Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	moses_n	mount_n	119	3	9.3175	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07629	Contemplatio mortis, et immortalitatis	Manchester, Henry Montagu, Earl of, 1563?-1642.	1631 (1631)	STC 18023.5; ESTC S112815	39,881	132

violently both by destinie all men by Decree Quē dederat cursum natura peregi said the Poet. But the Diuine tels vs though Moses dyed vpon one Hill Aaron vpon another Hill yet both where they might see the land of Promise How familiarly did Moses heare of Death when there was no more betwixt God and him But Moses goe vp and dye With such a sociable compellation are good men inuited to Death as to a Feast Nec mihi Mors grauis est posituro morte labores Mors mihi merces erit The assurance of life after Death ALthough my flesh bee eaten with wormes Assurance of life after death these wormes turned to dust this dust blowne through the earth yet after thou hast turned all to destruction Againe thou sayest Come againe you children of men Redemptor meus is the word of assurance My Father and your Father saith the Gospel Meum and tuum are words of Assurance to mens soules though in mens states they make all Controuersies I know that my Redeemer liueth How doe I know it not by Opinion but by Faith Fides non creditur sed cernitur Things are not so because we are perswaded they are so but because they bee so therefore wee are so perswaded The woman with child knowes shee is with child when shee feeles it stirre liuely So the Spirit of God assures our spirit when wee feele his Spirit in vs. Holy Iob saith Though after the skinne wormes destroy the body yet in my flesh I shall see God for my selfe and mine owne eyes shall behold him and not an others Which numerall Identity giues certaintie that this soule of mine impersonated anew and so inanimating my body againe shall giue a new being and a better being vnto both That soule the lost pearle which to finde a man would haue giuen all that he had shal there be found ingrauen in gold where as heere it was found set but in clay The fourth generall diuision IIII. What our last thoughts should be AS in greatest extremities good Physicians leaue drugges and minister onely Cordials so deale by thy soule when death approaches cast away all worldly cares entertaine onely thoughts that will animate thy weake body and refresh thy thirstie soule as did that dew of Hermon falling vpon the Hill of Sion nor will I feare how this body of mine shall appeare an other day For I am promised by him that will performe it shall not be found naked But this couering of flesh being cast off I shall take this body againe cloathed with glory as with an other garment This doth Saint Paul most elegantly and diuinely expresse saying Wee know that if our earthly house of this Tabernacle bee destroyed wee haue a building giuen of God that is a house not made with hands but eternall in the heaueus For therefore wee sigh and desire to be cloathed with our house which is from heauen Because that if wee be cloathed wee shall not be found naked For indeede we that are in this Tabernacle figh and are burthened because we would not be vncloathed but cloathed vpon that immortalitie might be swallowed vp of life And hee that hath created vs for this thing is God who also hath giuen vs the earnest of his Spirit Therefore we are alwayes bold though we know that whilst we are at home in the bodie wee are absent from the Lord. For wee walke by faith and not by sight Neuerthelesse we are bold and loue rather to remoue out of the body and to dwell with the Lord. 2. Cor. 5. This is so promising and so sweet as it seemes to transport a man aliue from earth to Heauen Hîc in via es sed illic eris in Patria Therefore baite not too long vpon pleasures by the way All the while I liued said a good man I was going on my iourney towards my countrey but now that I am dying I finde my selfe neere home I am now come to Mount Sion the Citie of the liuing God the heauenly Hierusalem I will not therefore sit downe on this side Iordane but hasten to the Citie whither when I come I shall there see my God face to face Heare my Sauiour say Euge bone serue It is my Fathers will to giue thee a kingdome Is it not enough that my God is gone vp to prepare a place for me but will hee giue mee a kingdome also And shall not I bee glad when God shall come and fetch mee to inthrone mee in this kingdome Absit Now mee thinkes I heare my soule say Cur non accedis Domine Quid moraris I haue too long dwelt in this sepulchre of earth And woe is me that I still remaine in Mesech and dwell in these tents of Kedar It is enough Lord as Elias said in the wildernesse Take now away my life for I am no better then my Fathers were Nay my soule is now growne so high minded that shee saith Maior sum ad maiora genitus quàm vt mancipium sim huius corporis Thus rich in thoughts and great in expectation doth diuine Contemplation make vs. God hath not giuen a soule to any creature else but Man Therefore it is but duety in Man to know the dignitie of his Soule which is so heauenly ambitious as it will not let heauen alone till it may see as it is seene Grauata est anima mea my bodie is a burthen to my soule It hath had honour enough to haue beene so long companion with my Soule wherefore now as Saint Hierome said Egredere anima egredere The Hermite sitting on his turft said to his soule Sexaginta annos seruiuisti Deo nunc mori times Goe out of this Arke of flesh O my soule for I smell the sauour of rest Celeritas nunc in desiderio mora est Though my soule as a bird for necessitie sake hath been faine to stay awhile heere vpon earth yet willingly would she be soring in the skies But I finde that ista vita est mihi impedimento ad id propter quod viuitur Specially when I heare my Sauiour say Father I will that those whom thou hast giuen mee be with mee also where I am That they may behold my glory To him that is faithfull vntill death I will giue a Crowne of life Therefore desiderio desideraui ergastuli huius egressum that I may see facie ad faciem him whom my soule loueth and to bee Lord where thou enioyest thy selfe and glorified spirits enioy thee Entertaine thy last houres with such like thoughts Et hatibi dabunt ad aeternitatem Iter in itinere subleuabunt They will Angelize thy body and imparadise thy soule before thou commest into Heauen yeeld a sweetnesse farre beyond the bitternesse of Death Certainely a good soule thus imploying it selfe in ista hora will not leaue the felicitie it shall haue in such a transmigration from death to life for all the ioyes that life past did euer render her Good Saint Austine

yeeres tossed vp and downe the world as in a troubled sea will bee glad of Death as of Mount Ararat a resting place for his tyred Soule As an Apprentise patiently vndergoeth seuen yeeres labour to bee made a Freeman or as a bondman waites for the yeere of Iubile So doth the Soule for her deliuerance Lastly death doth vs not the least pleasure in freeing vs from phantasmes and vaine pleasures Pleasure may stand with innocencie for God loues to see his creatures happy But commonly the pleasure of the body is the poyson of the soule A man smothered in Roses meetes with Death though in sweetnesse Delicatas enim mentes eneruat felicitas In vaine mirth there is no true ioy nor gladnesse in laughter Nam res est seuera verum gaudium Delight in pleasures and you shall finde your greatest pleasures become your bitterest paines in their losse A man whose soule is conuersant with God finds more pleasure in the desart and in death then in the Palace of a Prince The benefits that come by death FVlnesse of grace The benefits by death which heere we haue but in part Viuere velinthomines vt perfectisint Mori volunt perfecti sunt Heere wee haue but arrham Spiritus there we shall haue pretium Secondly perfection of glory Erimus participes non spectatores gloriae Enioy with these eyes visionem illam beatificam ioy vnspeakeable And saith S. Iohn your ioy shall no man take from you Thirdly inseparable fellowship with Christ They follow the Lambe whithersoeuer hee goeth There wee shall bee married to him heere we are but contracted Desponsabo te mihi saith the Prophet Those fauours and loue-tokens I haue heere receiued doe but inflame not satisfie desires and I am willing to part with them lest they should make mee loth to depart to him that gaue them Meretricius est amor plus amicum quàm sponsum diligere Lastly it brings mee where I would be into my owne countrey into Paradise where I shall meete not as in the Elysium of the Poets Catones Scipiones Scaeuolas but Abraham Isaac and Iaeob The Patriarks my Fathers the Saints my Brothers the Angels my Friends my wife children kindred and seruants that are gone before me and doe there attend mee looking and longing for my ariuing there Therefore with Dauid I will say Lord when shall I come and appeare before thee Like as the Hart panteth for the water brookes so panteth my soule for thee O God I had rather be a doore-keeper keeper in thy house then dwell heere though in chambers of pleasure Touching the second generall Diuision II. The feares or ioyes that death brings NAturally men feare Death The feares of death because it ends being which Nature would preserue Rachel mourned for her children and would not be comforted because they were not When Moses Rod was turned into a Serpent it was fearefull But when God bids Feare not to take it vp it may well be handled Timeat mortem qui Deum non timet sed si sperare desideras desine timere It is well said Pompa Mortis magis terret quam mors ipsa Groanes convulsions and a discouloured face shew death terrible But that Philosopher is not to bee followed who to prepare himselfe the better for death set forth death most fearefully nor yet that Emperour to be praised who so little esteemed of death that hee dyed in a complement Feare of death kills vs often where death it selfe can doe it but once The Philosophers thought that if death as bad as men count it were not mingled with bitternesse men would runne to it with desire and indiscretion Ergo mortem concupiscentes timentes aeque obiurgat Epicurus It is true life would not willingly be troubled with too much care nor death with too much feare Feares betray cares trouble those succours that reason would yeeld to both Multi ad fatum venêre suum dum fata timent Feares multiply euils Faith diminishes them yet most men wish vt mors potius semel incidat quam semper impendeat because nothing is so painefull as to dwell long vnder the expectation of some great euill Conscience of dying giues the right sence of death and the true science of liuing For by death absoluitur anima resoluitur corpus gaudet quòd absoluitur quòd resoluitur non sentit Therefore said the Heathen man Non nego poenas esse quibusdam post mortem sed quid ad mortem quod post mortem est If there be any feares in death saith a wise man Quare iuuenes non timent fieri senes But it is the nature of feare to make dangers greater helpes lesse then they are When Anaxagoras had word brought him that his deare and onely sonne was dead Scio said hee me genuisse mortalem The sonnes condition satisfied the fathers passion without more words Hee can neuer be at ease nor liue contentedly that liues continually in feare of death Nil in morte metuamus si nihil timendum vita nostra commisit There is no such gentle remoouall of all life's discontents as a quiet death Hee that knowes not how to end his time hath lost all his time Nescire mori miserrimum Socrates de morte disputabat vsque ad ipsam When Otho and Cato had prepared all things for their death they setled themselues to sleepe when they awaked and found themselues vpon the stroke of execution all they said was Vita supplicio data est mors remedio Cruell tyrants haue beene told to their faces that their threates of death were promises of life Their swords were fauours to the sufferer Mortall wounds made them immortall Viuere non potest qui mori non audet Though it be true that it is in vaine to feare what wee cannot shunne and feare of death as a tribute due to Nature is a weakenesse yet feares be not alwayes ill symptomes before death nor in death at that instant nature will reluct for loue sake to keepe still her being But grace thus distinguishes of being To the wicked the best thing of all were not to haue beene Non nasci optimum His next best were to liue long It was ill with him that he was borne worse that he must dye for hee not being sure of a better would faine be sure of this Conscious to himselfe that this dying life will bring him to a liuing death His hope is no longer then his breath His word is Dum spiro spero he flutters inter mortis metum vitae tormentum viuere nolit merinescit With good men it is otherwise to them the best thing of this life is to haue been for this leades the way ad beatitudinem patriae to the fruition of their faith Quid huius viuere est saith hee sed dijs mori His word is Cum expiro spero his hopes faint not when his breath failes him Patienter viuit delectabiliter moritur To this man mori