Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	age_n	life_n	old_a	5,148	5	5.6715	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03030	Meditations miscellaneous, holy and humane	Henshaw, Joseph, 1603-1679.	1637 (1637)	STC 13171; ESTC S122577	25,437	149

it is a greater offence to justifie a sin than to fall into it Love but not bee fond of the body to love it is a duty to be fond of it is a sin let the fare bee such as may neither impaire the health of it nor the devotion the apparell neat not chargeable not mimically in nor ridiculously out of fashion such as may agree with thy estate thy yeares thy profession not at all to invent and slowly to take up a fashion and that rather because thou would'st not be singular than because thou likest it and as may shew thee willing to be constant but not obstinate Let thy recreations bee short and diverting such as may rather fit thee for businesse than rob thee of time long and tedious sports do rather take away the stomacke to serious things than whet it he that makes recreation a businesse will think businesse a toyle Submit to every fortune and like it not place felicity in wealth greatnesse to be without and yet not to want these or to want and yet not desire them to be able to manage a great estate and to beare a mean to like Gods will even when it crosseth thine cheerefully to passe over crosses yet to take notice of them to be patient but not without sense to bee sorrowfull but not without hope not to grow great by corruption not to grow proud with greatnesse not to grow strange to others in a high estate or think God so to thee or you so to him in a meane not to ebbe and flow with thy condition and be either supercilious or dejected to take the changes of this world without any great change in thy selfe he that is contented ever with what hee is makes himselfe happy without a fortune Thinke of death as a thing certaine it may be at hand that Physitians dye that Kings in this are Subjects some like crude fruit are pluckt off by casualty others like over-ripe drop off with age old young there are graves of all sizes to endeavour therfore rather to procure eternall life than to prolong this and use meanes rather to sweeten death than to defer it Learne not to thinke of the things of this world as of things of continuance and to use the things of this world not as an owner but a Steward so thou wilt bee neither loth to leave them nor afraid to account for them Doe curtesies to thy friend not w th hope to receive greater and receive curtesies of thy friend as if thou hadst done none think of requiting the good w ch thou receivest though thou deservest it expect no requitall of that good which thou doest though undeserved lest failing of what thou expectest thou repent of what thou hast done and losest the praise of thy goodnesse by looking after the reward of it Commend no man to his face and censure no man behinde his back if thou knowest any good thing of him tell it others if any ill or vice tell it himselfe so by telling others of his good parts thou wilt procure for him a good opinion and by telling him and admonishing him of his faults thou wilt make him deserve that good opinion Abstaine not only from ill but from the appearance of it lest thou heare ill undeservedly or doe ill unawares Let thy discourse be neither light nor unseasonable such as may call either thy goodnesse in question or thy judgement if thou canst not speak wel say nothing so if others be not bettered by thy silence yet they shall not be made worse by thy discourse Thinke meanly of thine owne sufficiency though others thinke not so look much upon thy defects and little upon thy good parts and think that thou art short not only of what thou oughtst but of others that that which thou know'st is nothing to that of which thou art ignorant and therefore to labour rather truly to know thy selfe than to make those small parts superficially knowne to others Scorn not to be better'd by the good example of others and be carefull not to make others worse with thine do nothing in which thou would'st not be imitated and imitate nothing which thou know'st is not fit to be done it is a fault to do what thou should'st not it is none to learne what thou should'st doe of any Thinke in the morning what thou hast to do this day and at night what thou hast done and doe nothing upon which thou mayest not boldly aske Gods blessing nor as neer as thou canst nothing for which thou shalt need to ask his pardon let thy first care be not to do ill thy next care to repent of it account often with thy selfe thy last account will be the lesse be not afraid to looke upon thy score but be afraid to increase it to despaire because thou art sinfull is to be worse because thou hast beene so bad Bee thy life like his that must Account and hath it but in trust Let the actions of thy youth Answer not the times but truth Let thy words be modest few Thy opinions firme not new Thy mirth plausible not vaine Not abusive not profane Live not onely to the eye Sin is sin though none be by Witnesses doe onely prove Not make guilty and true love Of virtue more esteemes in ought So to bee than to bee thought 'T is weaknesse to eschew the scarre Not the ulcer preferre Esteeme to truth deeds must be Such as God approves not we Bee in private what you seeme In publick view and not deeme All things lawfull that are hid Not what 's seen but what 's forbid is unjust And onely what wee may we must Be not wicked with advantage nor be drawne to doe a gainefull sinne not thinke that godly which is gainefull but thinke that gain enough which is with godlinesse he that makes his commodity the measure of his actions for a morsell of bread that man will transgresse Ever learne to be ever contented with what thou hast in as much as there is nothing which by the appointment of God doth not happen unto thee and to dislike what God doth is to do what God dislikes and make that a sin which was before but a punishment and as it might have beene used a blessing to finde fault with God is to make a fault in our selves that which God doth may be harsh it cannot be unjust or if that state which thou hast be bad yet that which thou hopest for is better Thinke not well of thy selfe though others think so yet to give no occasion to any to thinke otherwise and give the glory of both to God both of thy good parts and their good opinion Every morning take leave of the things of this World as thinking thou mayest part with them before night and every night to examine the imployment of that day as thinking thou mayest account for it before morning he that is ever providing for his going wil lesse increase his account by tarrying

is not enough that the word be the same if the hearers be not as the same physick doth not worke or cure alike nor the same seed thrive alike in all grounds so neither doth the same word save alike or prevaile alike with all Sodome would have repented with those meanes which CoraZin did not in thine impenitency therfore not to accuse God or the meanes but thine owne selfe in thy conversion not to thank thy ownselfe or the meanes but God and the meanes under God Remember that as there is one death which thou must prepare to meet so there is another death w ch thou must study to avoide the death of the soule the naturall death consists in the dissolution of the soule from the body the spirituall death in the dissolution of the soule from God and one day of soule and body from God which is the second death now as we say of the naturall body that the way to bee young long is to be old betimes so the way to live not long but ever is to dye betimes if thou dye but once w●●e thou livest the death of sinne thou sh●lt live eternally after thou art dead Love nothing in this world too well no not thy selfe think of the pleasures of this World either as sinnes or occasions of it and the other more necessary things of it though they have thy presence let them not have thy heart use them rather because thou want'st them than because thou likest them and so provide that thy death may bee the beginning of thy happinesse not the end of it Ever suspect ever feare For to bee too happy here Lest in Heaven thou have lesse If any for this happinesse Seldome any have I knowne To have Heavens more than one All the pleasures of this life They are usefull but a knife I may warme me by their fire But take heed of comming nigher Yet in this is danger still He that warmes is after chill Oh IEHOVAH but with thee Is there true felicitie All this sublunary treasure Yeelds but counterfeit of pleasure Silken cares Kings of clouts Ful of torments fears and doubts Trifles dangers baited hookes Shadowes only shape and lookes Of what we call thē worse than naughts Snares temptations if not faults Whether it bee birth or place Beauty and the pride of face Honour wealth or higher yet That they call a Favourite Like a shaddow on the Sunne Have their being and are done From anothers like or frowne So they rise and so goe downe They are got and kept with feares And are parted with with teares And accounted for with horror And thē Dives is the poorer When that finall day shall come A dreadfull day indeed to some And wee answer for their use Then to want them wee would choose So then much of these to aske Is to begge thy selfe a taske A beggery for thus to be Is the greatest poverty All thou hast is on the score What is that but to bee poore Adde to this it doth not last And happiness is torment pass'd It may bee present so thy boast Is but may bee at the most In Heaven onely is their blisse That ever shall be ever is Worldly laughter is not mirth Borne and buried in the birth Where ô God there wants thy grace Mirth is onely in the face O God thou art onely thou Tomorrow yesterday and now To thee my selfe my time I give All that I have all that I live Deliberately to move to any businesse is proper to man headily to be carried by desire is common to beasts in civill actions be led by thy reason not thy appetite in divine actions by Religion and doe nothing that may forfeit either thy reason or thy honesty measure the goodnesse of things by their lawfulnesse not by their profit nor bee drawne to doe ill for advantage not intend thy particular good with the forfeiture of the generall In Religion publish nothing which thou darest not stand to nor libell against the truth if thou think it is not the truth why doest thou publish it if thou thinkest it is the truth why art thou ashamed of it such are betweene two Rocks either of which splits them for either they sinne in publishing that which is a lye or else having published it they sin in being asham'd or afraid to stand to it which they think is the truth true gold flyes not the Touchstone a good mans actions are such as he feares not to be discovered it is a signe their workes are ill when they dare not owne them Oderunt lucem is our Saviours note of such if it bee the truth they ought not onely in some case to owne it but to dye in it if it be a lye they ought not to live in it much lesse to give it life every lye is a sin but to print a lye is to justifie a sin and in Religion to print a lye for truth is to father a lye upon God a good Man will publish nothing in God's Name to which he dares not set his owne Measure not thy selfe by what men say of thee they may mistake thee it is their sin not thine if others slander thee to be ill spoken of and undeservedly is neither thy fault nor alone thy case Christ himselfe was thought a Wine-bibber and S. Paul mad if ill tongues could make men ill good men were in ill taking never regard what any can say against thee but thine owne conscience though all the World condemne thee while God and thy self do not thou art innocent enough the wickednesse of ill tongues doth but dirt themselves the mire that is cast upon thee is not thine care not to have ill men speake well of thee it may bee if thou wert worse thou should'st heare better Parcit cognatis maculis similis fera the divell doth not accuse his owne if thou wert one of them they would speak more favourably be carefull to be cleane to God what ever thou art to the world and bee slow in soyling and blacking others if they are not so clean as thou couldst wish their foulnesse be to themselves let them bee never the fouler for thy mouth they that are forward in censuring and accusing others are usually such themselves To al thy promises need no other bond but thy word nor no other witnesse but God be carefull never to promise any thing of which thou shalt wish to bee forgiven the performance nor plead either want of ability or testimony an honest man doth not promise more than he meanes nor a wise man more than he is able Be not a servant to those things which thou shouldst command thy money thy body and thy appetite or thy sensitive part but use thy estate to serve thy body and thy occasions and thy body to be subservient to thy soule and thy soule to serve God thus while either of these serve in their proper office God is serv'd in all if thou art commanded by the