Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	sin_n	transgression_n	7,400	5	10.9794	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00940	A monomachie of motiues in the mind of man: or a battell betweene vertues and vices of contrarie qualitie Wherein the imperfections and weaknesses of nature appeare so naked, that anie reasonable soule may soone see by what spirit he is lead: herevnto also, besides sundrie deuout praiers necessarilie interlaced, diuers golden sentences of S. Barnard are annexed: and also a briefe conclusion of his vpon this theame, that victorie is obtained by resisting temptation. Newlie englished by Abraham Fleming.; De conflictu vitiorum et virtutum. English	Autpertus, Ambrosius, d. 784.; Augustine, Saint, Bishop of Hippo.; Bernard, of Clairvaux, Saint, 1090 or 91-1153.; Fleming, Abraham, 1552?-1607.	1582 (1582)	STC 11048; ESTC S102283	102,654	342

wisedome of thee ô Lord who canst and wilt pull awaie the fig-leaues from our filthines and discouer our secret shame O good God we humblie beseech thee therfore to keepe and defend vs from this detestable sinne whervpon dependeth a most heauie iudgement prophesied by the mouth of thy seruant Iob to light vpon all hypocrites and dissemblers namelie that Their hope shall perish their confidence be cut off and their trust decaie like a spiders web that they shall not once appeare in thy presence they shall be desolate and fire shall consume their dwellings their ioie shall last but a moment their excellencie become as vile as doong they shall vanish like a dreame or vision in the night and their finall reward shall bee euerlasting torments in hell fire where shall be weeping wailing gnashing of teeth From this sinne ô Lord and the plagues due therevnto deliuer vs for thy mercie sake Amen 1 S. BARNARDS golden sentence of the vertue following MEate sauoureth in the mouth and the praise of God in the hart It is to small purpose to magnifie the Lords name with the voice onelie without anie meaning or intent of the mind For God from whom nothing is hid that is vnlawfullie done requireth not the shrilnes and cleerenes of the voice but the cleannes and purenes of the hart Wilt thou therefore worship God aright doo him true and alowable seruice and shew thy selfe an imbracer of pure religion Then worship him in spirit and truth with singlenes of hart with a sincere and vpright mind visit the fatherles maintaine the widowes right followe the example of Christ and keepe thy selfe vnspotted of the world This is true worship this is pure religion 2 The REPVLSE giuen by true WORSHIP and pure RELIGION O Man take héede in anie case of counterfeting forging thy selfe to be that thou art not For to séeme before men otherwise than thou art what else is it but meere damnation Remember therefore the words of our Sauior Christ spoken to this effect Wo be vnto you Scribes Pharisies hypocrites for ye make cleane the out-side of the cup or platter but within you are ful of robberie and vncleannes O thou blind Pharisie first make cleane the in-side of the cup or platter that the out-side of them may be cleane also And the words of our Sauior vttered in the verie same sense with an often repetition or rehersall Wo vnto you Scribes and Pharisies bicause you are like vnto painted sepulchres which appeare outwardlie to the eies of men gaie and beautifull but are full within of dead mens bones and all filthines Euen so you likewise séeme before men iust and righteous but within you are full of hypocrisie and wickednes Vpon whom this sentence of our Sauiour is verified They come vnto you in shéeps clothing but inwardlie they are rauening woolues 3 A praier for the former vertue O Eternall God without whose aid and assistance all our actions are turned into sinne bicause they are not seasoned with the salt of thy spirit but leauened rather with the dowe of the flesh we beseech thee of thine entire goodnes to teach vs the true worship of thee and the sincere seruice due vnto thy diuinitie O suffer vs not to be misled by the imaginations and traditions of men which highlie offend thy Maiestie but vouchsafing to open the eies of our vnderstanding with the keie of thine heauenlie knowledge direct vs how and in what sort we may walke religiouslie before thee Roote out of our harts good God all sinister seruice and dissembled adoration lead vs by the hand into thine holie temple and make a passage for thy spirit of sanctification into our dull and darke capacities that being reformed therby we may worship thee in spirit and truth knowing that thou art a spirit and therefore wilt admit none other worship to be done vnto thee but that which is true vnfeigned sincere and spirituall We knowe how thou hast abhorred the hypocriticall holines of the Gentiles of whom thou complainest by thy Prophet Esaie that they 2 The ASSALT giuen by DISOBEDIENCE O Man consider thine owne dignitie worthines Thine estate is honourable and thou art better than the best To serue and obeie is an abasing of thy vocation it is a signe of inferioritie and subiection To be a maister carrieth some title of authoritie but to be an vnderling or seruant is an argument and token of an homelie and course calling Account of thy selfe therefore and of thy reputation What art thou that thou shouldest do homage to such as are woorse than thy selfe It were more méete for thée to command and gouerne and they to obey and be ruled considering thou art so excellent in all respects that there is not one to be found comparable vnto thée either in wit policie diligence or anie other good qualitie Cast off the yoke therefore of subiection for to obeie is seruitude and bondage slauerie thraldome yea to be inferiour to such as are not thy betters is a token of a base mind and a cowards hart Therefore estéeme of thy selfe Lord-like and not seruant-like stoope not vnto anie cap not crouch not for a man is but a man and thou being a rare man and matchlesse néedest not passe a point for the proudest pecocke for all his fine feathers and trim taile And rather than thou shouldest be at commandement like a seruant trie maisteries for superioritie and get it by vsurpation For a loftie looke and an hautie hart doo best béecome a man 3 A praier against the former vice O Most louing Father who hatest all kind of disobedience frowardnes stubbornes rebellion contumacie obstinacie and contempt which are the fruits of the corrupt flesh and hast declared also thy hatred by denouncing most terrible plagues against so detestable sinne we beseech thee to plow vp the sandie soile of our harts with the cultre of thy sanctifieng spirit that wee may beecome tractable mild gentle lowlie and obedient as it becommeth vs. We knowe by the information of thy holie word that who so disobeieth thee is subiect to manie curses and who so resisteth a iudiciall magistrate is punishable with death euen by thine owne ordinance and lawe We know that thou detestest nothing more than the sinne of disobedience and transgression of thy commandements though the intent seeme neuer so good honest and tollerable to mans iudgement and reason This is prooued ô eternall God in Saule whom thou by the mouth of Samuel didst charge with a precise commandement that he should kill Amalek and make a common spoile and hauocke of all that came to his hands who being incensed with couetousnes spared the verie best things and conuerted them to his owne vse and possession contrarie to thy will But thou in thy iustice didst shew thy vengeance vpon him in not onelie reiecting and casting him out of thy fauour but also in disgrading him of his dignitie and taking from him his kingdome We beseech

fruits of thy trées plentifull thresshing an abundant vintage quiet dwellings vniuersall peace sound sléepe victorie ouer thine enimies I will be thy God and thou shalt be my seruant On the other part if thou neglect the kéeping of the Lords lawe looke for none other reward but the contrarie cursses to these blessings And therefore O man if thou wilt liue in Gods fauour and auoid the heate of his wrath take héed how thou acquaintest thy soule with sin which stingeth vnto death if it obteine place to enter Not without great cause is vncleannes cried out against in the scripture and most horrible punishments denounced against it that thou mightest be terrified and become fearefull to fall into such a foule offence Doo but looke vpon the curssed waters which the adulterous woman in the time of Moses lawe was enioined to drinke whereby hir bellie most irkesomlie did swell and hir thigh rot as it hoong vpon hir bodie to declare that God is highlie displeased with such filthines An example of his indignation against his peculiar people thou maist sée in the scripture learne to detest all vncleannes speciallie that beastlines of the flesh The Israelites abiding in Sittim began to commit whooredome with the daughters of Moab wherevpon they grewe to be idolatrers and image-woorshippers contrarie to that which they were commanded What followed Were not all the heads of the people commanded to be hanged against the sunne And were not Zamrie the Israelite and Cosbie the Madianite both of them descended of honourable houses thrust through euen in the verie committing of carnall lust and vncleannes with the iaueling of Phinées the sonne of Eleazar If examples may withdrawe thée from dooing such wickednes thou hast store of them in the scripture if precepts and admonitions thou canst not so soone open Gods booke but thou shalt find plentie for thine instruction and learning If neither of these can worke with thée but that thou continuest at a staie O then wo be to thée O man for thou art sold ouer vnto sin and there is little or no hope of thy recouerie Consider the words of Sainct Paule and imprint them in thy memorie the same counsell that he gaue the Corinthians I giue thée not to be an idolatrer not to be a murmurer not to be lead by lust not to be a dronkard and to conclude not to be a fornicator or vncleane person The same Apostle else-where vseth words well worthie to be marked and remembred Knowe ye not saith he that the vnrighteous shall not inherit the kingdome of God Be not deceiued neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselues with man-kind nor théeues nor couetous nor dronkards nor reuilers nor extortioners shall inherit the kingdome of God Heere thou séest O man all vncleannes condemned Thou seest also how the workers of wickednes are rewarded And therefore followe the good aduise of the same Apostle to kéepe thy vessell pure in holines and by no meanes to make thy members the members of an harlot seing thy whole bodie is appointed to be the temple of the holie Ghost where he will not vouchsafe to dwell if thou sufferest the same to become filthie and vncleane 3 A praier for the former vertue O Father of mercie and God of all consolation we most humblie beseech thy diuine Maiestie to giue vs grace to take heed to our selues that wee exceede not the bounds of honestie nor keepe companie with such as are counted dishonest and lewd liuers by whose euill example all good inclination naturallie graffed in vs is choked godlie motions pliable to Christian purposes peruerted the whole course of our life corrupted our vertues blemished our vices cherished our bodies abused our soules defiled and thy glorious name dishonoured Powre into vs the spirit of chastitie which abounded in Ioseph which ouerflowed in Susan that being therewith harnessed as with complete armour wee may gainstand repell and award all the blowes of temptation sent from Satan the prince of this world to assault vs and with sundrie subtill and sugred assaies to circumuent and vndermine vs to the end we might by his malicious meanes pollute our vessels with the dregs of filthines which thou ô Father hast commanded vs to keepe holie and vndefiled for thy selfe to inhabit and dwell in Mortifie euerie member of vs both inward and outward with the sword of thy spirit which is thine eternall word whereby we may be sanctified and withdrawne from all kind of affections sauouring of vncleannes than which nothing is more odious and abhominable in thy sight and not like the Scribes and Pharises scowre and clense the outside of the cup or platter leauing the inside furd as it were with filthines but washing and wiping euen our verie hearts from euill thoughts our mouthes from lewd speech our eies from viewing vanitie and all the parts of our bodies from stinking nastines that being cleane within and without we may in due time approch to thee ô God and see thee face to face which grant we beseech thee for his sake whose bloud hath made vs cleane euen Iesus Christ thy beloued son and our blessed Sauiour Amen The xxiij Combat 1 S. BARNARDS golden sentence of the vice insuing LECHERIE or vncleane life is a mightie prince of the spirituall and inuisible Aegypt riding in a chariot or wagon of foure wheeles namelie bellie-cheere fleshlie lust costlie brauerie and drowsines This wagon is drawne with two horses the first prosperitie of life the second plentie of all things These two horses are ruled by two riders the first lasie idlenes the second faithlesse carelesnesse For plentie breedeth idlenes and according to the Scripture the prosperitie of fooles is their owne destruction for none other reason doubtles but bicause it maketh them secure and retchles insomuch that when they shall saie Peace peace all is well and there is no dread of danger then euen then shall they be ouertaken with a sudden ouerthrowe These two riders haue no spurres on their heeles nor whips in their hands n●r anie such like thing to driue the horses withall but in stead of them they vse a canopie to cast a shadowe and a fan to gather wind withall This canopie is dissimulation casting a shadowe against the scorching heate of cares For it is proper to a soft tender nice and delicate soule euen to dissemble and be ashamed of necessarie cares the parching heate whereof that they may not feele they hide themselues vnder the shrowd of dissimulation The fan is franknes or spend-all gathering the wind of flatterie For bawdie and lecherous persons are verie franke and free sparing for no cost and buieng wind for gold at the eares of flatterers This boiling lust of lecherie riseth of a wicked and lewd cause and trulie vnles it be presentlie quenched and quailed it will suddenlie ouerswaie all the bodie set it on fire and burne it At the first it tickleth the flesh a little with

into the gilt of fornication 2 The ASSALT giuen by inward fornication or whoredome of the hart O Man if thou hast anie light of reason any sparke of iudgement vnderstanding tell me this in conscience and truth if hée that consenteth to lust in his heart and committeth not the actuall déed of concupiscence offend in such sort as to deserue damnation I thinke no and I will auouch no lesse than I speake For why should he that conceiueth a thing in his mind and putteth neither hand nor foote to the accomplishment of the same be iudged an offender All lawe is against it all equitie disaloweth it conscience misliketh it and iustice will not agrée vnto it If thou sée a faire house a beautifull woman a fruitfull vineyard a pleasant garden and wishest in thine heart to haue reall possession not giuing the attempt by anie outward action apparant to the eie of shine inward lust who shall be so bold as to come foorth and accuse thée of offence If thou canst be charged with no misdéed why shouldest thou be counted guiltie if void of crime why condemned Followe my counsell therefore in this manner and forme as I set it before thée Dooest thou sée hir whome thine eie highlie pleaseth Is she a Gentlewoman is she so manie degrées aboue thy base estate that all and the onelie delight which thou art like to haue by hir is in viewing hir amiablenes Well content thée therewith and féed thy fansie with a firme and fast fixed conceipt of hir fauour let hir be déeplie imprinted in thy thought and cogitation and suppose thou hast by hir as much pleasure and voluptuousnes as by a meaner woman For where action is hindered by occasion of some circumstance there cogitation may haue libertie to run at randon And though the members of thy bodie by instrumentall touching may not be admitted to doo their office yet it shall be frée for thée to feed thy wanton eie to suffice thy ticklish fansie and vnbrideled lust Spare not so to doo for it is no offence the secrets of thy soule are knowne to none but thy selfe and therefore none being able to accuse thée thou shalt néed none to excuse thée 3 A praier against the former vice O Almightie and eternall God forsomuch as we are led by the priuie and vnspied desires of our corrupt harts into manie an outragious and ouglie sinne naie rather floong head-long into full seas of most accursed crimes for that they are the sparkles whereby the flames of manie a foule abuse are kindled which also gathering force by degrees must needs in time violentlie burne according to the wise sentence of Salomon that no man can carie fire in his bosome his cloths vnsindged nor go vpon hot coles and his feete vnblistered therefore we beseech thee gard vs about with thy grace against this spreading poison O suffer not the soules of thy seruants to become sinks of vncleane lusts by whose noisomnes whatsoeuer portion of thy spirit we possesse is quenched and all goodnes vtterly consumed Let not vs whom thou hast vouchsafed to partake the fruits of thy deerlie beloued sonnes death and passion serue like slaues vnder the banner of the flesh For what an intollerable apostasie and reuolting were that to forsweare and renounce the truth of the promise which we made to thee in our baptisme that we would forsake the diuell the world the flesh with all the pomps vanities and abhominations of the same Out alas better had it beene for vs neuer to haue beene borne than to be conuinced and found guiltie of such an vnpardonable trespas And therefore Lord for that loue sake wherewith thou so louedst vs being thine enimies that thou gauest thine onelie begotten sonne to die for our iustification for that loues sake keepe vs in the due execution of thy will in obedience to thy lawe in reuerence and dread of thy commandements in loue of thy mercie in feare of thy iudgements and finalie in mindfulnes of death so shall we be sure not onelie to mortifie and kill all the lusts of vncleannes but also to walke before thee with a pure hart which grace ô God grant vs Amen 1 S. BARNARDS golden sentence of the vertue following WILT thou learne ô man what inward chastitie and cleannes of hart is then consider the contrarie that by the vilenes of the one thou maist learne the excellencie of the other It is naturallie graffed in euerie reasonable creature to fansie the best things and still to couet more though he haue enough yea suppose that whatsoeuer he hath be pure and good yet so rauenous are his desires and so insatiable his hart that he thinketh better of other mens than his owne For doubtles it is a thing vnpossible to tedder tie in concupiscence or to appoint it much or little till it be satisfied till it be filled till it haue got wherewith to be contented As for example He that hath a faire wife wisheth a fairer in his hart and is bewitched with a wanton eie He that goeth gorgeous and gaie setteth his mind vpon costlier and brauer attire He that swimmeth in wealth hunteth after more repining at him that is richer The monie-monger will neuer saie I haue enough The whooremonger will neuer saie I haue enough The bloud-thirstie murtherer will neuer saie I haue enough The ambitious vain-glorious man will neuer saie I haue enough and so of the rest What is the cause of this insatiablenes which hath no end which hath no botome Euen an vncleane hart a corrupt hart a defiled hart an vnchast hart which runneth a whoring after other mens goods will in no wise be content with his owne A cleane pure hart is the dwelling-house of Christ In such a hart reason is so far frō error that it agreeth with mans will For mans will loueth such a reason and such a reason mans will Let thy will be void of vncleannes bicause right reason alloweth such a will Cleannes of hart causeth quietnes of conscience For if the hart be chast the conscience is not troubled bicause such chastitie and cleannes is a mortifieng of the earthlie members a taming a bringing downe and a keeping vnder of corrupt affections which are the torches that set the towe of euill deeds on fire To the cleane harted blessednes is promised to the vncleane harted cursednes is threatened the one shall dwell in the Lords tabernacle the other in the diuels dungeon the one shall rest in Gods holie hill the other in the vallie of death the one shall liue with the Lambe euerlastinglie bicause they are chast virgins the other with the Gote Satan I meane bicause they are ranke harlots 2 The REPVLSE giuen by inward CHASTITIE or vndefilednes of heart O Man thou art a greuous offender if thou kéepe not the chastitie and virginitie of thy soule For marke what the author of perfection innocencie and cleannes vttereth in the Gospell Whosoeuer saith he looketh vpon

had not where in the world to laie his head O monstrous vnkindnes of the creature to the creator ô vnnaturall dealing ô tiger like crueltie retalied for such lamblike lowlines Grant vs better grace most mercifull father and suffer not sathan to cast so thicke and darke a mist of blindnes before our eies that therby we should be allured to loue the world but rather arme vs with faith whereby wee may ouercome the world and triumph ouer the same in victorie through Iesus Christ our Lord Amen 1 S. BARNARDS golden sentence of the vertue following THE contempt of this world ô man if it were common as it is but rare would be a meanes to drawe thee vnto God and to a longing fo the life to come Thine owne miserable and helples estate in this vale of wretchednes were enough to bring thee to an vtter misliking and despising of this world For what art thou ô man no more than a man yea a bare and naked man a poore man and a distressed man a man lamenting that thou art a man ashamed that thou art borne a naked man repining that thou art borne to labour and not to honour a man borne of a woman and through the guilt of sin liuing but a while and therefore fraught with feare stuft with miserie and wrapped in wo yea manie and manie woes woes of bodie woes of mind woes in sleeping woes in waking woes on all sides which way soeuer thou lookest and castest thy tooting eies How then canst thou find in thy hart ô man to loue the world and not rather to hate and haue it in contempt knowing that it is the fornace where all these afflictions are forged Thou art one of Adams sonnes descended of his loines borne in sin brought vp in wickednes and therefore thou canst not liue in this world without labour without sorowe without anguish without misfortune and infinite casualties day by day ebbing and flowing wherevnto thou art so much the more subiect bicause thou louest the world which thou oughtest to contemne and vtterlie mislike Againe in louing the world thou art in league with sin and in fee with death Why then wilt thou loue the world why wilt thou desire his friendship why wilt thou hunt after the delight of the same the longer thou liuest in it the greeuouser is thy transgression the heinouser thy wickednes the more in number thine offences Loue this world the lesse and sin the lesse contemne this world the more and rise to righteousnes the more for the killing of the one is the quickning of the other Set not thy mind ô man vpon this present wicked world nor the vaine pomps and transitorie trishtrash of the same for it shall waxe old as a garment and all the beautifull brauerie thereof shall vade like a blossome Looke aloft ô man to Ierusalem the citie of the great king who will satisfie thee with the finest floure of wheate and cherish thee with comfortable streames of running riuers There is no measure nor weight there is no scale nor ballance there are no bounds nor marks but plentie and abundance fulnes and store freedome and libertie There is no feare nor trembling because God hath established peace in his kingdome no enimie entreth in no friend goeth out of that citie there are no temptations there are no troublesome thoughts because he that is alwaies one and neuer changeth hath set euerie thing in a stedfast and inuariable order There is no power of tempting no cause of disquieting no ablenes of hurting no dooing against gods holie will and no transgressing but happie peace and peaceable happines perfect pleasure and pleasant perfectnes one will in God and vs so that whatsoeuer pleaseth him the same pleaseth vs. There is cleere light which wee shall behold with cleere eies There is the souereigne good euen the treasure of treasures which we shall not onlie see but also enioie I meane life euerlasting which is the fulnes of time the length of daies yea the true daie which knoweth no sun setting the high noonetide the abundance of perfect glorie euerlasting truth and true euerlastingnes The continuance of that citie hath no end the brightnes of that citie hath no dimnes no decaie The fulnes of the ioies of that citie hath no lothsomnes O true mid-daie ô glistering light ô cleere sun-shine ô driuer awaie of darke shadowes ô drier vp of fens and marishes ô cleanser of noisomnes and stinkes O temperate spring-tide ô beautifull summer ô plentifull haruest ô calme and quiet winter ô safe dwelling paradise I meane ô sweete food of life God almightie Long ô man with a godlie longing after these euerlasting ioies laid vp in heauen where thou shalt see God face to face who is the light of the inlightened the rest of the exercised the countrie of the sore trauelled the life of the liuing and the crowne of conquerors 2 The REPVLSE giuen by the contempt of this present world and the loue of the world to come O Man if the things which thou séest vnder heauen so much delight thée if a verie prison and gaile seeme so beautifull in thine eies what affections should the countrie of countries the citie of cities and mansion of mansions bréed in thy heart If strangers and forreners are in loue with such vanties how pretious are those things which children heires shall possesse euen to their full cōtentment If mortall and miserable men are so inriched in this life how shall immortall and blessed saincts be rewarded in the life to come Wherefore I counsell thée O man to shake off from thée the loue of this present world wherein no reasonable creature is so borne that he should not die and take vnto thée in place thereof the loue of the world to come where all are so reuiued and quickened that they cannot die againe where no aduersitie troubleth no necessitie pricketh no molestation vexeth but eternall reioising reigneth But thou wilt aske mée what else should be there but continuance and euerlastingnes of such and so great blessednes I can not answere thée otherwise than thus that what good thing soeuer is there it is to be found and what euill thing soeuer is there it is not to be found Thou wilt yet aske me further what good thing that is I tell thée O man it is néedles to aske The Prophet Esaie and the Apostle Paule teach thée in few words saieng The eie hath not séene the eare hath not heard neither hath it entred into the heart of man what things God hath prepared for them that loue him Zelous Dauid garded about with all the glorie pompe and riches of this present world gasped and groned after this felicitie when he said What haue I in heauen but thée and there is nothing vpon earth that I desire in comparison of thée God is the strength of my heart and he is my portion for euer The same good King Dauid in the abundance of his sumptuous banketing