith God but they make a trade of it and come even to the Altars to interrupt people's devotions In respect of us they are the ordinary Seminary of the Plague by their nastiness and infections which they bring even to our doors of war too it being always easie upon the least discontent to list such people who are ready to do any thing you will put them upon without fear of punishment from which poverty is exempted of Famine also these idle bellies and unprofitable burthens of the earth being as unapt to cultivate it and other arts which bring good things to men as they are insatiable in devouring them Yet they do less hurt to others then to themselves leading a dead life yea a thousand times worse then death through the miseries into which their idleness involves them Now it imports the publick no less to remedy their slothfulness then it doth the humane body to suffer a paralytical member under pretext that it is less noble then the rest I conceive therefore that 't is fit to constrain sturdy Beggars to work by keeping them close and chastising them yea to send them to the Gallies according to the Ordinance of Francis I. rather then suffer their disorders The Second said That Hospitality towards the poor hath been ever in so great esteem that Pagan antiquity made a principal title of it to the greatest of their Gods and conceiv'd them parallel crimes to cast the Altar out off the Temple and to remove mercy out of man's breast it being so proper to him that it is therefore term'd Humanity as inseparable as his very being Nor is there any thing in the world but invites us thereunto by its example The Guardian Angels and Celestial Intelligences take care of men the soul immediately sends an affluence of blood and spirits to a wounded part the principles of nature how incompleat soever they be cannot endure privation which is the image of Poverty and the Celestial bodies include in their circumference warm by their motion enliven by their light and adorn by their influences all the inferior bodies The Principal amongst them the Sun the poor-man's fire and the type of charity communicates his light and his heat indifferently to all the world The Elements use violence and destroy themselves rather then endure a vacuity in nature Metals the richer they are the more they are dilatable Plants which cannot uphold themselves are propt up by others more robust In brief all Beasts are frighted at the sight of those of their kind if they be dead or in any misery Suidas tells us that there is a bird called Cyncle which being unable to build a nest by reason of its weakness is welcome into those of others But though every thing should not preach this doctrine to us yet seeing men how different soever in their belief all agree in having care of the poor that Charity is to out-live all other Christian vertues and that our Lord in his sentence of eternal life and death was pleas'd to use no other reason then this of having given or deny'd alms to the poor whom he calls himself all this would sufficiently manifest that no greater care ought to be had in any case then in this The Third said that the point in hand was not so much to commend as to determine Charity and to know whether of the two sorts of Alms mention'd by S. Austin Bread or Discipline is to be given to every poor

made for man the greatest happiness that can befall them is to serve him in something though by the loss of their lives But this is rather a fair excuse to cover our cruelty and luxury seeing Animals are no more proper then Plants to nourish man Witness our first Fathers before the flood who were so long-liv'd although they liv'd not of flesh Whence 't is inferr'd too that inanimate things may nourish us better then Plants For the taste is an ill judge in this cause the Eele amongst animals and the Peach amongst fruits affording the worst nourishment though they rellish most deliciously The Similitude of substance is of little consideration for Animals live not of their like and the Cannibals are ordinarily all Leprous That a thing may be food 't is sufficient that it have an humidity or substance proportionate to ours in what order of things soever it be found And nature has had no less care of nourishing an animal then of healing it but she has endu'd all sublunary bodies with properties medicinal to man Lastly we cannot reckon among Plants those excrescenses which we call Truffes and are held to be produc'd by thunder in some kinds of earth whence they are gather'd and yet they nourish extremely The Sixth said When that which enters into the Stomack is alter'd by it 't is call'd aliment for heat is the chief Agent by which it is united and assimulated whence it comes to pass that according to the diversity of this heat Hemlock serves for nourishment to the Starlings but kills man Now to judge whether that which hath had life be more proper for nutrition then that which hath not we need only consider upon which of the two the natural faculty which disperses this heat acts most powerfully which no doubt it doth upon that which hath had life since it hath the conditions requisite to food being in some sort like as having been alive and also qualifi'd to become so again because when a form forsakes its subject it leaves dispositions in it for a like form to ensue 't is also in some sort unlike being actually destitute of life Wherefore as that which hath life really cannot nourish a living thing because of its total resemblance and there is no action between things alike otherwise a thing might act against it self since nothing is more like to any thing then it self So that which never had life cannot nourish an animal by reason of its intire dissimilitude and because between things wholly unlike there is no action II. Of Courage Upon the second Point If 't is worthy admiration that amongst Animals a little dog gives chase to a multitude of Oxen whence the Hebrews call a Dog Cheleb that is to say All heart in regard of his courage 't is more to be wonder'd that amongst men who are of the same species and fram'd after the same manner one puts to flight three others greater stronger and oftentimes more dextrous then himself The cause hereof is attributed to heat but besides that we see many sufficiently heated in every other action but cold when it comes to fighting as they say there are good Grey-hounds of all sizes so there are great courages of all tempers and although the hair complexion stature and habit of body are the most sure witnesses yet every body knows that there are valiant men found of all hairs and statures yea of all Ages the seeds of courage being manifest in children and the remainders in old men It seems therefore that courage proceeds from the fitting and well proportion'd temper and structure of the heart and arteries for when these are too large the spirits are more languid and the actions less vigorous either to repell present dangers or meet those which are future Yet the Cholerick are naturally more dispos'd to magnanimity the Phlegmatick and Melancholy less and the Sanguine are between both Education also and custom are of great moment as we see Rope-dancers and Climbers perform strange feats with inimitable boldness because they have been us'd to walk upon Ropes and climb the Spires of Churches from their youth So a child that has been accustom'd to dangers from his infancy will not fear any Moreover Honour and Anger are great spurs to valour especially when the latter is sharpned by the desire of revenge which is excited by injury derision or ingratitude Exhortations too are very effectual And therefore when ever Caesar's Souldiers did not behave themselves well he observes that he had not had time to make a speech to them Nor is Necessity and the consideration of present danger to be omitted for the greatest cowards oftentimes give proofs of courage upon urgent occasions when there 's no hope of flight and one of the best wiles of a General is to take from his Souldiers all hope of retreat and safety otherwise then in victory Example also prevails much both as to flying and to fighting Wherefore those that run first ought to be punish'd without mercy as they who first enter a breach or are farthest engag'd amongst the enemies deserve great acknowledgement of their vertue But particularly amongst persons acquainted and mutually affectionate courage is redoubled by the presence of the thing belov'd witness the sacred Legion of the Thebans But the desire of honour and hope of reward are the most powerful incitements to valour Upon which account the King's presence is always counted equivalent as all his Troops together The Second said Courage is a vertue plac'd between boldness and fear Yet it is chiefly conversant in moderating fear which is an expectation of evil Amongst the evils and adversities which cause terrour to men some are to be fear'd by all and cannot be slighted by a vertuous man as ignominy punishment for a crime or other infamy Others may be fear'd or despis'd without blame if our selves be not the causes of them as Poverty Exile and Sickness And yet a man is never the more couragious for not fearing them For a Prodigal is not couragious for not fearing Poverty an impudent fellow that hath lost all shame may easily despise banishment as Diogenes did and a Sot will be insensible of an incurable disease which a wise man supports patiently Lastly some evils are to be contemn'd as all dangers and misfortunes which necessarily come to pass in life and death it self in the despising of which the greatness of courage principally appears especially in that which happens in the wars fighting for one's Prince and Country as being the most honourable and glorious of all The Third said No vertue can keep us from fearing death which gave so great apprehension to the most wise and to our Lord himself and which Aristotle deservedly calls the most terrible of terribles the same Philosopher also teaching us that a vertuous man infinitely desires to live and ought to fear death because he accounts himself worthy of long life during which he may do service to others and he knows