Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	good_a	let_v	4,185	5	4.2812	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30638	The fathers legacy: or Burtons collections Containing many excellent instructions for age, and youth, shewing them how to live godly in this life, and to attaine everlasting happinesse in the life to come. First written for the instruction of his onely son, and now set forth for the benefit of others. By Edw: Burton.	Burton, Edward, of Stanton, Derbyshire.	1649 (1649)	Wing B6159; ESTC R215093	76,775	223

and an abject Then shall the memory of misery patiently sustained be sweet when in the meane while the wicked shall sobb and sigh Then shall the godly rejoyce and be glad but the reprobate shall howle and weepe Then shall the afflicted more triumph then if continually he had been in joy Then shall the base apparell be glorious and the proud attire infamous Then shall the poore Cottage be more commended then is the guilded Pallace praised Then shall constant patience more prevaile then all the power of the world Simple obedience shall be more commended then then all the subilty of man Then shall a cleare and good conscience more rejoyce a man then profound skill in Philosophie The contempt of Riches shall doe more good then all the riches in the world then shall a zealous Praier bring more delight then ever did fine Cates. Thy silence kept in thy life time shall more cheare thy heart in that time then long babbling good works then shall be respected then copy of sweet words And then shall thy paines taken to reforme thy maners more delight then could all the pleasure in the world Wherefore learne in this life to suffer small things that in the world to come thou maist escape great and grievous dangers Try first in thy life time what thou canst suffer after thou art dead and if thou canst not endure but light things in comparison now how wilt thou beare afterwards everlasting torments And if now so little paine can make thee impatient what will the fire of Hell doe For perswade thy selfe thou canst not be twice happy that is to enjoy thy pleasure in this life and raigne too with Christ in the world to come Now suppose thou hadst lived hitherto in perpetuall honour and pleasure what good would these things doe thee if thou shouldest dye out of hand Seest thou not how all things are vaine save onely to love and serve God for he which loveth God with all his heart feareth neither death nor paine nor judgement nor damnation for perfect love maketh a man w●th boldnesse to appeare before God But marvell it is not though he which delighteth as yet in sinne doth both feare death and the day of judgement Notwithstanding if the love of God cannot allure thee unto godlinesse yet let the feare of hell fire drive thee from wickednesse But if neither the love of God nor the fear of Hell can better thee one jot then look not to stand in a good estate long but quickly to fall into the snares of Sathan And gentle Reader if none of these perswasions ●ill prevaile with thee mark well his ensuing discourse that followes Of the paines appointed for sinners after this life AMongst all the meanes which God useth towards the Children of men to move them to resolution a●ainst sinne whereof I intreat the strongest and most forceable to the common sort of men is the consideration of punishments prepared by God for rebellious sinners and transgressors of his Commandements wherefore he useth this consideration often as may appear by all the Prophets who do almost nothing else but threaten plagues and distruction to offendors And this mean hath often times prevaled more then any other that could be used by reason of the naturall love which we bear towards our selves and consequently the naturall fear which we have of our own danger So we read that nothing could move the Ninivites so much as the foretelling them of their eminent destruction 〈◊〉 And St. John Baptist although h● came in a simple and contemptibl● manner yet preaching unto the peopl● the terrour of vengeance to come and that the Axe must be put to the Roo● of the Trees to cut down for the Fire all those which did not repent he moved the very Publicanes and Souldiers to feare which otherwise are people of very hard mettall who cam● unto him upon this terrible Embassage and asked what they should doe 〈◊〉 avoid these punishments After ther● that we have considered of death an● of Gods seveare judgements whic● insueth after death and wherein every man hath to receive according t● his works in this life as the Scriptu●● saith it followeth that we consider a●so of the punishments which are appointed for them that shall be foun● faulty at that account Hereby 〈◊〉 leastwise if no other consideration w● serve to induce all Christians to th●● resolution of serving God for if ever● man have naturally a love of himselfe and desire to conserve his own case then shall he also have feare of perill whereby he is to fall into extreame calamity This expresseth Saint Bernard excellently O man saith he if thou have lost all shame which pertaineth to so noble a creature as thou art if thou feele no sorrow as carnall men doe not yet lose not feare also which is found in every beast we vse to lead an Asse and to weary him out with labour and he careth not because he is an Asse But if thou wouldest thrust him into the fire or fling him into a ditch he would avoid it as much as he could for that he loveth life and f●areth death Feare thou then and be not more insensible then a beast feare death feare judgement feare hell This feare is called the beginning of wisdome and not shame or sorrow for that the spirit of feare is more mighty to resist si●ne then the spirit of shame or sorrow Wherefore it is said remember thy end and thou shalt never sinne that is remember the finall punishments which are appointed for sinne after this Thus farre Saint Bernard First then to speake in generall of the punishments reserved for the life to come If the Scriptures did not declare in perticular their greatnesse unto us yet are there many reasons to perswade us that they are most severe dolerous and intollerable For first as God is a God in all his works that is to say great wonderfull and terrible so especial●y he sheweth the same in his punishment being called for that cause in Scripture the God of justice as also God of revenge wherefore seeing all his other works are all full of M●jestie and exceeding our capacities we may likewise gather that his hand in punishment must be wonderfull also God himselfe teacheth us to reason thus in this manner when he saith and will ye not then feare me and wi● yee not tremble before my face which have put the Sand● as a stop unto the Sea and have given the water a commandement never to pas e its bound● no not when it is most troubl●d and the floods most outragious As who would say If I am wonderfull and doe passe your imagination in these works of the Sea and others which you see dayly you have cause to feare me considering that my punishments are like to be correspondent to the same Another conjecture of the great 2nd severe Justice of God may be the consideration of his infinite and unspeakable mercy the which as it

the world to doe so too I know not what certaine grounds they ha●e that dares assume to fore-tell the particular time of the worlds conslagration but surely in reason and nature the end cannot be mightily distant we have seene the infancy the youth the virillity all past nay we have seene it well stept into yeares and desolution the most infallable premonitors of a declination Some could beleeve it with lesse then this twenty nine yeares Because as the Floud destroyed the former world one thousand six hundred and fifty yeares after the first destroying Adam so the latter world shall be consumed with Fire one thousand six hundred fifty six yeares after the second saving Adam which is Christ But I dare not fix a certainty where God hath left the world in ignorance The exact knowledge of all things is in God only but surely by Collections from Nature and Reason man may helpe himselfe in likelihood and probabilities Why hath man an arguing and premeditating soule if not to thinke on the course and causes of things thereby to magnifie his Creator in them I will often muse on such like theames for besides the pleasure I shall meet in knowing further I shall finde my soule by admiration of these wonders to love both reason and the Deity better As our admi●ing of things evill guides us to a secret hate so whatsoever we doe applaud for goodnesse cannot but cause some raise in our affection Of Idlenesse THe idle man is the barranest piece of Earth in the Orbe there is no Creature that hath life but is busied in some action for the benefit of the restlesse world even the most venemous and ravinous things that are have their commodities as well as their annoyances and they are ever ingaged in some action which both profiteth the world and continues them in their natures courses even the Vegitables wherein calme nature dwells have their turnes and times in fructifying They leafe they flower they seed nay Creatures quite inanimate are some the most laborious in their motion With what a cheerfull face the golden Sun chariates thorow the rounding Sky How perpetuall is the maiden Moone in her just and horned mutations The Fire how restlesse in his quick and catching flames In the Ayre what trans-actions And how fluctious are the salted waves Nor is the teeming Earth weary after so many thousand yeares predictions all which may tutor the Couch-stretched man and raise the modest red in shewing thorow his unwasht face that Idlenesse is the most corrupting fly that can blow in any humane minde That ignorance is the most miserable which knowes not what to doe the idle man is like the dumbe Jack in a Virginall while all the other dance out a wining Musick this like a member out of joynt sullens the whole body with an ill disturbing lazinesse I doe not wonder to see some of our Gentry growne well neare the lewdest men of our Land since they are many of them so mufled in an non-imployment 'T is action that keeps the Soule both sweet and sound while lying still does rot it to an ord●●'d noysomnesse Augustine imputes Esaus losse of the Blessing partly to his slothfulnesse that had rather receive meat then seek it Surely exercise is the fatting food of the Soule without which shee growes lanke and thinly parted That the followers of great men are so much debauched I beleeve to be want of imployment for the Soule impatient of an absolute recesse for want of wholsome food of businesse preyes upon the lewder actions 't is true men learne to doe ill by doing what is next it nothing I beleeve Salomon meant the field of the sluggard as well for the embleme of his minde as the certaine index of his outward state as the one is over-growne with thornes and bryers so is the other with vices and innormities When one would bragge the blessings of the Roman State that since Carthage was raz'd and Greece subjected they might now be happy as having nothing to feare Sayes the best Scipio we now are most in danger for while we want businesse and have no foe to awe us we are ready to drowne in the mud of vice and slothfulnesse How bright does the Soule grow with use of negotiation With what proportioned sweetnesse does that Family flourish where but one laborious guide steereth an order'd course When Cleanthes had laboured and got some Coyne he shewes it to his companious and tells them that he now if he will can nourish another Cleanthes Beleeve it industry is never wholly unfruitfull if it bring not joy with the in-comming profit it will yet banish mischiefe from thy busied gates There is a kinde of good Angell waiting upon diligence that ever carries a Lawrell in her hand to crowne her Fortune they said of old should not be prayed unto but with hands in motion The bosom'd fist beckons the approach of Poverty and leaves besides the noble head ungarded but the lifted arme does frighten want and is ever a shield to that noble director How unworthy was that man of the world that never did ought but only liv'd and dy'd Though Epaminondus was severe he was yet exemplary when he found a Souldier sleeping in his Watch and ran him thorow with his Sword as if he would bring the two brothers Death and Sleep to a meeting and when he was blam'd for that as cruelty he said He did but leave him as he found him dead It is none of the meanest happinesse to have a minde that loves a vertuous exercise 't is duly rising to blessednesse and contentation They are idle Divines that are not heavened in their lives above the unstudious man every one shall smell of that he is busied in As those that stirre amongst perfumes and spices shall when they are gone have still a gratefull odour with them So they that turne the leaves of the worthy Writer cannot but retaine a smack of their long-lived Author They converse with vertues soule which he that writ did spread upon his lasting paper every good line adds sinewes to the vertuous minde and withall hells that vice which would be springing in it That I my selfe have liberty to doe any thing I account it from the favouring Heavens that I have a minde sometimes inclining to use that liberty well I thinke I may without ostentation be thankfull for it as a bounty of the Deity Sure I should be miserable if I did not love this businesse in this my vacancy I am glad of that leasure that gives me leasure to imploy my selfe if I should not grow better for it yet this benefit I am sure would accrew me I should both keep my selfe from worse and not have time to entertaine the Devill in Of the triall of Faith and Friendship FAith and Friendship are seldome tryed but in extreames To finde friends when we have no need of them and to want them when we have are both alike and common In prosperity who

of evill Prov. 1.33 He shall deliver thee in six troubles yea in seven there shall no evill touch thee in famine he shall redeeme thee from death and in warre from the power of the sword thou shalt be hid from the scourge of the tongue neither shalt thou be afraid of destruction when it commeth Job 5.19 20 21. He will honour those that honour him and bring forth their righteousnesse as the light and their judgement as the noone day Prov. For I will have respect unto you and make you faithfull and multiply and establish my Covenant with you Levit. 26.9 And he will love thee and blesse thee and multiply thee he will also blesse the fruit of thy wombe and the fruit of thy Land thy corne and thy wine and thine Oyle the increase of thy kine and the flocks of thy sheepe Deut. 7.13 Thou shalt know that thy seede shall be great and thy off-spring as the grasse of the earth Job 5.25 The Lord shall increase you more and more you and your Children Psal 115.14 Thy wife shall be as the fruitfull vine by the sides of thy house thy Children like Olive plants round about thy Table yea thou shalt see thy Childrens Children and peace upon Izrael Psal 128.3.6 I have been young and now am old yet have not seen the righteous forsaken nor his seed begging bread he is ever mercifull and lendeth and his seed is blessed Psai 37.25.26 The just man walketh in his integrity his Children are blessed after him Prov. 20.7 I will power my spirit upon thy seed and my blessi●g upon thy off-spring and they shall spring up among t●e grasse as willowes by the water courses Esay 44.3.4 A●d their seed shall be known among the Gentiles and their off-spring among the people All that see them shall acknowledge them that they are the seed which the Lord hath b●essed Esay 61.6 I will give them one heart and o●e way that they may heare me for ever for the good of them and of their Child●en Jer. 32. ●9 The Children of thy Servants shall continue and their se●d shall be ●stablished before thee ●sal 102.28 Though h●nd joyn in hand the wicked shall not b● un●●●●shed but the seed of the righteous shall be delivered Prov. 11.21 In the feare of the Lord is strong confidence and his Children shall have a place of refuge Prov. 14.26 All thy Children shall be taught of the Lord and great shall be the peace of thy Children Esay 54.13 For God will shew mercy to them that love him and keepe his Command ments Meditations and Resolutions PRide is the greatest enemy to reason and discretion the greatest opposite to pride for whiles wisdom makes Art the Axe of nature pride makes nature the Axe of Art The wise man shapes his apparell to his body the proud man shapes his body by his apparell T is no marvel then if he know not himself when he is not to day like him he was yesterday And lesse marvell if good men will not know him when he forgets himself and all goodnesse I should feare whilst I thus change my shape least my maker should change his opinion and finding me not like him he made me reject me as none of his making I would any day put off the cause of my apparell but not every day put on new fashioned apparell I see great reason to be ashamed of my pride but no reason to be proud of my shame Hipocricy desires to seeme good rather then be so honesty desires to be good rather then seeing so The worldlings purchased reputation by the sale of desert wise men by desert with the hazard of reputation I would do much to heare well more to deserve well and rather lose opinion then merit It shall more joy me that I know my self what I am then it shall grieve me to heare what others report me I had rather deserve well without praise then do ill with comendation There is nothing more certain then death nothing more uncertain then the time of dying I will therefore be prepared for that at all times which may come at any time must come at one time or another I shall not hasten my death by being still ready but sweeten it It makes me not dye the sooner but better Had I not more confidence in the truth of my Saviour then in the traditions of men poverty might stagger my faith and bring my thoughts into a perplexed purgatory wherein are the poor blessed if pardon shall be only by expence Or how is it hard for a rich man to enter into Heaven if mony may buy out the past present and future sins of himself his deceassed and succeeding progenie It Heaven be thus sould what been fit has my poverty by the prise alreapy paid I find no happinesse in roome on earth T is happinesse for me to have roome in Heaven Nature bids me love my self and hate all that hurt me Reason bids me love my friends and hate those that envy me Religion bids love all and hate none Nature sheweth care Reason wit Religion love Nature may induce me Reason perswade me but Religion shall rule me I will hearken to Nature in much to Reason in more to Religion in all Nature shall make me carefull of my self but hurtfull to none Reason shall make me wise for my self but harmlesse to all Religion shall make me loving to all but not carelesse of my self I may heare the former I will harken only to the latter I subscribe to somthings in all to all things in Religion A large promise without performance is like a false fire to a great peece which dischargeth a good expectation with a bad report I will fore-think what I will promise that I may promise but what I will do Thus whilst my words are led by my thoughts and followed by my actions I shall be carefull in my promis●s and just in their performance I had rather do and not promise then promise and not do I cannot s●e two Sawyers work at a pit but they put me in mind of the Pharisee and the Pub●ican the one casts his eye upward whiles his actions tend to the p●● infernall The other standing with a dejected countenance whiles his hands and heart move upward 'T is not a shame to make shew of our profession so we truly professe what we make shew of But of the two I had rather be good and not seeme so then seem good and not be so The Publican went home to his house rather justified then the Pharisee When I see leave● drop from their Trees in the beginning of Autumne just such think I is the friendship of the world whiles the sap of maintenance lasts my friends swarme in abundance but in the winter of my need they leave me naked He is a happy man that hath a true friend at his need but he is more truly happy that hath no need of his friend When I see the heavenly Sun buried