Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	dissolution_n	soul_n	4,521	5	5.4874	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

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

not by money if thou deservest it not thou wrongest others if thou dost deserve it thou wrongest thy selfe The goodnesse of the minde is witnessed in the outward actions the goodnesse of the outward actions is determined by the intention and minde inward goodnesse without outward showes of it is like a Tree without fruit uselesse outward shewes of goodnesse without inward sincerity is like a Tree without heart livelesse that thou art good inwardly in thy heart is thine owne comfort that thou dost outwardly prosesse this goodnesse in thy life is others benefit thou thy selfe are not the better for that goodnesse which thou dost not make shew of others are not the better for that goodnesse of w ch thou makest no shew so inward sincerity is required in respect of God outward profession onely in respect of men by the first thou art a true Christian by the other it doth appeare that thou art so Neither undertake much nor talke much and that to the purpose deliver thy minde rather in profitable language than curious by this happily thou wilt gaine more applause but by the other thou wilt doe more good and it is a greater vertue to do well than to heare well Do nothing which thou disallowest disallow thy selfe some things w ch thou mayest doe but nothing which thou oughtst to do give no liberty to thy selfe 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 the 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 performe consider thou wert able not to promise a good man measurs his promises by his ability but he measures his performance by his promise Account it the greatest knowledge truly to know thy selfe and the greatest cōquest to subdue thy self not give way to thine own lusts nor boast of thine owne parts to do nothing that is ill nor vaine gloriously 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 wee have knowne men to fall into those sins from which they have with great paines converted others but Christianity as we say of Charity begins at home it was Christs to S. Peter Art thou converted strengthen the brethren but first be converted himselfe hee may happily save others that is not saved himselfe yet he will sooner save another that goes in the way of salvation himselfe good doctrine is weakned much with ill life he that will do good upon others must first be good himselfe 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 fashion never defend a false cause either to revenge a wrong or to doe a pleasure Think only 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 certainly 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 do it in nay thou shalt answer for the neglect of that time wherein it might have beene done and it may be denyed another time to do it Measure not goodnesse by good workes onely a Parrat may be 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 himselfe can talke Scripture Charity consists not barely in knowing or discoursing of what is good but in practising what we do 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 finde 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 may rather finde thee fitted for God than fit thee and so order thy estate and thy soule in thy health that when death comes thou mayest have nothing to do but to dye In point of reformation first pluck 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 goodnes 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 endeavour'st to be so thou art good enough God who workes in us both to will and to doe 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 meane nor measure Gods blessings by thy wants but by thy deserts if God be better to others than he is to thee yet while hee is better to thee than thou deservest he is good enough In Christianity not thinke to attaine the end without the meanes and if the same meanes do not in al produce the same effect not to impute it to any alteration or deficiency in the meanes but in the subject the meanes is the same the parties are not all men are not alike hardned in sin therefore all are not alikehard or easie to be converted sins are compar'd to diseases all diseases are not mortall some humours spend themselvs others are not recovered but with expence and danger and the same sicknesse is not remov'd with the same ease in all bodies because there is not in all the same temper that physick doth but stir the humour in some bodies which in others would utterly expell it it is with the sicknesse of the soule as of the body al sins are not equal all men are not equally sinfull either the sins may be lesse or of lesse continuance for custome as it begets a greater liking of sin so it leaves a deeper root continuation of things makes them partly naturall therefore we call custome another nature setled impieties like setled humours doe not easily stir though the meanes are the same yet while the subject is no● it is no wonder that the effects are not there must be the same disposition of the matter as well as of the agent it