Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	age_n	young_a	youth_n	884	4	8.6083	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B14844	Six excellent treatises of life and death collected (and published in French) by Philip Mornay, sieur du Plessis ; and now (first) translated into English.	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; Cyprian, Saint, Bishop of Carthage.; Ambrose, Saint, Bishop of Milan, d. 397.; Cicero, Marcus Tullius.; Seneca, Lucius Annaeus, ca. 4 B.C.-65 A.D.	1607 (1607)	STC 18155; ESTC S94239	82,027	544

who honor thee in this world but to resplendent and most excellent verity her self Axi Thy discourse hath made mee change my mind I am now so far from fearing death that contrariwise I ardently desire the same and to expresse my selfe more magnanimiously I am already in a maner out of the world and begin to enter into these diuine and eternall paths so that being wholly eased of my infirmity I am quite become another man than that I was before CICERO in his dialogue of old age towards the end THere remaines a fourth reason which seems to vexe and torment olde age that is to say the approach of Death which at that time can not bee farre off But I think that old man to be very miserable which in the space of so long time before neuer learned that death simplie was not to bee feared but rather to bee cōtemned if it destroy the soule as some thinke but according to my opinion it ought to bee desired seeing it leades man to a place where he shall liue eternally Wee cannot finde any one betwixt these two opinions What should I then feare if I either feele no misery at all or if I shall bee happie after death Besides this is ther any man so foolish how yong a Gul soeuer he be to suppose that he hath a Patent of his life but til the euening He is so farre from that that euen youth it self is subiect to many more kinds of death than old age yong men sooner fall into diseases they are more grieuously sicke and hardlier healed so that it is rare to see men liue to bee olde If this were not wee should liue more wisely and happily for old men are indued with the vnderstanding of counsel and wisedome and without them Cōmon-wealths could not stand on foote But let vs come to this feare of present death and in that olde age is wrongfully charged to be subiect to this apprehension feeing this is a more common accident with youth For my part I felt in the death of my sonne your brothers of whom great hope of good hereafter was cōceiued that death threatens all ages Some body may reply that a yong man hopes to liue long which one aged cannot expect This hope is truely the hope of a yong man that is to say of a light head For is there a greater sottishnes than to make sure and certain of that which is altogether vncertaine and vnsure But an old man hath no reason in the world to cōceiue any such hope and I affirme that his condition herein is far better thā a yong mans in that he hath obtained what the young man doth but hope for and that is long life which the olde man hath passed I pray you what length doe you find in a mans life fet down vnto me the longest of all others Let vs consider the age of the King of the Tartessians for I find in bookes that one Arganthonius reigned fourescore and liued sixescore yeeres but I see that ther is nothing long but tendeth to some period the which being attained vnto all the rest is gone and past ther remaining nothing but what thou hast obtained by Iustice and pietie The howers passe away so doe the moneths that past neuer returnes againe what will come hereafter we knowe not Euery one must be contented with the time allotted him to liue For as hee that playes a Part vpon a stage needes not to repeat the whole Comedie from one end to the other to make him be accompted a good Actor so that in the Part which he properly plaieth he giue contentmēt to the spectatours no more is it requisite that the wise man should liue as long as the oldest man that euer liued in the worlde because a shorte life is long enough for a man to carrie himselfe therein honestly and vertuously And so if our dayes shoot out at length we must be no more weary of them than labourers that after the beautie of the Spring time see Summer ensue and then Autumne For the Spring time resembles youth and makes some demonstration of the fruits which afterward must be reaped Other ages are proper to gather and lay vp the increase of the earth and the fruit of olde age is the remembraunce of those goods which wee haue formerly purchased whatsoeuer is done according to nature we may place in the rank of good things But what is more naturall than to see old men die The same falles out to youth but somewhat against Nature and as it were in despite of her so that when yong men die me thinkes I see as it were a great fire quenched by an huge quantity of water where as contrariwise old men droppe away of thēselues without any violence offered like to a fire that quencheth of it selfe And euen as apples but greene and vnripe fall not from the trees except we violently pluck them off being ripe they fall off without vsing any great force thereto so also young men seeme to die not without some violence offered to their nature old men quite otherwise The which so cheares mee vp that the neerer I approach vnto death the neerer I discerne my selfe to hale in with that harbor and port where I pretend to anchor after so long dangerous a nauigatiō All the ages of our life are limited but only old age wherein wee liue vertuously as long as the means yet remaines to labour in our vocation and otherwise to hold death in contempt the which may bee the reason also that old age is more ardent and couragious than youth This is that which Solon answered to the Tyrant Lisistratus who interrogated him concerning vertue wherewith he so braued him and was alwaies opposite to his designes because sayd Solon I am old but the ende of this life is then most sweet and excellent when the same Nature which built defaceth also her worke whē a man til the last retains his senses vnderstāding entire For euen as the Carpenter or Architect can easily when he lists plucke the ribs and beames of his ship asunder or the other plucke downe that building which he had erected euen so Nature most properly dissolueth a man whom shee before had sodered together of two so different pieces now al kind of Soder and conglutination lately made is hardly dissolued but in that old and long worn it is otherwise and so the remainder of life is not much desired or sighed after by the aged who haue reason rather to be ready to dislodge expecting minutally the great Captains comandement which is God without whose will and pleasure as Pythagoras sayd wee are prohibited to leaue our Guarison Corps du guard wherin we are constituted in this worlde There is a notable saying ascribed to the wise Solon wherin hee would haue his friends to mourne and lament his death which makes me thinke that his meaning onely was herein that they should shewe to

vs conclude that death in it self is not an euill thing for there is no death either for those in this world or those out of it For the liuing it is nothing to them because they liue and for the dead they are out of his clouches And so it is no euill or discommoditie to the liuing who haue nothing to do therwith nor to those which in respect of the bodie are insensible and in their soules freely deliuered from the same CAAP. 8. That it is not Death it selfe of which men are afraid the opinion and apprehensiō therof only terrifies IF death be redoubted of the liuing I say it is not death it selfe but the apprehension thereof as euery one applies the same to his owne affections or in respect of his conscience as it is touched therwith whose wounds we may well accuse and not the sharpnes of death For the rest death is the gate of repose to the righteous as on the contrary it is the shipwracke and ruine of the wicked Out of question it is not the passage of death that offendeth them that feare to die but it is the apprehension and horrible conceit of this passage that thus tormenteth them In briefe as I saide before death greeues vs not but the apprehension thereof Now this terrible apprehension is grounded vpon a precedent opinion of our infirmitie and contrarie to trueth for veritie encourageth opinion daunteth vs. I will further auerre opinion it selfe hath a reference to life and not to death and we shal find that it is life it self which we iudge grieuous wher upon it appeares that the apprehensiō which we haue of death must not be referred to death it selfe but to life for if we haue done nothing in our liues whereof to be afeard wee haue no iust cause to feare death for punishment deserued by reason of offences committed feareth those of true iudgemēt and to commit sinne is an action of the liuing and not of the dead Life therefore hath relation to vs and the vigor and propagatiō of the same is supposed to be in our power but death which is the separation of the soule frō the body doth preiudice vs nothing at all The soule is deliuered and the bodie returnes vnto dust from whence it came The deliuered part reioiceth the body which goes to the earth feeles nothing and consequently hath no apprehension therof But if death bee an euill thing how comes it to passe that young men feare not to growe old and flie not the neighbour age vnto death From whence proceeds it that one which foresees his owne death dieth more willingly than another whom death surpriseth of a sudden So that I suppose they are very well satisfied which tooke death to be an euill thing and it were but for this onely reason amongst many others that by life we passe to death and by death we return to life for none can rise again except he first die It is true that fooles feare death as the worst thing that can befall them but the wise desire it because it is the ease of their labours and the end of their trauels For that which otherwise may bee said there are two reasons why fooles feare death one is that they call it death annihilation which in deed cānot be cōsidering that the soule liues when the body is reduced to ashes besides the bodie it selfe also must rise againe Another is because they fear the torments punishments wherof Poeticall books make often mention that is to say the barkings of Cerberus the terrible profunditie of the riuer Cocytus the Ferri-man Caron the troups of Furies the Infernall depths wherein the monster Hydra remaines that deuoures all where wee may see Titius whose intrailes renew growe again after they haue been eaten by a great huge Vulture which neuer ceases to torment him In like manner Ixion who rowles incessantly the great stone with the huge rock hanging iust ouer their heads that make good cheare beeing ready to fall vpon them These be the Poets fables But so that wee must not denie but there is punishment after death And if wee referre that to death which happens after it let vs also referre vnto life that which fals out after life Punishment therefore must haue no relation vnto death the which as before was deliuered is but a separation of the soule from the bodie And this separation is not euill seeing that to be dissolued Phil. 1. and liue with Iesus Christ is the best thing of all others saith the Apostle It followeth then that death of it selfe is not euill True it is that the death of sinners is euill From whence I collect that therefore all death in generall is not bad but that only of sinners in particular for Psal 14. 116. the death of the righteous is precious the which once more declares that the euil lies not indeath but in sinne The Grecians expressed death by a word which imported to haue end because it is the end of this earthly life The Scripture also calleth death a sleep witnesse hereof that which IESVS CHRIST sayde Iohn 10. Our friende Lazarus sleepeth but I will goe and wake him Sleepe is a good thing for then wee take repose according vnto that which was written Psal 3. I slept tooke my rest awaked againe because the Lord receiued mee into his protection The sleep of death therfore is a sweete repose Furthermore the Lord awakes and raiseth vp them that sleepe for he is the resurrection Ther is also a notable sentēce in the Scripture which sayth Eccle. 2. Praise no man before his death for euery one is knowen at the end of his life and he is iudged in his children if he haue taught and instructed them in his owne knowledge for the childrens misgouernment is euer ascribed to the fathers negligence And because euery liuing man is subiect to offend old age it selfe not being exempted here-from we read that Abraham died in a good old age because hee continued still constant in the good affection which he had to serue God Death therfore serues for a restimonie to a precedent life For if the Pilot be not worthy of his commendation before he hath brought his ship secure into the Porte what reputation can we holde a man in before the houre of his death Hee is his owne Pilot amongst the stormes and waues of this life as long as here hee soiournes he is in danger to perish The Captaine receiueth not his triumphaunt Crowne before the victorie be wonne the Souldier layeth not aside his Armes nor hath his due recompense before the ouerthrowe of the enemie The conclusion is that death is the full and entire payment of the faithfull mans wages it is the summe of his rewarde and his finall Quietus est Let vs also consider what Iob sayth Iob 29. That the blessing of the dead came vpon him for though ISAAC blessed his children dying and

these corporall bonds The which being granted honor mee then as a thing diuine but if the soule were to perish with the body yet for all this forbeare not to feare the Gods which support and gouerne this principall worke of theirs that is called man the which like to good children performing you shall inuiolably preserue the memoriall of my name This was Cyrus his discourse a little before his death But if I shall not herein bee too burdensom vnto you hearken what I will deliuer vnto you in mine owne behalfe No body shall euer perswade me O Scipio that either your predecessors or other men of great note whō it is not requisite to name would euer haue enterprised such memorable exploits to all posterities but that they cōsidered that their being in the world was to no other ende but to procure the good of their successors Think you to speake plainely and after the manner of old men which loue to set foorth themselues that I would haue so trauelled both day and night in warre peace if my renowne and glory should finish with this present life would it not be better then to liue idle and in repose without any trouble or vexation But my soule I know not in what maner gathering together new forces regardeth happinesse with such a penetrant eye as if departing this world shee should but only then beginne to liue And if it were otherwise that soules were not immortall honest men would not aspire vnto a perpetuall glory What is the meaning of this that euery wise man dies willingly and the wicked with great grief Think you not that the soule which sees farre clearer and further off knowes well that shee is going to a better place and on the contrary hee which hath an heauie and disturbed soule sees not the like Surely I desire nothing more thā to see your Fathers whom I haue honoured and cherished And besides the desire which I haue to drawe neere thē that I haue knowen I would willingly also talke with those of whō I haue heard which shewed thēselues vnto mee by their bookes and whose names I haue set downe amongst mine owne writings Now that I drawe neere vnto them it would displease me much to hang backward or to bee rowled downe againe as wee might doe with a round ball And if some God had permitted me to returne againe into my infancie and to crie in my cradle I would very constantly and flatly refuse such an offer for seeing I haue almost run my race I would not be called backe again from my goale to the first setting forward Is ther any true commoditie in this life Is it not troublesome through al the periods thereof But admit there are some cōmodities therein yet are we far from finding satisfactiō or obtaining of our wished ends and desires I will not raile against the same as diuers learned men haue often-times done neither repent I that I haue liued for I haue so passed my time that I am of opinion I haue done some good in the world I goe out of this life as out of an Inne not as out of mine own house seeing Nature hath sent vs forth hither for a litle time to passe forward in our iourney and not cōtinually here to inhabit Oh happy will that day be when I shall depart to this celestiall assembly of soules and leaue the rascallitie of this world for I shal not only then bee with those good men aboue-named but also with mine owne sonne one of the best men that euer the earth brought foorth whose body I haue seen brought to ashes wheras in reason hee should rather haue seen the like by mine But see his soule neuer leaues mee but continually fixing her lookes vpon me she is flowen vp now into those places whither she knowes that I must follow I bare this losse patiently as it appeares but yet I confesse that I was much trobled therwith euer comforting my selfe with this Meditatiō that ther should bee no long space betweene her departure and mine Out of the Epistles of SENECA Epist. XXIIII RVminate I pray thee in thine owne minde what thou hast often heard and as often spoken but then make triall of it by effect if you haue either heard or seriously vttered the same For it would bee too great a basenes in vs as men vse to cast in our teeth that we should only vse the words and not the workes of Philosophie As I remember I haue heard you sometimes handle this common place that we fall not suddenly vpō death but march towards the same by little and little To say the trueth wee die euery day for euery day a peece of our life slides away whatsoeuer is past and gone of our yeeres Death hath it already in his hands yea and euer when we our selues doe growe our life decreaseth First we lose our Infancie then our Adolescencie and then our youth Euen to the day before this what time soeuer is past is lost and gone the present day which now we passe we share stakes therein with Death So ought we alwayes to be confirmed both in the one and the other that we doe not too much loue nor hate our life we must end it when reason summons vs thereunto but wee must not desperatly nor rashly leaue it like one that takes his runne to fetch the better rise A wise and magnanimious man must neuer flie nor shun this life except when he is departing there-from but auoide like a rock a vicious passion which surprizeth and layes holde of many which is to say the desire and hastening of death Epist. XXVI DOubtlesse I debate with my self I discusse make exact examination as if my triall were at hande and the day already comne that must giue sentence of al my yeeres and dayes past Whatsoeuer wee haue either done or said hitherto is nothing they are but vaine and slight testimonials of our courage intermixed with much deceit cousinage Death only will assure mee what I haue profited in Philosophie I therefore prepare my selfe without all feare for that day wherein without all sophistication I shall bee able to iudge whether I haue been faint hearted or magnanimious both in word and deed when I vsed to bulke forth so many iniurious and reproachfull words against Fortune Concerning the esteem we are in amongst men it is alwaies doubtfull and declining on euery side also concerning thy studies and endeuors examine well al thy whole life Death shal denounce sentence vpon thee I say that disputatiōs learned discourse sentences collected from the precepts of wise men and speach adorned shew not the true force of courage the greatest cowardes haue many times the hardiest talke then it will onely appeare what thou hast profited when thou commest to combate with Death I am well content with humane condition I haue no feare of this iudgement Thou art yonger what cares he Here is no accompt made of yeeres no man

thouendest it is all one end where thou wilt so thou concludest with a good periode Epist. XCIIII WE chide Destiny euery day why takes not death such an one why takes he him in the middest of his course why doeth such an one tenter out an old age irkesome to himself and others I pray you which is more reasonable that Nature should obey you or you Nature why takest thou care at what hour thou shalt depart seeing frō hence thou art sure to go We must not be careful how to liue long but how to liue suficiently To liue long depēds on Destiny to liue sufficiētly depēds on thine owne will That life is long which is accōplished then it is accomplisht fulfilled when the will is content when the mind enioies her happinesse and is settled in her own power What good hath such an one by hauing idlely passed ouer fourescore yeares Hee hath not properly liued but soiourned in this life He died not slowely but long seeing his life was no other but a death But thou wilt say hee liued fourescore yeeres thou must obserue frō what day thou reckonest his death for the vnprofitable part thereof hath been but death On the contrary another although he died in his vigor and strength discharged the offices of a good citizen a good friend a good childe hee omitted nothing of his duety though his age were vnperfect yet his life was perfect Why then dear friend Lucilius let our life bee vnto vs as the most precious things are let vs measure it not according to the time but according to our actions not according to the continuance but after the effectes of the same Wee may commend and repute him happy that wel emploied the little time he had to liue Age is an externall thing and without ourselues Though I be here yet this depends of another thing but to be an honest man depends on my selfe Require you of mee that I passe not my time obscurely as it were in darkenesse that I leade a true life that my time bee not lost demaunde you which is the longest life It is to liue while we attaine to wisedom he which comes to this point though he arriue not to the longer mark at least yet he hath obtained the principall Death passeth ouer all He that killed followes him that was slain It is nothing for which we take so much care And what matter is it how long thou auoidest that which in the ende cannot by any meanes bee auoided why fliest thou backe from that which thou canst not shunne Epist. C. OBserue the swiftnes of time consider the shortnesse of this carriere the which we also runne so speedily Marke the following on of all humane kind tending all to one place They which seem to be farre off followe notwithstanding hard after others Hee who thou supposest to bee dead is but onely sent before Can there bee a more vnreasonable matter than when thou must necessarilie performe the same iournie to weep for him which hath out-gone thee in the way Whosoeuer lamēts for any ones death laments onely because hee was a man One selfe all the world Whosoeuer was first born must afterwards die We are distinguished by measurable space but equall in the issue One goes before another followes but both goe the same way All things are dissolued all things passe into their contrary this being Dame Natures pleasure In all these revolutions of humane things there is nothing certaine but Death and yet euery one cōplaines of that which neuer failed nor deceiued any body But he died being an infant I will not in this point also affirme that it was the better for him to be so soone dispatched out of this life But let vs come to him that hath liued to olde yeeres I pray you what great matter hath hee gained of this Infant In vnderstanding and ideally propound vnto thy selfe this wonderful distance of time and comprehend it all together Afterwards compare me with this Infinite the ordinary age of man then thou shalt see how small a matter it is that wee desire and how little it is that we extend out in length And yet of this age let vs but consider how much is spent in griefe how much in cares how much in the conceit of death before it comes to our wished desire how much in sicknesse how much in fears briefly how much in our yong and vnprofitable yeers And notwithstanding of all this we euen sleep out the moity Adde hereunto the troubles sorows and daungers you shall see that in the longest life of all the time which we truly liue is the least of al. Life is neither good nor euill but it is the place of good or euill Hee that dies in his youth in that by all likelihoode hee might aswell haue impaired as amēded is like one that hath lost a die wherwith he might rather haue lost thā won In briefe for the breuitie of age if you compare it to the infinitie of time we are al equally young and old for the most extended age of a man is but as a point or minute Epist CII EAche day eache hower teacheth vs that we are nothing by some very fresh and vnanswerable argumēt puts vs in minde of our fragility whē we would otherwise forget it vrging vs to haue an eye vnto death when intellectually we conceiue in our selues some eternitie Graft Pear-trees plant vines in order said a certain man Oh what a foolish thing it is to proportion out our age we haue not so much as the power of to morrowe in our hands Oh what a wonderful foolerie their hopes come vnto which enter into long and tedious affairs I will buy I will build I will put out for profit I will exact I will purchase Honors and then in time wee come to these resolutions but I am old and my old age being satisfied in all these things I will lead it in repose and quiet Beleeue that euen to those deemed most happie all things are doubtfull No man can promise any thing to him selfe of future things and that which we hold slippes euen out of our hands that hower it self which we instantly run some incommodity or other glides betweene our fingers Time passes away according to a certaine and immutable lawe but cōcealed from vs. Now what haue I to doe whether this bee certain and knowen vnto Nature or not seeing it is vncertaine and vnknowen vnto me We many times propound vnto our selues long nauigations not to returne againe in a long time while we haue run vaging about and discouering many straunge coastes wee propound to our selues the wars and the slowe recompenses of our military indeuours briefly of place honours and aduancement from one office to another And in the meane while Death comes vpon vs without euer thinking thereon if it bee not sometimes exposed to our eyes by the examples of others mortality which takes no longer impression

Did hee then prepare many habitations onely for eleuen persons Mat. 8. Why sayd he in another place that ther should come out of all quarters of the world those that should sit in the kingdome of God Do we doubt of the performance of his diuine will The will and deede of our Sauiour are all one Besides hee points out the way and deciphers the place saying You perceiue whither I go knowe the way The place is in heauen with the Father Christ is the way as he himselfe sayth I am the Way the Trueth and the Life Iohn 14. none can come to the Father but by mee Let vs therefore enter into this Way imbrace this Trueth follow this Life This is the Way which guides vs the Truth that confirmes vs and the Life is giuen vs. And to the end we might be resolued of his bountious and franke will he afterwards addeth Father my desire is that those whom thou hast giuen me may be there where I am with mee Iohn 17. to the ende they may see my glory O Lord IESVS we follow thee but call thou vs that wee may march the more chearfully for no man can aduance forward without thee thou being the Way the Trueth the Life the Possibilitie the Faith the Rewarde Receiue vs seeing thou art the Way confirme quicken vs seeing thou art the Trueth and the Life Manifest vnto vs that happinesse which Dauid desired to see whē hee should dwell in the house of the Lord. There is also treasure without sinne where eternal life is He saith in another place Psal 27. We shal be replenished with the riches of thy house Discouer therefore vnto vs O Lord Psal 63. this true happines which imparts vnto vs true life true being and sanctified motion We haue motion in the way and being in eternall life Cause vs to see that felicitie which is alwayes like to himselfe indissoluble immutable in whom wee are eternall in whome we knowe all good in whome there is entire and perfect rest immortall life perpetuall grace holy inheritance for the soule and a secure tranquillitie not beeing subiect vnto death but absolued and freed from the same without tears or lamentations For wherefore should any one there lament seeing no body there offendeth either God his neighbour or himselfe Briefly it is in this land of the liuing where the Saints are deliuered from all errour from care from ignorance from follie from pride from feares from perturbations couetous desires passions and lastly from all other cōtamination Seeing the land of the liuing is in heauē we must account this world the Region of the dead the which is most true seeing there are the shadow the body the gates of death Notwithstanding if the righteous man gouerne himselfe according to the will of God to doe the same he shall liue then come to the Region of the liuing where life is not confined but free where in stead of shadowe ther is glory S. Paul being in this worlde was not yet in glory hee mourned in this body of death and sayd that our life was layed vp with Christ in God Rom. 1. but when Christ our life should appeare we should also appeare with him in glory Let vs therefore chearefully aduance forwarde towardes the way Hee that enters into the true way Coloss 3. shall liue Wee haue testimony thereof Luk. 1. in the woman which touched but the hem of Christ his garment and she was deliuered from death as hee sayd vnto her Thy faith hath saued thee goe away in peace For if hee that touched a dead man was defiled he that toucheth the liuing shall certainely bee quickened Let vs therefore seeke after the Lord of life But so we must be carefull not to search after him amongst the dead lest it be said vnto vs as it was vnto the women Why seeke you him liuing amongst the dead hee is not here but risen vp The Lorde himselfe sheweth where it is that hee woulde haue vs seeke for him saying Go vnto my brethren and tell them I ascend vp to my Father and your Father to my God and your God Iohn 20. Let vs inquire for him where Iohn his disciple enquired for him and founde him out that is to say liuing with his Father from the beginning and being his eternall Sonne Wee must seeke him out in these last times imbracing his feete and worsnipping him that so he may vouchsafe to say vnto vs Fear not which importes thus much Feare not the sinnes of this age nor the worlds iniquities or the furious waues of carnall passions for I am the remission of sinnes feare not darknes I am the Light feare not death I am the Life Whosoeuer commeth to mee shal neuer see death As the plenitude and fulnesse of all Deitie is in him so to him be ascribed all honour glory and immortality for euer and euer Amen Certain places and sentences of the holy Scriptures concerning Life and Death The rule scope of our life SEek first the kingdome of God and the righteousnes therof then all things shall be administred vnto you Mat. 6.33 Al things which you would men should doe vnto you do vnto them againe for this is the Law and the Prophets Mat. 7.12 Luk. 6.37 Eternall life promised to those that obserue the commaundements of God OBserue my lawes and iudgements the which if a man keep he shall liue by them saith the Lorde Leuit. 18.5 Keepe my commandements and my lawe as the apple of thine eie and thou shalt liue Prou. 7.3 I haue giuen them my commaundements and shewed them my iudgements the which if a man performe he shall liue by them Ezech. 20.11 If thou wouldest enter into life keepe my commandements Mat. 19. Good Master what might I doe to obtaine eternall life Iesus aunswered thou knowest the commaundements doe that and thou shalt liue Mark 10.17 Luke 10.28 18.18 The Lawe is not of faith but the man that doth these things shall liue by the same Galat. 3.12 That we cannot fulfill the commaundements of God and consequently not obtaine eternall life by the Lawe but contrariwise we lose life by transgressing the Lawe WE knowing that a mā is not iustified by the works of the Lawe but by faith in Iesus Christ wee also beleeued in Iesus Christ to the ende that wee might be iustified by faith in Christ and not by the workes of the Lawe because no flesh shall be iustified by the workes of the Law Galat 2.16 All those that depend on the workes of the Lawe are vnder the curse for it is writtten Accursed bee hee that continues not in all those things which are written in the booke of the Lawe to performe them Galat. 3.10 Enter not into iudgement with thy seruant for no liuing man shall bee iustified in thy presence Psal 143. There is no man but hee sinneth 1. King 46. The children of God saye alwayes Forgiue vs