Selected quad for the lemma: death_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A15800
|
Selected sentences out of sacred antiquitie, conducing to the establishment of faith and good manners. Gathered by W. Wynne
|
Wynne, William, fl. 1616-1624.
|
1624
(1624)
|
STC 26061; ESTC S106616
|
13,842
|
82
|
Soule Fasting cureth the wounds of the soule but without mercy it leaues the scarres behinde Pet. Rouan 94. The blessed shall first be called to their prepared Kingdome before the accursed bee cast into their burning Lake that their sorrowes may bee the sharper by seeing what they haue lost and the lust haue more joy by considering what they haue escaped Bern. 95. It is laudable to bee patient in our owne wrongs but to dissemble the iniuries of God is impious Chrysost 96. Enuy is the Daughter of Pride and that mother Pride is neuer barren but euer bearing strangle that mother and there will bee no more such Daughter August 97. Not to bee sory after you haue finned makes God more angry and displeased then the sinne you committed 98. The ignorance of Iudges for the most part is the misery of Innocents 99. I say vnto you Sweare not at all least Swearing breed a facilitie of swearing facilitie Custome and custome lead you to Periurie August 100. As that Tree hath no fruit which first had no blossome so that Age hath no honour whose Youth had no Discipline Cyprian 101. It is no true bountie that proceeds more from vaine Glory then from the occasion of mercy for your worke takes it name from your affection Ambrose 102. Very many haue I seene fall into sinne by speaking but seldome any by silence and doubtlesse it is harder to learne how to bee silent then how to speake Ambrose 103. O Infernall wantonnesse of the Flesh whose matter is Gluttony whose flame is Pride whose sparkles are lewd Speaches whose smoake is Infamie whose end is Hell fire Hier. 104. O extreame filthinesse of lust which not onely effeminateth the minde but enfeebleth the body not onely spotteth the soule but polluteth the person All other sinne which a man committeth is besides his body but the Fornicator sinneth against his owne body Heat and wantonnesse march before it vncleannesse and pollution accompany it Sorrow and repentance doe alwayes follow it Hier. 105. It is great vertue not to hurt him that hurts you it is no lesse fortitude when you are hurt to forgiue but to spare him whom you may hurt is great glory Ibid. 106. To search the reason of Gods secret councell is no other thing then proudly to vaunt against his Councell Greg. 107. I remember not to haue read of any that dyed an ill death who had freely vsed the workes of mercy in his life such a one surely hath many intercessors and impossible it is that the prayers of many should not bee heard Hier. 108. Good men are called away betimes that they may no longer bee vexed of the wicked and wicked persons are cut off that they may persecute the iust no further 109. In such estate as euery mans last houre leaues him in the like will the worlds last day finde him for as hee dyeth in the one so shall hee bee iudged in the other 110. Hee cannot Dye ill that hath Liued well and hardly can hee dye well that hath liued ill August 111. A Sinner should be astonisht with this note that when hee dyeth hee may forget himselfe who whilest hee liued forgot God Caesarius 112. To maintaine a poore wife is very hard to endure a rich one is a torment what booteth a diligent watch seeing a dishonest woman will not bee kept in an honest should not Necessitie is but a false keeper of Chastitie and shee onely is truly to bee reputed chaste that might haue sinned and would not Hier. 113. If it bee a sinne to put away a Wife and a torment to keepe her then of necessitie wee shall incurre danger of Adulteries by the one and suffer continuall brawles by the other Chrys 114. The Fetters of this world are truely rough and troublesome the Pleasures false the Sorrowes certayne the Ioyes inconstant the Labours hard the Rest doubtfull the Wealth accompanied with Care and the hopes of Earthly happinesse vaine August 115. The World proclaimes I will fayle you The Flesh cryes out I will infest you The Deuill roares I will betray you But CHRIST saith I will refresh you Bern. 116. Who would not be ashamed to say What will you giue mee that I may doe you Iustice Is it not as much as to say what will you giue mee to deny my selfe to forget my place and to sell God Almighty Chrys 117. A Christians chiefest libertie to God-ward is to bee no seruant to sinne his chiefest Noblenesse to excell in Vertues Hierom. 118. Prayer is talking to GOD when you read God speakes to you and when you pray you speake to God Therefore pray with attention for the prayer which man intendeth not God heareth not 119. God is neither forced nor mooued by a crying voyce but pleased and appeased by an vpright Conscience for hee is a hearer not of the voyce but of the heart 120. Many there are whom God heareth not to their intentions that he may heare them to their saluations Chrysost 121. Whether it bee Man or Woman that vseth wanton attyre to prouoke and tempt others though no hurt should come thereof yet hee or shee shall abide the eternall Iudgement because they proffered Poyson if any would haue drunke of it 122. The onely perfection of any is the knowledge of their owne imperfection Hier. 123. Seeing that Sinne must not scape vnpunished punish you it least it punish you euer let your sinne finde you a Iudge ouer it not a Patron for it 124. Vaine is that Repentance which is spotted with ensuing sinne Laments auayle nothing where sinne is doubled It is to no purpose to aske forgiuenesse and fall into the same sinne afresh 125. The practice of right Conuersation is not to presume to Command before wee haue learned to obey nor to impose that vpon our Inferiours which wee yeeld not to our Superiours 126. So farre should a Prelates behauiour transcend the Peoples as a Shepheard transcends his Flocke 127. If hee shall bee cast into the Fire that giueth not of his owne what may wee thinke will become of him that robbes another If hee burne with the Deuill that cloathed not the naked where shall hee burne that strippeth the Poore 128. What you haue found and not restored you haue carryed away by force for what you could doe you did and you did no more because you could not hee also that denyeth to another his owne as much as in him lyes robbes him 129. Sinne is not remitted vnlesse debt bee restored if it may bee August 130. Wee that liue vpon the oblations of the Faithfull which they offered for their sinnes doubtlesse if wee eate and bee silent we feed vpon their sinne 131. Consider O Brethren how damnable a thing it is to receiue wage for no worke what a crime to take the price of sinne and to Preach nothing against sinne Greg. 132. Whatsoeuer yee retayne of the Altars besides simple Food and Cloathing it is rapine it is Sacriledge Bern. 133. Who affirmeth to
learne that which is fit no time is to late and though it become feare Age rather to teach then to learne yet it is better to Learne then to beelgnorant August 56. I wish and thinke nothing more fit for mee then to learne to the last houre of my old age for no Age was euer long enough to learne Greg. 57. By all meanes auoyd chiding or contention in wordes for with your equall it is dangerous with your better it is madnesse and with your inferiour especially with a Foole it is base and to fall out with him that is Drunke is to fall out with him that is absent 58. Virtue vndiscreetly possest is often lost discreetly forborne it is better retayned Greg. 59. Whatsoeuer you doe well with discretion is Virtue whatsoeuer without discretion is Vice for vndiscreet virtue is of no better account then Vice Ibid. 60. If worldly wealth bee wanting yet seeke it not by any ill meanes in the world but if you liue in aboundance heere then lay vp by good workes for your selfe else-where in Heauen 61. A manly Christian minde should nener shew higher for Wealth nor lower for Want 62. Gold is liue matter of vnquietest danger to them that haue it a bad Lord and a false Seruant 63. The rich man begging in Hell was not heard because hee heard not the poore man begging on Earth 64. Earthly riches compared to Heauenly guifts are rather trouble some then comfortable Temporall life in respect of Eternall sin rather Death then Life 65. When Diues was a dying he had taken all his wealth with him had hee but giuen to him that asked when he was liuing for all earthly thinges which may bee lost by keeping are preserued by giuing Greg. 66. Gold and Siluer in respect of the soule are thinges indifferent neither good nor bad yet the vse of them may be good the abuse is naught the Care worse the vnlawfull gaine of them worst of all 67. If Art and vse bee seperated Vse is better without Art then Art without vse for Art in vnprofitable without vse and Vse vnaduised without Art Greg. 68. If Doctors Preach the Faith and deale themselues vnfaithfUlly they giue peace to others but none to themselues they praise the truth and practice falshood Let vs receiue their Doctrine not their ill manners The Bees gather not vpon Weedes but vpon sweet Flowers so let vs gather the flowers of their Doctrine and leaue the weedes of their Conuersation 69. Drankennesse is the mother of all mischiefe the matter of offence the roote of vice it is the Heads perturbation the Senses subuersion the Tongues tempost the Bodies storme shipwracke of Chastitie and losse of Time it is a voluntary madnesse a disgracefull diseafe a filthy fashion a shamelesse life the infamy of Honour and Honestie the Soules corruption 70. Drunkennesse is a flattering Deuill a sweet Poyson a pleasing Sinne hee that hath it hath not himselfe he that is Drunke is not onely a sinner but all sinne himselfe 71. A Drunkard whilst he soakes in Wine the Wine soakes him hee is of God abhorred of Angels despised of Wertue forsaken of Men derided of Deuils confounded and scorned of all 72. A Drunkard destroyeth Nature leeseth Grace escapeth Glory and incurreth eternall Darnnation August 73. Noah in one houres Drunkennesse discouered his secret parts which hee had couered sixe hundred yeares together Hierom. 74. The Church hath this propertie to flourish when it is persecuted to grow being oppressed to profit being despised being beaten it ouercommeth being blamed it vnderstandeth and stands fast when it seemes to fall Hillar 75. If you can giue giue if you cannot yet make your selfe affable and willing for God Crowneth inward willingnesse where he findes not out ward ablenesse Let no man answer I haue not for you Charitie comes not alwayes out of a bagge Aug. 76. If you would bee a good Marchant and an excellent Vsuter indeed giue what you cannot keepe that you may receiue what you can be leese giue a little to hand much part with something to gaine an hundred fold giue a Temporall commoditise to receiue an Eternall patrimonie August 77. Who layeth vp his treasure in Earth hath nothing to looke for in Heauen 78. The hand of the Poore is the treasury of CHRIST what the Poore receiueth CHRIST accepteth Therefore giue your Land to the Poore that you may get a Kingdome to your selfe giue a Crumme to haue a Crowne I say giue that you may recoine for whatsoeuer you giue to the poore you shall bee sune to haue againe and that which you will not giue another shall beceine Pet. Rouen 79. It is great impietie to deshone the goods of the Poore upon the Rich and to curry fauour with the mightie at the poores cost It is to drayne water from the dry ground and to bestow it where is no need Isid 80. I aske you if you beleeue and you answer Crede I doe beleeue doe as you say and it is beliefe 81. Labour not to vnderstand that you may beleeue but beleeue that you may vnderstand for vnderstanding is the fruit and reward of Faith 82. Lay arguments aside where Faith is required Logicke is now at rest and silent in the Schooles where Fishermen are beleeued not Logicians Ambrose 83. Great is that Glory which increaseth by no praise and diminisheth by no dispraise Cass 84. The vaine glory of this world is sweet and deceiptfull a fruitlesse paine a perpecuall feare a perilous Throne it begins with improuidence and ends with impenitence 85. The glory is not so great of sitting high as the griefe is extreame in falling lowe nor so much the triumph which attends vpon Victory as the shame and reproach that followeth Destruction 86. If you loue Wealth lay it vp where it cannot perish if Honour esteeme it where none are vnworthily honoured if health speake to enioy it where nothing is feared if Life then loue it where it cannot end with Death 87. If GOD haue giuen you Grace because hee would giue it freely then Loue you God freely not for reward but for himselfe 88. Why Gods grace is bestowed vpon one and not vpon another the Cause may bee vnknowne but it cannot bee vniust Aug. 89. All that is done is lost if Humilitie bed wanting Greg. 90. Humilitie is a Virtue by which in knowing wee learne age esteeme our selues Bern. 91. Fasting is knowne to bee the Tower of God the Castle of Christ the wall of the Holy Ghost the shield of Faith the tryumph of Sanctitie 92. Of that manner of Fasting God well alloweth by which you take out of your owne mouth to put into anothers or by which you afflict your owne Carkasse to relieue your poore Neighbours 93. Though Fasting expell the sicknesse of Vice and Sinne cuts off Passions and driues away the causes of offence yet without the oyntment of pittie without the streame of 〈◊〉 and the cost of Almes it brings no perfect health to the