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	life_n	sin_n	23,098	5	4.9745	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12614	The ransome of time being captive Wherein is declared how precious a thing is time, how much he looseth that looseth it, & how it may be redeemed. Written in Spanish, by the R. Father Andreas de Soto, confessor to the most excellent Infanta Clara Eugenia. Translated into English by J.H.	Soto, Andrés de, 1553?-1625.; Hawkins, John, fl. 1635.	1634 (1634)	STC 22937; ESTC S101240	58,513	218

all other entertainements other emploiments for man to busy and seriously attend the seruice of our Lord It is likewise called a time of labour according to those wordes of our Sauiour by S. Iohn Euangelist his wordes Now is the time of paines taking whilst day is yet in being for night will come in which no body can worke There is a time enstyled a time of sowing and a time of reaping and of carrying in the Corne the graine the haruest for it is the time that one may deserue well and gather in the fruites of merit whereby the reward of heauen is to be gained Hence it is that the Holy Ghost sendeth the idle careles and sluggish for his shame and confusiō to the carefull fully solicitous Ante goe thou to the Ante saith he in the Prouerbs of Salomon and obserue well how that in the summer season he maketh his prouision for the fall of the leafe for that time of the yeare and how he laboureth and gathereth his graine and how he hoordeth and keepeth it in such places not vnlike granaries corne lofts and hee maketh his prouision for that in winter there is no time to gather graine but to eate and liue by what is before gotten and conserued Our Lord bestowed time on vs said the blessed Laurentius Iustinianus that we should lament and sigh and bitterly be waile our trespasses it was giuen vs for to doe pennance to acquire vertue to multiply merits to obtaine grace to excuse hence to defend and to vindicate our selues from the tormēts of hell and to acquire the glory of heauen And such is this truth that time hath been giuen vnto vs to employ in good workes that that onely which we spend on them and practises of vertue is ours properly and that onely time is registred in the account of our life and of our dayes and of whatsoeuer else is no reckoning made nor memory in heauen nor in the booke of life Although the world numbreth them and recordeth thē our Lord knoweth not those dayes at the least to vnderstād him aright he saith he knovveth them not as that which neither pleaseth him nor is ou●ht agreable to him but rather offendeth him And in like manner Origenes expounding these wordes of Dauid our Lord knoweth the dayes of men who are without blott or staine who are the iust thus deliuereth It is written in sacred scriptures that God knoweth nothing else but what is good and that hee knoweth not euill he forgette●h it not for that his science his vnspeakable fulnes of all knowledg doth not reach apprehendeth not all what good or euill is the meaning hereof is for that they are vnworthy of his sight his taking notice of his knowledge I know you not said he to the foolish virgins and as much to the workmen of mischeife of iniquity Our Lord knoweth the way of the iust said the kingly Prophet Dauid And Salomon delivereth that our Lord vnderstandeth the right hand way And likewise saith Dauid that our Lord knoweth the howers and the daies and their time who liue without staine of sinne and knoweth not the dayes of transgressors Sacred Scripture registreth no more then onely two yeares of Saul his Raigne although he bore the scepter forty yeares for that he liued well but two yeares and vvithout blemish of sinne all the rest of his dayes vvere inquinated vvith foule and shamefull blotts Dionysius Cassius vvriteth that in a Citty of Italy vvas found an auncient sepulcher on the tombe-stone vvhereof vvere insculp't vvere these vvordes vvritten Here lieth Similus a Roman Captaine vvhose life although long it vvas yet he liued not in all this time but seauen yeares onely for during that time he being retired from Court and freed from the sollicitude the care the charges vvhich hee had held dedicated and fully deuoted himself to vertue to it's schoole it 's exercise it 's practise The glorious Damas. in the history of S. Barlaā and Iosaphat recounteth that Iosaphat demanding of Barlaam vvhat vvhere his yeares of vvhat age he vvas had deliuered to him this answere I am if I deceiue not my self forty and fiue yeares old to many there are runne since I vvas borne What is your ansvvere I vnderstand you not said Iosaphat for to my eye to my coniecture you are aboue seuenty if so that you account strictly from the time of my natiuity you say right vvell and you erre not ought for I am aboue seuenty but I can no wayes admitt they be reckoned more for they seeme not to me at all yeares of life nor cā the rest which I haue misspent in the vanities of the world be accounted of For as at that time being slaue to sinne I liuing at pleasure at full swinge of sensuality of my body and outward man I was then vndoubtedly a dead man without life according to the inward mā so farre forth that I cānot call them enstile them vnder the title of yeares of life which were of death I liued not then But after that by the grace of our Lord I was crucified and dead to the world likewise the world to me and that I haue despoiled my selfe of the old man and quite cast him of now I liue no more sensually nor to please the body the spirits enemy but onely for Iesus Christ and such my yeares liued in I call yeares of life of health safety and saluation And beleeue it most assuredly that all they who are in sinne and obey the deuill and passe away I say cōsume their liues in delights and vaine concupiscences are dead and buried vtterly lost for that sinne is death of the soule as Saint Paul affirmeth Diuine S. Ierome in his exposition on the third chapter of the Prophet Aggaeus deliuereth That all the time in which we serue vice perisheth becommeth vtterly lost and so is it reputed as if it had not beene at all it is reckoned for a thing of nothing It is recorded of Titus Vespasian that being at supper one day when hee called to minde that he had donne no good office for any one that he had not been to any beneficial to all the standers by to each one present with resentment with sensiblenes and not vvithout greife he breathed forth these words O my friends hovv much I am perplexed and afflicted that I haue passed of this day vnproffitably that I haue lost this day Let the Christian obserue vvell let him knovv that the day vvhich hee hath ill passed hath ill spent let him account it not his that in it he hath no propriety at all And that this is euident Seneca vvitnesseth in these vvordes that many there are vvho leaue to liue before they begin to liue Time vvas benignely bestovved on vs saith that famous Doctor Thomas de Kempis to spēd it well to employ it well in good workes not to let it passe idely nor to heare nor to tell Fables and

much mercy and such like rich and innumerable treasures and this worme and remorse will alwaies be gnawing their hearts and entrailes And the glorious S. Bernard in one of his sermōs entitled of the Fallacyes and wyles of this present life sheweth how it ensnareth entrappeth and deceiueth sinners one while vnder the persuasion that it is long that they may a great space run on and deferre their pennance in such manner doth it winne them so ouercome are they by this meanes that they neuer make vse thereof that they neuer doe pennance and otherwhile making the same short very breife that they may say life is short alas a breath a blast hence let vs hasten to enjoy all the flowers delights and pastimes of the world least that we be depriued of them before we take notice of thē He farther among many other remarkeable thinges deliuereth that God Almighty doth shorten their paces their walkes their course in the midst of their pleasures their delights seeing their shamlesnes in offending him and he cutteth of both their time and life for that they who will not leaue to sinne willingly giuing themselues ouer to their disordinate affections trespasses and vices he abridgeth them of time taketh away their longer life and maketh them to leaue their further practise therein necessarily through death And hence doe many sinners dye vvhether they vvill or noe for that the world conceiueth that it is for accidents or in dispositions occulte hidden or for manifest occasions notwithstanding that those dayes which they passed in sinne were not as we haue already said truely good were not well spent nor the life candide and sincere but shadowed and alas painted I wis Hence is it that in holy scripture sinners are valued as dead The vviddow sayeth the Apostle who liueth in pleasures is dead And our Lord sayth in the Apocalypse to a Bishop vvho liued not answerable to his calling who lived not according to his duety Thou art thought to liue the opinion of the world is no otherwise but notwithstanding I knovv Thou liuest not I say thou art dead and so doe I value thee when thy soule is dead in thy living body hence say I that a sinner is said not to liue but retaineth onely the name of a liuing creature And if the time which he passeth in vice he liueth not to speake properly and that God Almighty customarily taketh away the halfe he liueth much lesse time then the world apprehendeth he shall proue short and scanted of time of dayes But what the iust farre otherwise liveth a fairer yea and a longer age then the world imagineth and full of dayes and timely and in his good season his maister will cut him of from the tree The end of the third Chapter THE FOVRTH CHAPTER That euen now whilst we haue time it concerneth vs to take paines with feruency and speed and that we ought to employ it well IF time be so precious and that it was giuen vs to operate well and to labour in the vineyard of our Lord all the day to the setting of the Sunne and that if so that we auaile not our selues thereof it wil be taken from vs that we shall be vtterly depriued thereof and that it so fall out that it will faile vs when we most desire it and haue most neede thereof it will stand with good reason that we employ it well and that vve be very solicitous thereof and that we make all hast to labour and to trafficke therein to make right and ready vse thereof And euen so doth Ecclesiasticus aduise vs saying let thy hands labour in their vttermost abilityes earnestly diligently feruently and speedily all he deliuereth is as much as to say let not there be in thee any good thought which thou canst remember which thou keepe not and which thou procurest not to conserue nor good word which thou maist come to the hearing of which thou harken not to or what in duety and charity thou shouldst say that thou speake not nor good worke that thou canst doe that thou doe not without loosing occasion or time And further he deliuereth that what thine owne can doe seeke not a strangers assistance for thou must by no meanes trust thy saluation on others nor must thou think or imagine ought that thy seruant or thy friend or any whosoeuer in the world is are to winne heauen for thee thou iocundizing in fulnes of delights I tell thee plainly and indeed that thy hand thine arme thy strēgth thy vertue are to worke and bring this to passe thou must labour with great desir much earnestnes and maruailous solicitude and most vigilant care yea and with viuacity euē to all speed for that life passeth and suddainly flyeth avvay and vvhen so that thou least thinkest on it the sunne vv●ll set and euen then indeed shalt thou be heartily glad that thou hast taken much paines for that proportionably so much more vvil● bethy revvard and thy rest And the reason vvhich is deliuered by Ecclesiasticus of all vvhich is foresayed is for that after this life vvhich so svviftly runneth his stage his course no vvorke either of reason or vnderstanding or the act of vvill or any such faculty or povver vnder what title soeuer it be shall be of any validity any force of any fruite any commodity or benefit whatsoeuer hence to deserue grace or glory The seauen fruitefull and most plentifull years figured designed noted by the seauen fatt kine which Pharoah saw in a dreame signified the time of this life which by weekes each weeke cōprising seauen daies goe on successiuely making their returnes and running their course but after are to succeed other seauen yeares which will be all that other space of time wherein the other life which is without end and so shall endure shall last haue being and continuance figured designed by the seauen leane and euen hunger-starued kine barrē without any 〈◊〉 of deserte Therefore in imitation of the discreete and prudent Ioseph fill thy Granaries my Sonne thy corne lofts and make thou prouision for time of want for time of dearth for if so that thou deferrest thy gathering of Manna vntill the Sabbath of the other life the other world it will not auaile thee ought rather it will proue vnto thee wormes for that there will be in thy soule as we before said a perpetuall worme and stinge of conscience Faire beyond what tongue can expresse was Rachael the most beautifull but shee was barren and on the other part Lya was farre from being beautifull farre otherwise shee was very homely oh farre inferior to such an excellēt cōelines with gratious beauty yet was this Lya fertill shee was fruitefull The life to come is beyond all account most faire most sweet most amiable but it is barren for alas yea euen alas there meritorious workes haue no place haue no being at all such like are onely and solely