Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	leave_v	soul_n	8,456	5	5.6222	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06782	Romulus and Tarquin. First written in Italian by the Marques Virgilio Malvezzi: and now taught English, by HCL.; Romulo. English	Malvezzi, Virgilio, marchese, 1595-1653.; Marshall, William, fl. 1617-1650, engraver.; Monmouth, Henry Carey, Earl of, 1596-1661.	1637 (1637)	STC 17219; ESTC S111904	76,547	312

and buried his death not being knowne A like case from a differing cause and differing end because it was effected by different agents God because hee saw the Israelites addicted to idolatry that they might not adore Moses as God would not suffer them to see his bones buried Gods adversary out of a desire to keepe and continue the Romans Idolaters to the end that Romulus may bee adored as a God procures that his death bee not knowne nor his bones seene the one because hee is not found is not worshipped the other is worshipped because he is not found Romulus his morall faults were the rape of the Sabine women the death of his brother and of his collegue his politicall error was onely his indowing the Senate with so much power and then his bereaving them of it The government of a State is but a slippery path one onely bad action is sufficient to ruinate a Prince who hath beene raised up by a thousand good ones I doe not remember that ever any Ruler sped amisse for having left authority to the Senate but oft for having taken it from them If men commit errors men ought to bee punished and not the calling and if the calling be feared wherefore was it ordained but it is not feare which causeth such wickednesse it is the violent thirst after rule otherwise they would not leave the condition when they take away the authority being no lesse subject to their possibility of reuniting than of command the institution and permission of Senators in the original of commands is not only done that subjects may be content with their servitude but because Princes are really satisfied with what they ordaine It is the nature of beginnings not the art of ruling Who prepares for a great leap is content to arrive at the side of the ditch but afterwards stayes not there mans understanding because it hath not in this world any adequate end coveteth as an end any thing that seems desirable unto it and it hath no sooner compast that end but it makes use thereof as a medium to arrive at some other end which was first hidden from it by the former and continues to be the desired end till it be obtained a little master-hood seemes enough where there is none at all but where there is but a little enough seemes nothing if all be not had Romulus in his beginning was followed by the noblest sort because he won upon them by conferring on them authority in his end he was hated by them for that hee incensed them by bereaving them of it Hee cannot suffer the Senate which he himselfe did institute and because they would have him as a companion whom they accepted for their Prince hee would make them slaves whom he tooke for assistant Officers both exceed their bounds they in obeying he in commanding The Senate which is made to assist the Prince thinkes onely how they may lessen him the Prince who ought governe the Senate seekes to destroy it that Magistracy in States is of duration which is content to execute as a Minister not to command as a Lord. I have nothing of misfortune to recount of Romulus save what was the occasion of his death and yet therein he was fortunate because it was sudden If there bee nothing else of evill in death but the troublesome cogitations of the minde and the painfull torments of the body both which doe precede it that death which is sudden preventing torments that which happens soone preventing the troubles of the mind should be esteemed best There is nothing better in generall than what is worst in the individuall the foundation whereon the Colossus of the world doth erect it selfe to manifest its beauty is death it is the most solid part of consort on which all descants doe depend What would there be after the losse of originall righteousnesse if men did not die the feare thereof holds in fortunate men the hope thereof withholds unfortunate men from wickednesse Who should take away death should take away the Corner stone from the worlds Fabrique should take away all Harmony all order and should leave nothing but dissonance and confusion the order of the universall is contrary to that of individualls The heavens which of their owne particular nature doe turne from West to East are by the universall nature carried every day from East to West Death can neither bee bad nor painfull if to die be naturall for naturall things are good I am of opinion that to end ones dayes in decrepit age is to fall asleepe not to die and say to die were to bee accounted amongst the worst of things yet to bee dead were certainly to be numbred amongst the best One must live as considering he must live alwayes not that hee must once die the Soule which is that which understands ought not to thinke of death for shee never dies and if the Soule doe not the Body cannot feare it because it knowes it not as that which by meanes of contemplation is a dead carkas before it be dead Wherefore should the Soule rather feare than desire the death of the Body which is burthensome unto her and why should not the body also be desirous to bee bereft of its imperfections it leaveth frailty to put on immortality it dyes base and may rise glorious death is alwayes good but appeares sometimes to bee bad because they are sometimes bad who dye let a man live innocent for he shall bee joyd at the remembrance of death not terrified and were not natures frailty subject to lapse I should be sory shee should bee provoked to do good out of the feare of death or allured by the love of reward the very foule ill favorednesse of doing ill ought to be a sufficient feare and the comelinesse of having done well a sufficicent reward and if a man would consider that rewards are received he might consider what reward he hath already received when of nothing hee was created to immortality nor am I any whit the more satisfied with well doing out of gratitude but much when good is done out of love due to the infinitely lovely Nature of GOD. Let us then say I doe not only love thee Lord because thou hast created me but I will returne againe to nothing for thee I doe not love thee because thou hast promised mee the beatificall vision of thy divine Essence but I will goe even into hell for thee I doe not love thee my God for feare of evill for if it bee thy Will I covet it as the greatest good I love thee because thou art altogether lovely because thou art all Love it selfe Lord if I love thee not as I instruct others to love thee assist the weaknesse of my nature with the efficacy of thy helps Stir up my understanding direct my will whilest to the Glory and Honour of thy great Name in the which I desire to end my life I put an end to this my Booke Where the

daughters in law feasting and rioting but amidst her women dividing out their work they grant her the victory and here being by her husband invited a base lust ariseth in Sextus Tarquin occasioned as well by the chastity as by the beauty of Lucretia the looke of a lascivious man is like the looke of a Basiliske it kils Chastitie by beholding it MEN lustfully given cause all their senses yea the understanding it selfe to minister provocations for the satisfying of that sense beauty birth sweet odours harmony all which have nothing to doe with feeling and which is worse Vertue her selfe and amongst vertues very Chastitie the very opposite to Lust doe more incite thereunto Vertue is so lovely that she makes her selfe be beloved yea even by Vice those who have written that dishonest women desire that their lovers should bee endowed with all good things except the understanding understood it not well or else I am deceived they desire their understandings should also be good in generall only defective in one particular A small matter would satisfie the necessitie of Nature if men made it not necessary to satisfie what is not necessary what imports it to be clad in rich array to live in stately Palaces to feed on dainty cates if all cloathes cover us all houses shelter and all meats satisfie us we make necessitie become lust to delight our selves yea in the imperfections of Nature We thinke not the desire of one sense satisfied if the other senses stand i●…le wee cannot taste any one pleasure if therein likewise our ambi●…ion be not delighted no vice is bounded within it selfe in such things Nature is not to be blamed because they are not seene in those who worke onely according to Nature Many dayes past not ere Sextus Tarquin returned to Collatia with one only companion not making any mention thereof to the rest he was fairely welcomed by her who apprehended no deceit he supt withdrew himselfe to his lodging and when he thought that all were fast asleep he came with a naked dagger in his hand to where Lucretia lay hee laid his hand upon her brest hee hath recourse to the instruments of hatred for his assistance in love and hee who was wont by sword to vent his angrie passions knowes not how to lay it aside in tendrest affections he threatens her he speakes her faire and seeing her ready rather to imbrace death than him ready rather to lose her life than honour he sayes hee will kill some servant close by her to make her bee beleeved a foule adulteresse See how this wicked one threatens to bereave her of her honour that he may bereave her of it Lucretia thus assaulted with the same weapons wherewith shee defended her Chastitie yeelded to Tarquins prevailing lust I For my part beleeve that Lucretia yeelded for fear of death which certainly is much more fearfull when expected from another than when acted by ones selfe and if this my opinion were not true I should have much more cause to marvell at those who under the rule of Tyrants either despairing of life or weary of that kinde of life have slaine themselves If th●…se could not or would not live wherefore did they not endevour to kill the Tyrant The danger they should have run would have beene the same they could not shun or desired to meet withall the reward which profered it selfe unto them was hope of living honourably or assurednesse not to die without glory to say they were with-held by feare of torments is idle there is no torment more terrible than death who feares not death ought not beleeve any thing of feare to be in the world and when he finds such a thing to be he may alwayes have recourse to the other Nature hath not bin so niggardly towards us as not permitting us to live as long as we would shee hath not at least allowed us a power of dying when we please if hee lives not who breathes not and if not to breathe bee in our choice who will may die Let it then be lawfull for men to say that death is more horrid in the hands of an incensed man than in our owne and moreover that it requires more courage though there bee lesse danger to kill another than to kill ones selfe the one proceeds from animosity the other oft-times either from the weaknesse of the braine or poorenesse of courage for a generous heart seldome findes the way so shut as that hee cannot make his death glorious It is a yeelding to Fortune against which the couragious till their last gaspe fight undauntedly How many silly women are there who have slain themselves when they durst not have looked upon much lesse have abided the lookes of an incensed man And how many are there who to shun the enemies sword have throwne themselves downe from rockes buried themselves in bogs and drowned themselves in water without any hope of life Tarquin overjoyd departs triumphant saddest Lucretia remaines overwhelmed with griefe shee sends for her father and her husband Spurius Lucretius comes and brings with him Publius Valerius Lutius Junius Brutus accompanieth Collatine shee acquainteth them with what is past which said sorrowfull as shee was I perswade my selfe shee added these like words AND what could unfortunate Lucretia doe if shee had died that shee might have lived chaste you would have thought her slaine for having been unchaste O most cruell Law of Honour which savest not the innocent A law never descended from Heaven but come from the deepest Abysse of Hell I who would have mine honestie knowne to all have more studied glory than chastity and whilst I sought after the name of Chaste I am with infamie become unchaste I thought death the worst of all evils I thought it the cure of all misfortunes I feared nothing since I feared not to die yet now I was inforst to chuse life so not to lose mine honour and by my living have lost it I am resolved to die if not for what hath alreadie befalne mee at least for what may hereafter happen unto mee But what then If I dye I shall seeme to acknowledge I have done amisse they will say my guilty conscience kild me If I live you will beleeve I have done amisse you will say I consented out of too much desire of life O of all others most unfortunate Lucretia whose innocencie neither life nor death can justifie This Soule O Collatine whose delight was chastity abhors now that body which is polluted and as being wholly thine cannot endure that that part of mee should have any longer being which can no more be only thine The wicked wretch did never prostrate mee it was not Lucretia it was a Carkasse for the Soule is not where it consents not sinne is the off-spring of the will not of the body where consent is not there is no sin but I should think my selfe worthie of death if he had only desired mee and blame my selfe though without fault

the most hardy follow him they drive Metius into a moorish ground where both parties meet with all their forces the one to succour their Captain the other to oppresse the enemie THe death of valiant Leaders is the losse of battels the danger of death is the cause of Victory all run to the battell as well out of hopes of reward by freeing of him as feare of losse in losing of him all dangers ought to be shunned when the State is in safetie The businesse was doubtfull when amidst bloud and dead bodies the Sabin women came running forth treading underfoot their own feare with the feare they had of others with haires about their eares their garments rent and turned towards their brethren towards their parents TOo late said they is Rape revenged now when Violence is turned to Love Rape to Matrimony and by that Matrimony children are had we are mothers we are wives who is it you will revenge if there be none that suffer offence but in being revenged You cannot redresse our losses and you take from us our recompense you revenge our long agoe lost virginitie by bereaving us of the fruits we have thereby received you revenge your sisters Rape with the slaughter of your brethren in law if you desire revenge pardon the innocent let them only suffer death who are the occasions of so great evils Though we be without fault it may in some sort bee termed a fault to have beene the occasion of great mischiefe Wherefore endevour you with your weapons to pierce our husbands bowels they love your sisters but we your enemies Cut off these armes which have so oft served for chaines about their neckes pierce these breasts which give suc●…e unto your enemies let the injuries of kisses and embraces be cancelled by wounds and bloud O how much more unhappie are we in being revenged than in being ravished deare husbands cast away your weapons suffer your selves to bee slaine in a warre where it is more glorious to lose than to overcome where victory is parricide Such like and more ardent passions proceeded from the mouths eyes of the grieved Sabine women when both sides made a stand either inchanted by their laments or induced thereunto by danger which being equall they stood more in need of interposal than perswasion THere hath alwayes beene a scarcitie of men who love to interpose themselves in businesse the shame of yeelding hath ruinated more Princes than the coveting to overcome how many are there that have cast away themselves for want of some that would disswade them Heat and cold meet together in luke-warme for contraries often joyne if they have a meane But those who want a meame never unite but consume one another In the already wearied affaires and dangerous to all sides wise men doe willingly intercede and are rather the occasion than the cause of accommodation for hee easily suffers himselfe to bee perswaded by another who was already perswaded by himselfe contrary Elements when they are weary of fighting appease themselves in mixture FOrc'd mariages amongst Strāgers begin with warre and end in peace because they have those women alwayes as mediatours for peace who first caused the warre Voluntary marriages amongst friends are worse they serve for ballance to some present accōmodatiō they begin in laughter and end in teares but they are worst of all when they are violent inforst betweene enemies for such matches having not any one good moment the tyes of love serve for incitements of hatred The uprore being ceased the one and the other Captaine meet in the midst to become friends and as not hatred alone but rather desire of rule had share in the warre so had it also place in the peace OH the deceitfulnesse of man which makes the desire rule seeme necessitie of revenge there is too great a difference betweene the true and pretended cause the formers thoughts are wholly bent upon the State the latters upon particular persons the one after a little vent having anger for its ground vanisheth the other keeps still its station beco●…es hereditary in our posterity by acquiring what it desires it increaseth the end serves for a beginning and sometime serves for the occasionall meanes and for such a covetous desire the world is too narrow wee doe destroy our owne desires wee hinder our end whilst we doe endevour it and as most inhumane in the most humane affection we kill those out of a desire of rule which being dead cannot be ruled What other passion is there in man by seeking to satisfie the which part of that is lost which is able to satisfie This affection was placed in all men to tender the rule over al difficult to one alone nor would this peradventure suffice did not every one hinder it in himselfe facilitating his being overcome by overcomming our very body it selfe whilst we endevour that it may live wee bring it nearer death so as we cannot so much as therein overcome our enemies without losse of our friends The victory which by Physicke we obtaine over our diseases weakens us more and more and at the last we lose at once with as much facilitie as at another time wee were with violence victorious we have need of as much force to keepe a State as to win it People which are overcome by bloud in being subjected make the Conquerour subject to service by their losse they hinder his rule they put a period to his victory things sublunary are not eternall because all who are actors by winning lose and suffer by working Those Princes may be called fortunate who inherit their States those wise who finding them full of malecontents winde themselves smoothly into them those most happy who wi●…hout losse of bloud by reputation only or some such like meeanes make themselves masters of them these like Rivers the further they goe the greater they become whereas they who have need to use force in conquering lose it by using it and like Bees whilest they hurt another lose their sting These end the warre joyning together with their minds their Cities a more profitable agreement for Rome because she thereby grew greater than would have beene the victory which would have lessened her The Sabins would free their Country of one infirmitie and drawing from out of her her best bloud they expose her to death by every little accident they would extinguish Rome and they make her greater they bring stones to stone withall and they use them for building the chiefe Sabins become Senators Titus Tatius partner with the King HE might well enough have knowne by the example of Rhemus that it was safer to be Romulus his enemie than his companion Examples if they be of actions which have had good successe they make us more fervent in them and though of such as have had bad events they make us notwithstanding cease to goe on because men have greater hope of good fortune than feare of bad they feigne a likelihood