Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	accustom_v	anger_n	angry_a	16	3	11.4389	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28640	A gvide to heaven, or, Morall instrvctions compiled partly out of the maximes of Holy Fathers and partly out of the sentences of antient philosophers / written in Latin by John de Bona ; translated into English by Iames Price.; Manductio ad coelum. English. l675	Bona, Giovanni, 1609-1674.; Price, James, 17th cent.	1675 (1675)	Wing B3550; ESTC R26447	94,815	245

meer bables They are much delighted with little pibbles and painted stones which they find upon the shore and thou art ready to run mad for a little heap of yellow earth and a few glittering stones and this thy folly may cost thee very dear in the end T is not that I forbid thee to possesse riches if God hath made thee rich but I could wish thou hadst no ill gotten wealth nothing purchased unjustly by sordid gain and too much care and sollicitude Receive thy riches into thy coffers but take heed of hoarding them up in thy mind but be alwaies ready to part with them whensoever it shall please God to take them away No man is truly rich but he that thinks he doth not want riches Doe not stay untill Theeves or chance shall rob thee of what thou possessest prevent them in time and take away from thyself by bearing a mind indifferent towards all these outward things all that others can robb thee of Thou wilt then be master of thyself when thy riches doe not master thee 5. Learn to renounce all pompe and vanity in thy manner of living and live not so much according to the example of others as according to the law and modell which hath bine left us by Jesus Christ Poverty with the help of frugality may be changed into riches Nature desires but little that is to have just provision enough against hunger thirst and cold and no more What hinders but that thou maist have a house good enough without having it built of marble and be cloathed well decently enough without having thy apparell made of the richest silks Canst thou not quench thy thirst unles thou drinkest in a crystall cup that so thou maist drink and fear at the same time Canst thou not cut thy bread without having the haft of thy knife made of Ivory and beset with pearls must thou needs have a bason of silver to wash thy hands in whereas an earthen one would serve as well will not a lantorn give sufficient light unles the work of it be all gilded He is a slave to his gold who thinks his gold can any way adorn him How mucn better would it be to love true riches to wit such as make a man better such as no fortune nor death itself can take away from us why art thou afraid of poverty since thou hast a kingdome in thy own breast The kingdome of God is within thee Let it not be said then that thou seekest any other riches Seek the true and soveraign Good which is nothing else but God himself In him is thy possession and kingdome For in him is all good and all riches Unto whom God is all things this world seems as nothing 6. All that shineth all that seemeth great in this world is but pure Vanity a meer nothing What dost thou wonder at to see a man richly clad in purple loaden with gold and followed by a great train of servants All this is but pompe They are things which are shewn but not possessed and they passe away at the same time that they please This is a truth which is learnt not soe much in the schools of Philosophers not so much from the crosse of Jesus Christ or from the eternall wisedome of God as from the world it self and those who are enslaved in the vanities of it Doe but hear how Aman the most rich the most powerfull the most favoured of his Prince amongst all the men of his time doe but hear how he speakes unto his friends having assembled them together I esteem says he all that I possesse as nothing as long as I am forced to see Mardocheus sitting before the Kings door Oh folly oh blindnes I have often read and heard that all the things of this world are nothing if compared unto those riches which are purchased by Vertue and last for all Eternity but when I consider they were esteemed as nothing by such a wicked man methinks we should esteem them les then nothing Wherefore unles thou canst contemn the things of this world thou dost nothing Begin then to contemn something in thyself and contemn it because it is something It concerns thee to bridle thy covetousnes that so thou maist accustome thyself to the love of poverty and learn to esteem things in as much as thou hast need of them Thou wilt easily contemn all things if thou dost accustome thyself to think alwaies of Death CHAP. VII Of Anger The character of an angry man The causes effects and remedies of Anger 1. NO Anger is just and lawfull unles it be when we are angry against Anger itself It is a cruell monster an outragious and turbulent passion which if once it gets the upper hand in a mans hart it scarce leaves any sign or figure of man in him Anger is a short madnes and makes a man out of himself thirsting after arms blood and slaughter forgetting all honour civility and friendship snatching at any weapon or occasion to doe others mischeif like unto some great Ruine which breaks itself into many pieces upon that which it overwhelmeth Nothing is more hideous to behold then an angry man his eyes seem to burn and sparkle with rage his veins swell his hair stands upright his lips tremble his teeth chatter his mouth foams his voice breaks forth with a harsh and raging Tone No passion puts a man into such disorder It renders the face dreadfull contracteth the forehead makes the head shake the feet stumble the hands tremble and the whole body is put into strange motions Adde his threatning gestures the clapping of his hands his striking the ground with his feet knocking his brest pulling his hair tearing his garments his blood rising in every part Now guesse in what condition his mind is within since his outward motions are so extravagant As the Poets describe the infernall monsters all in flames environed with serpents and howling with a most hideous noise such is the picture of an angry man when he is in his bloody fury and rageth with a brutish cruelty Other vices may be hidden or disguised Anger alwaies discovers it self appears in the face and like fire catcheth and layes hold of all things and the more thou strivest to hide it the more it rageth He that is transported with anger seems uncapable of all moderation 2. Other vices have their certain limits but Anger is boundles and reacheth all things we are angry sometimes against heaven itself Hence proceed soe many blasphemies soe many murmurings against God hence it is that the wicked and libertin raise so many questions and disputes concerning his divine providence And we are not only angry with those whom we think to have already wronged us but we are also troubled with the thought of future injuries so that if we apprehend though perhaps it is but our fancy that such a party will doe us wrong we are moved to be angry with him as much as if he had

follyes of his infancy to undergoe again all the fears of his child-hood all the dangers of his youth all the cares of his man-hood all the labours of his old age No man hath lived soe happily as to wish to be born again Consider therefore whither thou art going and whence thou art parting But perhaps thou wouldest not be afraid to dye if thou didst certainly hope to goe to Heaven This is the cause of thy fear because thou are void of all vertue and good workes and only now beginnest to be good when thou art forced to leave the world Were it not for this thou wouldest not be afraid to dye considering that it is the Gate to eternall felicity It would be a torment to a just man to be born unles death were to follow 5. No man dyeth with joy unles he hath long prepared for it before hand Render it familiar to thy thoughts by a continuall meditation of it that soe thou maist receive it when it comes with a joyfull hart A man is not said to have lived enough for having lived many dayes or many years but for having a mind that desires to leave the world to fly to its Origine He hath lived long enough who dyes well and he dyes well who hath lived well Dost thou desire to procure thyself a quiet death Accustome thyself first to contemn all temporall things He cannot fear death who hath already deprived himself of more then death can take away from him Dost thou desire to lead a pleasant life Clear thy mind of all un-necessary care concerning it be ready for all sort of death and doe not concern thyself whither thou art to dye by the sword or by the violence of a feavor Live foe that thou maist dayly say I have lived He liveth in security and dyes with joy who dayly fancies himself carried to his grave and who is permitted to live after he was content to dye It is impossible thou shouldest live well unles thou dyest every day CHAP. XXIX Of Magnanimity The Character of a magnanimous man 1. THe very name of magnanimity denotates some great matter it is a high vertue of great force and alwaies tending to great things Without this all other vertues would droop and languish For whereas there occur many difficulties in the practice of vertue magnanimity resists all and ouercomes all and never shrinketh untill having past all difficulties it hath generously arrived unto what it had proposed to bring to effect This is the property of magnanimity to wit to incline us at all times to great and heroicall actions and with the help of Gods grace to make us undertake the most difficile labours with a secure and ready mind Thou must resolve to be bold and couragious if thou intendest to come to any thing We cannot expect to perform great matters without great pains Man is able to doe much when he resolves to doe like a man 2. A man of a great spirit alwaies aspires to great things and contemneth all those things as little which the vulgar esteemeth great He does things which are worthy of much honour but is not sorry when this honour is not paid and contemneth it when offered unles Obedience or Gods honour requires the contrary He does nothing for ostentation but all for conscience sake and seeketh a reward for doing well not in the mouth of the world but from the work itself He stands alwaies firm is invincible above all bad fortune and still equall to himself upon all occasions and doth not strive to ascend to higher dignities but is content with his own greatnes He is above all things and therefore is a Slave to no body begs and entreats nothing of others because he wanteth nothing of all that is without him Nothing can frighten or make him yield Sometimes he makes shew of his generous nature but then t is not out of any vain glory for he still considers the degree he is in the gifts which God hath given him But he alwaies joyns unto this a firm and profound humility in the sight of God because he refers all his glory and all the gifts of nature and fortune which he possesseth unto him alone holding for certain that of himself he hath nothing can doe nothing and is really nothing This is to know the true limits of vertue alwaies to have an humble opinion of our selves and all our actions and yet not to refuse those honours which are due unto such actions when we may accept them without breaking the rules of modesty We must not pursue honours but permit them to follow us 3. He that hath this vertue of magnanimity receaveth all the blows of adverse fortune with an undaunted hart that he may attain to the height of perfection When he meets with inferiour persons he can still carry himself towards them with a certain moderation and when he meets with Princes or some other powerfull and wealthy persons he doth not cast himself at their feet in a flattering manner nor will he permit his liberty to be oppressed with their tyrannous power Those things which are worthy of hatred he hateth openly and those things which are worthy of Love he loveth them after the same manner And those things which ought to be done and spoken openly he does and speaks them openly because he fears nothing and hopes for nothing He does the same things which other men doe but not after the same manner and therefore he hides his actions from the eyes of the common people and does not willingly make himself familiar with them He soon forgetteth injuries and is not subject to complain when forced to suffer any thing He praiseth few nor does he desire the praise of others but still labours to doe things worthy of praise He cares not for pleasing any but his friends and superiours nor does he easily admire any thing because nothing ever seems great or new unto him He fears no disastrous event being ever secure in his own Vertue He hath a slow gate a grave voice a moderate staid speech for he that is not sollicitous about many things hath no need to make great hast amd he that is content within himself needs not any great wrangling CHAP. XXX Of Patience The occasions and effects of it Marks of true Patience An exhortation to Patience in all manner of sufferances The necessity of Perseverance 1. PAtience is a Vertue which makes us suffer all the miseries of this life with a willing mind But because these miseries are manifold this vertue hath severall names according to the diversity of Evils which we are wont to suffer It is properly called Patience when it beareth injuries with an equal mind it is called Equanimity when we suffer patiently the losse of outward goods It is called Longanimity when it fortifies the hart in the long expectation of some good It is called Constancy when it strengthens the will to bear all other sort of publick and