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
A45432	Daily thoughts, or, A miscellany of meditations holy & humane by Jos. Henshaw.	Henshaw, Joseph, 1603-1679.	1651 (1651)	Wing H57; ESTC R25711	25,049	128

when it crosseth thine cheerfully to passe over crosses yet to take notice of them to be patient but not without sense to be sorrowfull but not without hope not to grow great by corruption nor to grow proud with greatnesse nor to grow strange to others in a high estate or thinke God so to thee or you so to him in a meane not to ebbe and flow with thy condition and bee either supercilious or dejected to take the changes of this World without any great change of thy selfe he that is contented ever with what he is makes himselfe happy without a fortune THinke of death as a thing certaine it may be at hand that Physicians 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 and young there are graves of all sizes to endeavour therefore rather to procure eternall life than to prolong this and use meanes rather to sweeten death then to deferre 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 Stward so thou wilt be neither loth to leave them nor afraid to account for them DOe curtesies to thy friend not with hope to receive greater and receive curtesies of thy friend as if thou hadst done none think of requiting the good which 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 so losest the praise of thy goodness by looking after the reward of it COmmend no man to his face and censure no man behind 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 onely from ill but from the appearance of it lest thou heare ill underservedly 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 speake well say nothing so it others be not bettered by thy silence yet they shall not bee made worse by thy discourse THinke meanely of thine owne sufficiency though others thinke not so look much upon thy defects and little upon upon thy good parts and thinke that thou art short not only of what thou oughtest but of others that that which thou knowest is nothing to that of which thou art ignorant and therefore to labor rather truly to know thy selfe than to make those small parts superficially known to others SCorne 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 knowest is not fit to be done it is a fault to doe what thou shouldst not it is none to learne what thou shouldst doe of any THinke in the morning what thou hast to doe this day and at night what thou hast done and do nothing upon which thou maist not boldly aske Gods blessing nor as neere 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 bee not afraid to looke upon thy score but be afraid to encrease it to despaire because thou art sinfull is to be worse because thou hast been so bad Be 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 by modest few Thy opinions firme not new Thy mirth plausible not vain Not abusive not profane Live not onely to the eie Sin is sin though none be by Witnesses do onely prove Not make guilty and true love Of vertue more esteemes in ought So to be then to be thought 'T is weaknesse to eschew the scarre N●t the ulcer and preferre Esteeme to truth deeds must be Such as God approves not wee Be in private what you seem In publike view and not deem All things lawfull that are hid Not what 's seen but what 's forbid is unjust And onely what we may we must BE not wicked with advantage nor be drawne to do a gainefull sinne not thinke that godly which is gainefull but thinke that gaine enough which is with godlinesse hee that makes his commodity the measure of his actions for a morsell of bread that man will transgresse EVer learne to be 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 doe what God dislikes and make that a sinne which was before but a punishment and as it might have been 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 thinke so yet 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 thingking thou mayst part with them before night and every night to examine the imployment of that day as thinking thou mayst account for it before morning hee that is providing for his going will lesse increase his account by tarrying we doe not commend his providence that hath his furniture to buy when hee should take horse MAke not a neighbours fault greater to men then it is nor thine owne lesse to God to excuse thine owne sinne is to double it detractingly to aggravate anothers fault is to make it thine own BUfie not thy selfe in searching into other mens lives the errours of thine owne are more then thou canst answer for it more concernes thee to mend one fault in thy selfe than to finde out a thousand in others BEE carefull not to fall into sinne being fallen not to lie in it being surprised not to stand in it confession is some part of satisfaction by denying a little sinne thou makest it great by truly confessing a great sinne to God thou makest it none IF thou hast lived long think thou hast the longer account thinke thou hast had the longer time to provide for thy account and therefore hast the greater sinne if unprovided where God fort eares a great while he expects a greater increase as where men give long day they expect larger payment PErforme not the things of Religion either out of vaine glory or custome

a greater vertue to do well than to hear well DO nothing which thou disallowest disallow thy self some things which thou maiest doe but nothing which thou oughtest to doe give no liberty to thy selse in unlawfull things use not the utmost of that liberty which is given thee in other things and so use thy liberty in what thou art permitted as that they may not hinder thee in the things thou art commanded PRomise nothing which may prejudice thee in performance performe what thou hast promised though to thy prejudice thinke thy selfe bound by thy word though without oath or witnesse if thou art not well able to perform consider thou wert able not to promise a good man measures his promises by his ability but hee measures his performance by his promise ACcount it the greatest knowledge truly to know thy selse and the greatest conquest to subdue thy selfe not give way to thine owne lusts not boast of thine owne parts to doe nothing that is ill nor vainegloriously to tell of what thou doest well in all things to approve thy selfe a good man and a Christian but not boast of it PLace not Religion in talke only it is an easier matter to give counsell than to follow it sometimes we have known men to fall into those sinnes from which they have with great paines converted others but Christianity as we say of charity begins at home it was Christ's to S. Peter Art thou converted strengthen the Brethren but first bee converted himselfe he may happily save others that is not saved himselfe yet hee will sooner save another that goes in the way of salvation himself good Doctrine is weakned much with ill life hee that will doe good upon others must first be good himself SPeake nothing which thou would'st wish to recall and do nothing which thou shalt need to repent condemne nothing in a humour nor maintaine nothing out of faction never defend a false cause either to revenge a wrong or to do a pleasure THinke onely the present time thine for that which is past is none of thine and that which is to come it is a question whether ever it shall be thine so the certaine time of thy life is very little and the account which thou shalt certainely give of this life very great and thy account is made greater by tarrying but thy life lesse so that to put off the finishing of this account till a farther time is to make thy selfe a greater account and have lesse time to doe it in nay thou shalt answer for the neglect of that time wherein it might have beene done and it may bee denied another time to doe it MEasure not goodnesse by good words onely a Parrat may bee taught to speake well good words cost us nothing and men are for that Religion that is cheapest it is an easie matter to speake like a Christian Satan himself can talke Scripture Charity consists not barely in knowing or discoursing of what is good but in practising what wee doe know in religion not to doe as thou sayest is to unsay thy religion in thy deeds EVer expect death though not wish for it let thy last houre find thee rather willing to goe than contented to tarry put not off amendment till another day thou art not sure to see an end of this provide that thy death bed amy rather finde thee fitted for God than fit thee and so order thy estate and thy soule in thy health that when death comes thy mayest have nothing to doe but to die IN point of reformation first plucke out thy owne More spend not thy time in exhorting others to the keeping of the Commandements and breake them thy selfe measure not thy goodnesse by anothers want of it nor measure thy want of goodnesse by others store of it God doth not so though thou art not so good as the best yet while thou endeavourest to be so thou art good enough God who workes in us both to will and to do doth in some case accept the will for the deed REckon nothing which thou hast thine owne nor nothing which thou doest at thine owne disposing and use all not as a Master but a servant remembring thou must one day answer for them to their Master DO not murmure at thy condition if mean nor measure Gods blessings by thy wants but by thy deserts if God be better to others then he is to thee yet while he is better to thee than thou deservest hee is good enough IN Christianity not thinke to attaine the end without the meanes and if the same meanes doe not in all produce the same effect not to impute it to any alteration or deficiency in the meanes but in the subject the means is the same the parties are not all men are not alike hardned in sin therefore all are not alike hard or easie to bee converted sinnes are compared to diseases all diseases are not mortall some humours spend themselves others are not recovered but with expence and danger and the same sickenesse is not removed with the same ease in bodies because there is not in all the same temper that physick doth but stirre the humour in some bodies which in others would utterly expell it it is with the sicknesse of the soule as of the body all sinnes are not equall all men are not equally sinnefull either the sins may be lesse or of lesse continuance for custome as it begets a greater liking of sinne so it leaves a deeper root continuation of things makes them partly naturall therefore wee call custome another nature setled impieties like set led humours doe not easily ftirre though the means are the same yet while the subjects is not it is no wonder that the effects are not there must bee the same disposition of the matter as well as of the agent it is nor enough that the word bee the same if the hearers be not as as the same physicke 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 withall Sodome would have repented with those meanes which Corazin did not in thine impenitency therefore not to accuse God or the meanes but thine owne selfe in thy conversion not to thanke thine owne selfe or the means but God and the meanes under God REnember that as there is ●…e death which thou must prepre to meet so there is another death which thou must study to avoid 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 wee say of the naturall body that the way to be young long is to be old betimes so the way to live not long but ever is to die betimes if thou die but once while thou livest the death of sinne thou shalt live eternally after