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	natural_a	spiritual_a	4,171	5	6.7902	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