Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bring_v	good_a	sin_n	4,483	5	4.6815	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00467	A brothers gift containing an hundred precepts, instructing all sorts of people to a godly, honest, and morall life.	Everinden, Humphrey.	1623 (1623)	STC 10601; ESTC S114633	13,510	42

to reioyce at that which peraduenture is not nor to sorrow at that which perhaps hath not hapned But in Charitie to hope the best 75 Learne to distinguish truly betwéen securitie and true peace of conscience Securitie feeleth no danger hath no feare Peace of conscience féeleth and feares but ouercommeth and reioyceth in the assurance of Gods fauour That thou mayest be most void of care take heed of Securitie no man feeleth his owne force in the time of peace 76 Feare not death although he be grisly the grim sir though he bring ill newes past yet he brings good newes to come many an ill man feares not the Deuill when he leads him to an earthly treasure And shall a good man feare Death when he opens him the doore to heauenly ioyes 77 Possesse not thy mind with the foolish feare of the dead or the company of a carkase a good man will not hurt thée dead or liuing An ill man may well hurt thee when hee is aliue but cannot harme thee when he is dead and not able to helpe himselfe 78 Desire rather to liue poorely and honestly then richly and dishonestly poore honesty gets a richer purchase then rich dishonesty the one purchaseth heauen which is the gaines of all the other hell which is the losse of all honest sorrow purchaseth greater comfort then dishonest ioy For more comfort shall a man reape at his latter end by one houre spent in Gods seruice then by many yeares spent in vanitie or wickednesse 79 Suffer not thine eyes to wander too large nor thy tongue to walke too fast for as the best meanes to preserue the body in health is to kéepe the eyes open and the mouth shut so the best meanes for the good of the soule is to shut the casements of the one and to set a watch before the other 80 Auoid the company of a contentious man hée is a perilous euill in two respects for either he will contend with thée and so thou shalt procure the stroke of the edge of his malice or else prouoke thée to contend with others and so thou shalt for his loue get the hatred of many A peny is deare bought with a pound 81 In séeking to perswade thy friend to forsake any wicked course begin first with kindnesse it may preuaile without reprehensions hée is a foolish Physitian who if he can cure with mollifying Cataplasmes will vse painful Cauteries reprehensions take the better place where kindnesse hath led the way The body which hath bin strengthened with a cordiall doth the better beare out a violent purgation 82 Séeke for the lawfull assistance of Physick in the time of sicknesse it is as néedfull and as lawfull as to séeke for meate and drinke in the time of hunger and thirst God hath giuen to euery Plant his seuerall vertue not for nothing but for the health of the body as of the selfe-same Spirit there are sundry operations for the health of the soule 83 Deferre not the Christening of any Childe though thou be compelled to doe it in thy owne house Wheresoeuer two or three bee gathered together in Christes Name hee is in the midst amongst them The little Childe must not be denied to come to Christ who cannot by the word must by Baptisme though thou mightst falsly obiect the Baptisme helpeth it not Yet so it becomes vs to fulfill all righteousnesse 84 Loue honour and obey thy Prince dearely reuerently carefully he is Pater patriae the father of the Countrie thou one of his children if his subiect Thy good and safetie is a part of that heauy burden of care that lyeth on his shoulders 85 Loue also honour and obey the Cleargie they are the eyes of God for they are his watch-men they are the mouth of God for They are his speech-men messengers and Embassadors for Christ 86 Loue also honour and obey all Magistrates vnder thy Prince they are as the members of his Body whereby hée worketh thy good and safety thy Prince and the Magistrates his substitutes are the hand of God which carieth the sword of Iustice to punish the offender And the purse of reward to recompence the good 87 Giue vnto the godly his due praise for his goodnesse who doth well deserueth praise of all and who deserueth praise of all deserueth praise of thée pay him therefore his due and right otherwise thou dost shew thy selfe iniurious 88 Commend not the vngodlinesse of the wicked man better it is in loue to couer many sinnes then in flattery to commend one to commend that which is euill is to make God a lyar and vniust which both discommendeth and punisheth it To commend that which is euill is to iniury the good and innocent viz. To bestow his portion on the vnworthy and to rob him of his due and to make those partaker with him in his reward that haue not laboured with him in his worke 89 Be not hasty to reueale the infirmities of thy brethren especially of the Clergie for whereas therein thou thinkest to doe iustly thou mayst notwithstanding doe very wickedly in causing a scandall to arise at Religion which cannot so soone be healed as the offence of thy brother being concealed by secret admonition might haue béen salued thereby not onely the offence of thy Minister shall be lothed but also himselfe and his doctrine so much suspected as that many a sauing admonition of his shall be suspected 90 Estéeme not thy selfe out of the fauor of God because thou art hated disliked slandered persecuted poore and despised for thy Master Christ was poore hated disliked persecuted slandered and despised yet he most highly in Gods fauor and thou for his sake When therefore for his sake thou art hated disliked slandered poore persecuted and despised thou art sure to be highest in his fauour 91 Yet boast not of thy sufferings when thou sufferest for thy deserts thou receiuest not enough for thy sinne thy punishment is iust thy cause requireth mercy thy sufferings challenge not recompence It is the cause and not the punishment that makes a Martyr the Theefe was hanged for his murder as well as Christ for the truth 92 Yet distrust not of Gods mercy when thou sufferest for thy deserts Gods elect haue béene punished for their sinnes and follies yet haue comforted themselues with the hope of Gods fauor It is a token of fatherly care and loue when the childe is chastened for his faults all punishments whatsoeuer are to the penitent but chastisements 93 Thinke not vaingloriously to maintaine thy reputation without the feare of God an vngodly life maketh the greatest gifts thou hast become contemptible Wisdome doth more dignitie a poore man then riches a foole No man dareth to touch the hayres of a King whilst they are on his head in scorne but being once cut off they are cast with others vnto the dunghill and trodden vnder foot 94 Obiect not against this aduise but those that fear not God are in these times in

iudgements God is contemned by the carelesse respect of any of his attributes As his mercies are contemned if by Faith his loue in Iesus Christ be not apprehended so his power is despised when his iudgements bee not feared Gods iudgements await those nearest which by any meanes goe astray in the abundance of his fauours 58 If thou hast offended God be carefull to amend in the time to come then shall thy former iniquities be blotted out of his Register and thy present righteousnesse be regarded of him in Christ for God considereth not what a man hath beene but what he is As the Tree falleth so it lyeth as God finds a man so he takes him Hee that hath a heauy burthen on his shoulders already if he desire to be eased must lay vp no more 59 Think it not sufficient to amend thy life in the time to come but also reconcile thy selfe to God by faith an' true repentance for that which is past the New man is not put on before the Old man is put off He that will be eased of a heauy burden must not only heape vp no more but cast off that which is vpon him already 60 Defer not thy repentāce to thy death-bed or last houre that is the time of thy passage to giue vp thy accounts not the time of deliberation to make it vp at that time the body is not onely weakned but the mind and not only weakned but also disturbed Woe to those wretches which in the houre of death first desire to learne an Art so hard and intricate viz. The Art of reconciling and vniting themselues to God 61 If thou féele in thy selfe a distrust of Gods loue an vnstedfast perswasion of thy saluation examine and trie thy selfe whether it be not by reason of sundry sins which thou fosterest in thy bosome not repented of nor forsaken for then as thy conscience preacheth peace for thy reformation in some things it wil preach iudgment for thy want of reformation in others and because thy greatest vprightnesse cannot saue thée but thy least sin is able to condemne thée thou shalt not féele the comforts of sauing health from thine imperfect reformation but shalt sée the representation of Gods iudgements awaiting thy defects That which cannot saue will not preach peace but that which can condemne will preach iudgement 62 In thy practice of repentance lament and forsake all thy sins if thou wilt be at perfect peace with God thou must make a final end of al controuersies Thou must bury altogether all matters of contention and not begin them againe 63 Be not partaker with the vngodly in his sinnes yet pry not more into others faults then into thine owne the curious searching into other mens estates which appertaines not to thée is a principall meanes to cause thee neglect the due examination and tryall of thy selfe If euery man would looke carefully into his owne garden he should finde so many weeds to be plucked vp therein that hee should not need curiously to wander into another mans field 64 Iudge no man rashly to be damned or a Reprobate for although there be many fearfull presumptions in a prophane life of reprobation yet but one infallible token which is the sinne against the Holy Ghost for all other sins whatsoeuer may be forgiuen Thou mayest see how the tree standeth in present but knowest not how through Gods mercy he may fall 65 Flatter not thy selfe that it is but a foolery to be in thy life precise careful for as there is a difference betwéene heauen hel so there must be between the professors of either The childrens bread is not for dogs nor the ioyes of heauen for the prophane 66 Be carefull rather to be precise in life then in profession yet so precise in profession also as not to blush at the words and workes of piety Precisenesse in profession without the life is a Christians tongue without a Christian 67 Let the inward féeling of Gods mercies towards thée in Christ be an assurance of his fatherly prouision for thée in things of this life for although Gods especiall fauour and outward prosperitie doe not alwaies hold hands yet must his fatherly care in the greater be assurance of his neuer failing care in the lesser He which is ready to giue vnto thee heauenly things shall hee not giue thee earthly doest thou rely on him for the one and wilt thou not trust him for the other 68 In matters cōcerning thy souls health be aduised by him that is a man of God But thou wilt aske how thou shalt know him I answer if he be humble and méeke like his Master but how shalt thou know whether he be humble méeke I answer if he be proud stately in his cariage he is not humble and méeke in his heart For although there be counterfeited humility yet there is no counterfeited pride 69 If thou obtain not presently what thou desirest at the hand of God bée not discouraged God in with-holding his hand doth not onely try thy patience but also commend his gifts Those things are accounted the meanest which are soonest obtained but those the most precious which are most hardly procured 70 Loue God zealously yet without cōditionall expectation of reward for although thy loue towards God shall not bee vnrecompenced yet ought it not to worke for recompence For loue seeketh not his own it is no mercinary contract 71 Account it the most fearfull estate of life to liue without crosses and afflictions for when parents doe not scourge their children either they let them alone without rebuke to run headlong into all impiety and from thence to destruction or else they haue renounced them as bastards and none of those that shall any longer bee partakers of their fatherly care or loue thus to be dealt withall by an earthly father is dangerous and grieuous But much more so to be left to our selues of our heauenly father 72 Flatter not thy selfe in thy sins that it shall not be for Gods glory to confound thée being so séely a creature for God is glorified by the destruction of the vngodly as also hée is by the saluation of the righteous the righteous in his saluation is exalted with God when God and his elect are exalted in the fall of the wicked remember this vndoubted truth Thy wickednesse hurteth not God but thy selfe 73 Auoid the company and inward familiarity with the vngodly as thou wouldest auoid the strokes of Gods iudgements For when two embrace each other arme in arme it is hard that the stroke that hitteth the one should misse the other 74 Lament not with excessiue sorrow the death of any friend if thou feare their departure out of Gods fauour as thy prayers cannot redeeme them so thy sorrow cannot help thy selfe or them If they be departed in the fauour of God let thy ioy for their happinesse requite thy losse If thou be doubtfull of their estate thou hast not cause