Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apply_v	young_a	youth_n	20	3	7.8491	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23187	Marcus Aurelius Antoninus the Roman emperor, his meditations concerning himselfe treating of a naturall mans happinesse; wherein it consisteth, and of the meanes to attaine unto it. Translated out of the originall Greeke; with notes: by Meric Casaubon ...; Meditations. English	Marcus Aurelius, Emperor of Rome, 121-180.; Casaubon, Meric, 1599-1671.	1634 (1634)	STC 962; ESTC S100316	174,038	304

that were yet of a more excellent nature as the starres and planets though by their nature farre distant one from another yet even among them beganne some mutuall correspondencie and unitie So proper is it to excellencie in a high degree to affect unitie as that even in things so farre distant it could operate unto a mutuall Sympathie But now behold what is now come to passe Those creatures that are reasonable are now the only creatures that have forgotten their naturall affection inclination of one towards another Among them alone of all other things that are of one kinde there is not to be found a generall disposition to flow together But though they fly from Nature yet are they stopt in their course and apprehended Doe they what they can Nature doth prevaile And so shalt thou confesse if thou doest observe it For sooner mayest thou finde a thing earthly where no earthly thing is then finde a man that naturally can live by himselfe alone VIII Man God the World every one in their kinde beare some fruits All things have their proper time to beare Though by custome the word it selfe is in a manner become proper unto the vine and the like yet is it so neverthelesse as wee have said As for reason that beareth both common fruit for the use of others and peculiar which it selfe doth enjoy Reason is of a diffusive nature what it selfe is in it selfe it begets in others and so doth multiply IX Either teach them better if it be in thy power or if it be not remember that for this use to beare with them patiently was mildnesse and goodnesse granted unto thee The gods themselves are good unto such yea and in some things as in matter of health of wealth of honour are content often to further their endeavours so good and gracious are thy And mightest thou not be so too or tell me what doth hinder thee X. Labour not as one to whom it is appointed to be wretched nor as one that either would be pittied or admired but let this be thine only care desire so alwayes and in all things to prosecute or to forbeare as the law of Charity or mutuall society doth require XI This day I did come out of all my trouble Nay I have cast out all my trouble it should rather be For that which troubled thee whatsoever it was was not without any where that thou shouldest come out of it but within in thine owne opinions from whence it must be cast out before thou canst truly and constantly be at ease XII All those things for matter of experience are usuall and ordinarie for their continuance but for a day and for their matter most base and filthy As they were in the dayes of those whom we have buried so are they now also and no otherwise XIII The things themselves that affect us they stand without doores neither knowing any thing themselves nor able to utter any thing unto others concerning themselves What then is it that passeth verdict on them The understanding XIV As vertue and wickednesse consist not in passion but in action so neither doth the true good or evill of a reasonable charitable man consist in passion but in operation and action XV. To the stone that is cast up when it comes downe it is no hurt unto it as neither benefit when it doth ascend XVI Sift their mindes and understandings and behold what men they be whom thou doest stand in feare of what they shall judge of thee what they themselves judge of themselves XVII All things that are in the world are alwayes in the estate of alteration Thou also art in a perpetuall change yea and under corruption too in some part and so is the whole world XVIII It is not thine but another mans sinne Why should it trouble thee Let him looke to it whose sinne it is XIX Of an operation and of a purpose there is an ending or of an action and of a purpose wee say commonly that it is at an end from opinion also there is an absolute cessation which is as it were the death of it In all this there is no hurt Apply this now to a mans age as first a child then a youth then a young man then an old man every change from one age to another is a kinde of death And all this while here is no matter of griefe yet Passe now unto that life first that which thou livedst under thy Grandfather then under thy Mother then under thy Father And thus when through the whole course of thy life hitherto thou hast found and observed many alterations many changes many kindes of endings and cessations put this question to thy selfe what matter of griefe or sorrow dost thou finde in any of these or what doest thou suffer through any of these If in none of these then neither in the ending and consummation of thy whole life which also is but a cessation and change XX. As occasion shall require either to thine owne Understanding or to that of the Universe or to his whom thou hast now to doe with let thy refuge be with all speed To thine owne that it resolve upon nothing against justice To that of the Universe that thou maist remember part of whom thou art Of his that thou mayest consider whether in the estate of ignorance or of knowledge And then also must thou call to minde that he is thy Kinsman XXI As thou thy selfe who ever thou art wert made for the perfection and consummation being a member of it of a common society so must every action of thine tend to the perfection and consummation of a life that is truly sociable What action soever of thine therefore that either immediately or afarre off hath not reference to the common good that is an exorbitant and disoderly action yea it is seditious as one among the people who from such and such a consent and unity should factiously divide and separate himselfe XXII Childrens anger meere bables wretched soules bearing up dead bodies that they may not have their fall so soone Even as it is in that common dirge song or bearing up dead bodies that the number of the dead may not be full so soone XXIII Goe to the qualitie of the cause from which the effect doth proceed Behold it by it selfe bare and naked separated from all that is materiall Then consider the utmost bounds of time that that cause thus and thus qualified can subsist and abide XXIV Infinite are the troubles and miseries that thou hast already beene put to by reason of this only because that for all happinesse it did not suffice thee or that thou didst not account it sufficient happinesse that thy understanding did operate according to its naturall constitution XXV When any shall either impeach thee with false accusations or hatefully reproach thee or shall use any such carriage towards thee get thee presently to their mindes and understandings and looke in them and