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	wage_n	5,559	5	11.2143	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07629	Contemplatio mortis, et immortalitatis	Manchester, Henry Montagu, Earl of, 1563?-1642.	1631 (1631)	STC 18023.5; ESTC S112815	39,881	132

quāprimum is his rather for that ends misery and begins felicitie There is no man so valiant as the beleeuer Therefore he saith vnto his soule Why art thou cast downe O my soule Why art thou so disquieted within me Waite on God Soule and Soule are differenced in dying as well as liuing The difference of soules as well in dying as liuing The Atheist dares not die for feare of non esse The ill liuer dares not die for feare of male esse The doubtfull conscience dares not die nesciendo whether hee shall be not be or be damned Onely the good man dares and desires to die hee is assured of his hope his hope is full of immortalitie I am thy saluation saith his Sauiour to the other theend of these present miserable miseries is the beginning of worse and such as death it selfe cannot terminate for that would be happinesse enough if they had but hope there would bee an end at last the greatest pleasure they would desire is the act of death so that might end their sorrowes but their conscience will not let them lye or flatteringly perswade them Adueniet tandem quae non sperabitur hora. This they know and grieue to thinke that Tophet is prepared for the bad and Paradise for the good As the tree falleth so it lyeth and as death leaueth thee so iudgement shall finde thee hee that liues ill seldome dyes well Liue well and you cannot but die well practise well doing and you shall haue the comfort of well dying Sed quàm amarum erit hoc tempore corporis animae separatio Body and soule parting We see old acquaintance cannot part without teares Quid facient intimè familiares quales sunt corpus anima quae ab ipso vtere ita iucundissimè vixerint If the Oxe loweth when his fellow is taken from him that drew the plough with him qualem mugitum shall wee giue when soule and body part Siccinè separas amara Mors Siccinè separas saith the Booke of Kings The Spirit at this time may be willing but the flesh will be loth Egrè amittitur quod valdè amatur Faith will assure God is thy father but nature will tell thee She is thy mother and thou mayest not yet leaue her In this conflict take heede the mothers side preuaile not Shee will play Naomi's part perswade thee earnestly to stay and enioy the delights of Moab yet a while longer But resolue thou with Ruth to see what entertainment is for thee in Bethleem for there thou shalt finde a Boaz. In ista hora euery man will make Balaams suite for no man would be miserable if it were enough to desire to be happy but such a wish onely will not serue He must piè viuere that will securè mori We all desire to shut vp our last Scene of life with In manus tuas Domine commendo spiritum meum But it is not the last words a man vtters that doe qualifie his Soule Remember how in thy life thou hast entertained Gods Spirit for as wee vsed his in this life so hee will vse ours after death Qualem quisque se fecerit in hac vita talem se inueniet exiens ab hac vita At this houre what would a man giue for the redemption of his soule but poore indigent man neuer was any so rich that could pay the ransome of his own soule A displeased mercy askes greater satisfaction then thou canst giue Laesa patientia fit furor Now thou goest to giue account of thy Stewardship that is temporis amissi mali commissi boni omissi And thy Soule already knowes in conscientia tua whither it goes quando egreditur è corpore tuo And although thou canst carry nothing else with thee yet this thou canst not leaue behinde thee Which is liber conscientiae tuae that will tell thee whither thou goest and what thou shalt looke for Tunc quasi loquentia tua opera dicent Tu nos egisti Tua opera sumus non te deseramus sed tecum semper erimus tecum pergemus ad Iudicium Man is a great flatterer of himselfe but conscience is alwayes iust and will neuer chide thee wrongfully It alwayes takes part with God against a mans selfe It is Magistratus domesticus that will tell what you doe at home and saith the booke of Wisedome wickednesse condemned of her owne witnesse is euer timerous and being pressed with conscience forecasteth grieuous things Nemo seueriorem seipso habet iudicem If a man will take his ayme by the best men that euer dyed That of Dauid Ezechias yea and of Christ himselfe as a man is able to amaze any man When as our Sauiour Christ at the point of death said Father if it be thy will let this Cup passe from me When Dauid said Saue Lord for thy mercy sake for in death there is no remembrance of thee And Ezechias wept sore when hee was bid Put thy house in order for thou must die Si Prophetae si Apostoli si Martyres si Christus ipse was thus troubled at the houre of death wretched man that I am what shall I doe Euen as Christ bids me Bee of good cheere for I haue ouercome death Mors morte redempta est Now there is aduantage in death that death which was the wages of sinne is made the reward of righteousnesse and in these forenamed persons it was not death but the curse of the Law that went with death which Christ in our persons and these other persons in themselues feared When Christ was to leaue the world and his Disciples to the world he left them this word for their learning and their comfort If you loued mee you would reioyce because I said I goe to the Father In my Fathers house are many dwellings I goe to prepare a place for you that where I am you may be also Now that death hath ouercome death and Faith hath secured feare nec me taedeat viuere nec timeo mori What can hee feare in Death whose death is his hope Right precious in the sight of God is the death of his Saints See then what makes men willing or loth to die Obsecro te Lucili said Seneca cur timeat laborem vir mortem homo It is the present condition of men in this world that makes them willing or loth to die Nor life nor death are alike to all men some can as willingly leaue the world nay dye as others can forbeare the Court. And as men differ in their condition so doe they in their acceptation of Death some pleasant their liues as if the world should alwayes laugh vpon them Et post mortem nulla voluptas These would doe any thing rather then die Others liue as if they came into the world but to act a sad mans part and dye these wish a change hoping it will bee a benefit Therefore well said the sonne of Syrach O death how acceptable is thy remembrance vnto him

mortalibus viuere cum exijssent ex ijs emori Let mee euer worship the great God of this little god my Soule Et ne plus vltra Onely this I know That to no creature else God hath giuen a liuing soule nor is there hope in any creature else but man and this hope is giuen for sustentation of his soule Hee that contemplates these things wil beare himselfe too loftily and thinke himselfe too good to looke so low as vpon the sublunarie things of this life Angustus est animus quem terrena delectant How then can this Beautie bee pleased to inhabit long contubernio isto All it needs to care is but Sepulture to that body which once had the Honour to be the Temple of such a ghest But because many times the houses of the dead and the vrned bones doe meete with foule hands for this also Nature hath prouided vt disertè ait Maecenas Nec tumulum quaero sepelit Natura relictos It is one of the daily petitions of euery good Soule Adueniat Regnum tuum Thy Kingdome come O Lord Yet saith Ambrose Hoc nitimur reluctamur For Quis sine querela moritur Quis non gemens quis non recusans exit Quis cum accesserit non tergiuersatur timet plorat In all things else Mans crosse Nature obserue how contrarily wee carry our selues The labourer from his work hasts to his bed The Mariner rowes hard to gaine the Port. The Traueller is glad when hee is within kenning of his Inne yet we when Death comes to put vs into our Port shun it as a rocke Wee feare what wee should wish and wish what we should feare O fortunatiorem Marcellum eo tempore quo exitum suum Bruto approbauit Mans better choice quàm quo populo Romano consulatum Heare O Christian what the Pagan saith Quid ni non timeat qui mori sperat It is harder to make a true Philosopher patient of life then of Death Hic spe mortis patienter dolet taedio doloris libenter moritur Hunc fert illam expectat sed expectata Mors tardè venit I am in a straight betwixt two said Saint Paul whether to liue in the flesh were profitable for mee and which to chuse I wote not Yet at last resolued liue or die Christ was to him aduantage Therefore to bee loosed and to bee with Christ was best of all Till then God grant that I may haue vitam in patientia mortem verò in desiderio So shall I fulfill my course with ioy life not deare nor death grieuous In elder times both wise men great men Life and death compared and vaine men had Death in such estimation and so vndervalued life as they fondly said Had man beene worthy to know what life was before he receiued it hee would haue beene loth to accept it Nemo vitam acciperet si daretur scientibus Life would haue kept vs in slauerie but that Death freed vs. They counted death but the retreite of life optimum Naturae inuentum for by it euery man might make himselfe happy no man be longer miserable then he will Placet no vita viue Non placet licet co reuerti vnde venisti They thought no state miserable but that which Death could not remedy Wherefore say they a wise man liues but so long as he should not so long as hee can If Death were not in our power wee should desire it more then now wee feare it Magistra rerum ratio taught them that common safety lay in Death inuitum qui seruat idem facit occidenti Life was subiect to many fortunes sed in eo qui scit mori nil posse fortunam This made them cherish these desperate conceits Nil referre faciatne finem an accipiat For though life be not yet Death is at a mans command Mori nihil aliud est quàm velle in which respect no man could complaine of life Quia neminem tenet If any man did complaine this was their wish Mors vtinam pauidos vitae subducere nollet sed virtus hanc sola daret In scorne some said Egone expectem vel morbi crudelitatem vel hominis cum possim medio exire tormento aduersa discutere But their brauest conceit was worst that it was genus mortis generosum for a man to be author of his owne death say they if permitted to desire death why ill to giue it to themselues Sed furor est ne moriare mori They seemed thus to maintaine their assertion by reason as wellas courage Death is naturall therefore we come Viuere noluit qui mori non vult hee is sorry that he was a man that is not glad to dye It is ineuitable therefore we must be resolute feras non culpes quod vitari non potest Fooles fly it old men attend it wise men wish it Nay some so prided themselues in this way that for Care Feare or Griefe they would not dye Non inferam mihi manus propter dolorem nor yet for feare stultum est timore Mortis mori Nor yet the threats of torments Sic mori vinciest Sed si coeperat suspecta esse Fortuna si multa occurrebant molesta tranquillitatem turbantia then it was Fortitude to dispatch themselues How or with what it mattered not Scalpello aperitur ad illam magnam libertatem via puncto securitas constat said Seneca when he bled to death Cato will die because the Commonwealth declined Nerua because the lawes were not kept Siluianus because he would not liue at the mercy of his enemy Lucretia to couer a dishonour But Plato and his Socrates were of another minde Death was to be expected till Nature called for it or Iustice tooke it For Religions sake men may ponere animas but suas not for ostentation nor in discontent Inde facult as fuit non ponendi animam sed pendendi Bona res est mori suâ morte Life was giuen to manage to the vtmost and to make the best of it Euery one was heere set sentinell not to depart the place till his Captaine calls him off Non est optima quae placet sed quaedecet That Death was best which was well recollected quietly suffering what it could not possibly preuent Fortiter ille facit qui miser esse potest It is not enough to die with a Romane courage nor that the cause of Death be iust but it must bee also necessarie vnsought ineuitable But let goe this discourse my Contemplation lyes another way The kindes of Death as of life are two The one bodily The kinde of death the other spirituall As bodily life is the coniunction of body and soule So bodily Death is the separation of soule and body And as a godly man hath three degrees of life The first in this life when Christ liues in him for the soule of a good mans soule is the Spirit of God within The second when his body returnes