Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	wine_n	worthy_a	write_v	17	3	5.3458	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00888	The Christian manuell, or of the life and maners of true Christians. A treatise, wherein is plentifully declared, how needefull it is for the seruaunts of God to manifest and declare to the world: their faith by their deedes, their words by their works, and their profession by their conuersation. VVritten by Ihon VVoolton minister of the Gospel, in the Cathedral church of Excetor.	Woolton, John, 1535?-1594.	1576 (1576)	STC 25976; Interim Tract Supplement Guide G.1999[2]	81,916	210

duety in our vocations and callings It behoueth vs to regard that we neither corrupt our bodies with ryot and surfettyng for we ought to eate and dryncke so muche that our power and strength may be refreshed and not oppressed nor yet that wee doo not eneruate weaken the same with ouer much abstynence and famyne for in both these there is synne and offence Therefore as in all other thinges so in this also Mediocrity is a commendable necessary vertue Although besides a certain perpetual sobriety temperancye in dyet which we ought to obserue we must somtyme as occasion offereth rumpresse and subdue the wanton lousnesse of our fleshe with fasting abstynence and spare dyet because most commonly Lust is a cōpanyon of Gluttony The body must be chastened therefore and broughte into subiection neyther may we lawfully take care for the flesh to satysfie the lusts of it And as those that impare decay their health with riotte and surfetting breeding disseases and hastening their own end are murderers of them selues euen so they that weaken and vtterly destroy theyr bodyes with immoderate abstynence and other austerity of lyfe are in no lesse faulte whyles they make theyr bodies vnable to ex●cute any thing vnto whom the Apostle chargeth vs to geue honor And therfore wryt vnto his scholar Timothy that he should drynke no more water but to vse a lyttle wyne for the weakenesse of his stomack albeit I shal-not néede to speake many words in this behalfe for fewe there are found now a dayes that offend in that part Euerye man therefore must guide his bodye wyth skyll and dyscretion and beware that he dystroye not that whiche God hath geuen vnto him to cheryshe and conserue All the order of our dyet motion and exercyse to geather wyth all trymming and dressing of the body ought to respect sanity and good health but without delycacy nyce pleasure As in dyet it is a fault and almoste Epycurisme to séeke delycacie with all our care so to myslyke cleanlynesse and to refuse good pleasaunt meates which both content our nature and conserue the same is a poynt of méere follye whereof Seneca wryteth very finely As sayeth he earnestlie to desire delycate thinges is a poynte of lycorishnesse so to refuse thinges vsuall and profitable is madnesse Philosophie requireth frugalytie and not myserie He doeth well verily that drinketh vvater to keepe him selfe lowe and he doth aswell that drinketh Wyne for the weakenesse of his stomacke He that eateth sallettes and hearbs doth wel and he doth aswel that eateth flesh boyled or roasted In which sence Seneca also hath wrytten thus He is a worthy man that so vseth earthen vessels as though they were plate and he is as worthy that vseth plate as if it were earthen vessels That is a weake and infyrme mind that can not vse well riches Euen so let vs thinke that to bée but a supersticious minde that dare not eate delycate meates especially such as may without great cost and labour be obtained For all things are cleane to those that are cleane and nothing is to be refused if it be taken with geuing of thanks For that which entreth in at the mouth doth not defyle a man. ●nd yet I woulde not that any man shoulde vse my wordes as a cloake and defence to lust ryotnesse and prodygal●tie wherevnto nowe a dayes most part of men are geuē without any measure I meane nothing lesse this world hath no néede of pleasaunt pyllowes and soft coushins For now euen many are most precyse make no scruple to tumble and wallow in al kinde of prodigality as in deynty fare in costly apparel sumptuous building for the most part of them they make no conscience in spoiling houses of learning and studie and in taking away the patrimony of Christes church But touching the first part they answere that meates apparell and buildings are matters méere indifferent and defende them with the cloake of Christian liberty They are things indifferent I confesse if a man doo so vse them But when they are couetted with extreeme gréedynesse shewed forth with ostentation wasted prodigally the things y were lawfull in theyr owne nature are nowe polluted and abused The Apostle maketh an apt euident distinction betwéene thinges indyfferent All thinges sayth he are cleane to those that are cleane but to those that are spotted and vnbeleeuers nothing is cleane seeing their minde and conscience are polluted and defyled And why are the rych men cursed who haue their consolation who are ful who laugh who sl●epe in Iuery beddes who ioyne lande to lande whose banquets are full of harmony and musick Doubtlesse Iuery golde meates and musicke are the good gyftes of God appoynted by his prouidence for the vse comfort of man and there is no sinne in theyr natures But when God hath blessed vs with these his good gyftes if wée vse them with excesse fylthy pleasure vaine iactation and being neuer satysfied doo styll groone and gape after more we abuse Gods good gyftes and pollute our bodyes and consciences Let men cut of them in the vse of these thinges immoderate lust prodigalytie vanitie and arregancie and frame theyr natures to sobrietie the vse of Gods creatures shall be both lawfull and holy And this my counsell I offer aswell to the poore husbandman as to the Gentleman for they in theyr callinges so farre as their habylyty wyll stretche excéede in prodygalytie and ryotte and if they kéepe a better staye herein then others it is rather for want of power then of wyll And that vulgare spéeche is commonly veryfyed Vnder a frees coate oftentymes there lurketh a purple minde and againe vnder purple and fylk an humble and gentle nature This is the best then for euerye man to lyue according to his callyng order eyther homely or worshipfully but therewithal to remember that all men are fed susteyned of God not to ryotte but to lyue and to learne with the Apostle To bee content with that they haue ▪ c. Seneca inueygheth very earnestly against the abuse of necessary things his wordes in some are these Nature hath commaunded that we should haue a care of our selues but to be ouercarefull it is a faulte Nature hath mingled pleasure with thinges necessarye not that wée shoulde desyre them But that those thinges without the which wée can not lyue might be more welcome vnto vs If pleasure come alone it is lousnesse Wée ought then to withstand the beginning it is more easy to kéepe them out at the fyrst then afterwarde to expel them Yea but thou wylt saye beare with mée but a lytle but this lytle encrocheth and when you would you can not make an ende Therefore séeing we knowe so perfectly our owne imbecilytie let vs bée quyet and stay our selues Let vs commyt our weake minde neither to wyne women delectation ambition adulation neyther to any vaine