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	great_a	soul_n	12,147	5	5.0848	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67763	Philarguromastix, or, The arraignment of covetousnesse, and ambition, in our great and greedy cormorants that retard and hinder reformation, (all whose reaches, are at riches) that make gold their god, and commodity the stern of their consciences, that hold everything lawful, if it be gainful, that prefer a little base pelf, before God, and their own salvations, that being fatted with Gods blessings, do spurn at his precepts : dedicated to all corrupt cunning, and cruel [bracket] governours, polititians ... : together with the lively, and lovely characters, of [bracket] justice, thankfulnesse ... : being a subject very seasonable, for these atheistical, and self-seeking times / by Junius Florilegus.	Younge, Richard.	1653 (1653)	Wing Y172; ESTC R39194	47,748	48

contentful and therefore we finde that he did even sink in the midst of delights but David among so many publick and private calamities and disasters kept his head above water and stood upright in his heart to God Prosperity makes us drunk with the love of the world but as Sleep composeth drunkenness so the cross will bring a man to himself again The ●cottish King prisoner in Mortimers Hole by his own confession learned more of Christ then in his Palace he could all his life Now hence it is that Heaven is peopled with so few great ones Not many mighty not many noble are called 1 Cor. 1.26 yea of twenty Kings of Iudah only six were good and of eighteen Kings of Israel all but two are branded by the Holy Ghost for wicked Nor is it for nothing that our Saviour says It is easier for a Camel to go through the eye of a Needle then for a rich man to enter into the Kingdom of Heaven Matth. 19.24 These men have their portion in this life Psal. 17.14 and receive their consolation here Luke 6.24 all here nothing hereafter But it is otherwise with mean ones He hath chosen the poor in this World to be rich in faith Iames 2.5.1 Cor. 1.26 27. The younger brother shall not have all his Portion left he run riot Few men can digest great felicity therefore as Dionysius gave for a reward to Plato Books but unto Aristippus money so God gives wealth and honour to those whom he least respecteth but unto his owu he gives his grace and Spirit keeping them short of other things Yet so as each one hath what he likes best As what sayes the worldling Oh that I were so rich so great and honourable Yea with Nero's Mother let them be damned so they may be dubde they care not But the wise Christian as holding it better to be ranged with the Saints in Heaven then ranked with the Kings on Earth Considers thus the enjoyment of all outward things might add to my content but it would endanger my soul and it were better for me to swim a River of boyling Brimstone to live eternally happy rather then dwell in a Paradise to be damned after death He considers that God not seldom strips the body of pleasures to clothe the soul with Righteousness and oftentimes strengthens our state of grace by impoverishing our temporal estate because commonly the more prosperity the less piety To all which may be added as a greater misery do great ones never so ill they shall not be told of it no not by their Chaplains Oh thou the Seer sayes Amaziah to Amos go flee thou away into the Land of Judah and there eat thy bread and prophesie there but prophesie no more in Bethel for it is the Kings Chappel and it is the Kings Court Amos 7.12 13. So that it is a wonder if any great man be saved sayes Chrysostome alledged by Latimer before King Edward because there are so few to tell and admonish them of their faults Whence many have sought by all means to shun earthly dignities lest by gaining a place upon earth they should lose a better place in Heaven as Millions have done And upon this consideration Isocrates refused the offer of a Crown and told them that motioned it That he had rather live poorly being assured of the bliss of Heaven as now he was then by possessing all worldy riches and splendour to put the same in hazard CHAP. 19. BUt thirdly what good can their great wealth and honour do them if other things concur not therewith As let a man have all felicities heaped together which this World can afford have he but one tooth out of tune they can yield him no ease yea a smaller matter may deprive them of all as we see in Haman who counted all his honours and riches the Kings and Queens favours as nothing only for that Mordecai did not bow the knee to him nor honour him as others did Esther 5.11 12 13. But to pass these and other the like a little sickness will quickly thaw all these cold and frozen comforts Let but that day come and come it will sooner then they look for it and then rich Crassus cannot command health or get himself a stomack His Worship in all his pompe and great plenty is forbidden to eat when in the mean time all his houshold are merry and the poorest servant that he keeps is in better case then he It is not the embroidered slipper that will drive away the painful Gowt nor the golden Diadem the cruel head-ach nor the Diamond Ring the angry whit-loaf nor the long Velvet Robe the burning Fever yea the prick of a thorn or some passion of the minde is able to deprive us of the pleasures of the whole Worlds Monarchy What will all those goodly Titles of Majesty and other priviledges avail them if a guilty conscience do but chide them Will not this make their Palaces Prisons their gold chains golden fetters their Crowns crosses and all their earthly honours but burthens aud vexations What were it to have a purple coat and a polluted conscience a gay gown and a sick heart a bed of gold or Ivory and a diseased minde a full chefi and an empty soul a fair face and foul affections to glister in jewels and be filthy in manners to be in grace with men and in disgrace with God Fourthly However death will dissolve them and all their imaginary felicities into nothing will cut thee wholly from them and them from thee And then as at a game at Chess the highest now upon Board may presently be lowest under board so it may fare with the greatest of them here and the like when they go hence For although in the Theatre of this World like Actors upon a Stage the King the Lord and the Clown have differing respect yet after the play is done it may be that he who was the Clown is a better man then the King So it is with men after death Nor will a poor Lazarus then change places with a Rich Dives nor an Eliah with Ahab Yea then Nebuchadnezzar will wish that he had been Daniel Haman will wish that he had been Mordecai and Herod will wish that he had been Iohn Baptist. And therefore if men were wise indeed and loved themselves as they think they are and do they would not be so greedy after great places as after grace and Gods favour Nor is honour and greatness in it self a blessing or to be desired Advancement is not ever a sign of love either to the man or the place Yea oft times instead of a blessing it proves a judgement both to the party and to the people as in the case of Saul 1 Sam. 8.9 c. Yea there are no men so miserable as those that are great and evil For as it is the manner of God to cast down that he may raise up to abase that he may exalt as in the cases

formerly said that ill gotten goods lye upon the conscience as raw meat upon a sick stomack which will never let a man be well untill he hath cast it up again by restitution That sin armes a man against himself and our peace ever ends with our innocency That guilt occasions the conscience many a secret wring and gives the heart many a sore lash Or if Satan finds it advantagious to lull us asleep for a time yet when death besiegeth the body he will not fail to beleaguer the soul and that then there will be more ease in a nest of Hornets then under the sting of such a tormenting conscience And certainly did you know what a good conscience and the peace of God which passeth all understanding is you would think it more worth then all the worlds wealth multiplyed as many times as there be sands on the Sea shore that any thing that every thing were too small a price for it That things themselves are in the invisible world in the world visible but their shadowes onely And that whatsoever wicked men enjoy it is but as in a dream that their plenty is but like a drop of pleasure before a river of sorrow and displeasure and whatsoever the godly feel but as a drop of misery before a river of mercy and glory And lastly That shallow honesty will prove more profitable in the end then the profound quicksands of craft and policy Wherefore let your conversation be without covetousnesse and be content with that you have I mean remaining after you have faithfully and impartially given to every man his own For God hath promised never to leave nor forsake you if you will relye upon him in the use of lawful means onely Heb. 13.5 And with which I will conclude bethink your self now I beseech you rather then when it will be too late when the Draw-bridge is takn up and when it will vex every vein of your heart that you had no more care of your soul. R. Y. London Printed by I. L. 1653. The second Part of Philarguromastix OR The Arreignment of Covetousness and Ambition in our great and greedy Cormorants That retard and hinder Reformation all whose reaches are at riches that make gold their god and commodity the stern of their consciences that hold every thing lawful if it be gainful that prefer a little base pelf before God and their own salvation that being fatted with Gods Blessings do spurn at his Precepts The second Impression much inlarged By R. Younge Florilegus Imprimatur Thomas Gataker CHAP. 13. IN the former part I have shewn how the Common-wealth hath been robbed defrauded and abused by Monopolists Ingrossers Lawyers and all kindes of corrupt Officers and how the Supream Magistrate hath been the sole cause of all Whereby they have gulled and cheated the People without controule or once being ashamed of it I have likewise declared what every of them in their several places ought to do or suffer and be served for their baseness Which was as much as I could at first afford in forma pauperis And now finding that it hath bin as acceptable to the honest and innocent as distastful to the galled and guilty nor did I ever expect by carrying my saddle to shame my horse I am willing at the same rate to add the like scantling about corrupt Iudges and to hint a way how this Nation may become more happy and flourishing then ever The former Part conteined twelve Chapters the thirteenth begins and goes on thus Nor would Delinquent Iudges and Officers be dispens'd withall but severely punished according to their several demerits His Highness should do well to serve them as Combyses served Sisamnes a corrupt Iudge who caused his skin to be flayed off though his very friend and nailed over the Iudgement-Seat for example to those that should succeed in his place And this would make others afraid and that fear would keep them honest Which neither the Oath they take nor their consciences will do For every Iudge as he hath a conscience so he is sworn to judg uprightly to take no bribe c. O that this conscience might ever give the Iudgement But wo is me how often are the Laws altered misconstrued interpreted pro and con made as a Nose of wax A Cause good to day bad to morrow yet still the same case His opinion firm yet sentence prolonged changed reversed as the Iudge is made by friends bribed or otherwise stands affected As O the wicked hearts and wide consciences of some Iudges as well as of Atturneys and Lawyers Who like Burs hang together and like Andirons hold up their Clients till they burn each other to Ashes They receive warmth by these these by them their destruction They are Bawds that live by other mens loss And become rich by making others poor whose felicity is in bringing others to misery and making merchandize of the poor These be Gowned Vultures Harpies Devils in the shape of men These are far from being Peace-makers to whom the Kingdom of Heaven is promised And should they not be all served alike and in the same manner before specified Nor can his Highness as I conceive I mean when other affairs will give leave if he seeks the publick good and not his own private gain If he intends not by receiving gifts to sell his own liberty which I do not in the least fear for those Governours that are plain-hearted themselves are the bitterest enemies to deceit in others do less then compel them to restore what they have unjustly gotten Like Constantine the Great who caused Proclamation to be made that if there were any of what place estate or dignity whatsoever Iudges Earls Friends or Palatines that had not dealt uprightly and justly every man should be freely admitted to appeal to him and upon proof they should make satisfaction and further suffer as the case deserved Yea and I hope having done this he will discard them all after the example of Alexander Severus who in the beginning of his Reign discharged all them that were known to be vicious persons from their Offices and forced them to make restitution of all that they had taken bribes of or defrauded and from thence-forth to live of their own proper labour Nor would he ever keep in his Court any ill disposed person or suffer any though never so neer to him in blood once found faulty to escape unpunished as Lampridius delivers it And this is of great concernment for take away the wicked from the King or those that govern in chief and his Throne shall be established in righteousness Prov. 25.5 whereas let them remain they will but prove like the Canaanites not cast out by the Israelites as God commanded who became by his just judgement for their neglect a snare and destruction unto them a whip on their sides and a thorn in their eyes Judg. 2.3 Joshua 23.13 And full well they deserve it for they ought to be indicted