Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	die_v	soul_n	6,945	5	5.0141	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

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

worse to thinke thou art well enough wee measure crooked things by that which is straight not by that which is more crooked the rule of goodnesse is Gods Word not other mens deeds not to measure the straightnesse of thy life by the crookednesse of anothers hee that measures his beauty by anothers deformity may still be unhandsome enough if a Drunkard shall measure himselfe by some debauchednesse hee will seeme a sober man in the day of judgement God will not examine thee by what others were but by what thou wert commanded to be PLead not for licenciousness of life under liberty of conscience as if Christian liberty consisted in doing what they lift or that Christ hath so freed thee from the yoke of the Law as that thou art not still subject to the commandements not thinke that Christ was therefore obedient unto the death that thou shouldest be tyed to no obedience of any thing during life that the merits of our Redeemer hath obtain'd not that the Commandements of God should not stil be observed but that tho not sufficient observing of them should not be imputed MAke not other mens sinnes thine by imitating them nor thine other mens by teaching of them doe nothing in which thou wouldest not be followed follow nothing of which thou canst not well justifie the doing AFfect not too much businesse especially other mens yet to hate idlenesse to use recreations but not dwell in them to affect rather what is needfull than curious not to overdoe and in all these things to suffice nature not humor it BE slow in choosing a friend but slower in changing him when thou hast chosen bee courteous to all but inward only with a few thou maiest use that freedom to a friend which thou wilt not to every acquaintance thy acquaintance is but thy neighbour but thy friend is thy selfe SCorne no man for his meanness and humour no man for his wealth doe nothing to please any whereby thou shalt displease God never be drunk to please the company or think it uncivility to part sober or to cease to be a good Christian that thou maiest be thought a good companion BE displeased with nothing which God doth and as neere as thou canst doe nothing wherewith God is displeased doe all thou doest as in Gods presence and speake all as in his audience and let neither thy words nor actions be such as to which thou maiest willingly desire Gods absence or not desire his assistance IT is the goodnesse of God to us that is the cause of the love of God to us and it is the goodnesse of God in us that is the cause of the love of God in us confesse that the good which thou receivest is not for thine owne sake nor the good which thou doest is not by thine own power it is the mercy of God that mooves him to do for us that inables us to doe that which pleaseth him ACcount that good which is lawfull not which is profitable and endeavour rather to serve God then thine owne turne in all make these two the rule of thy selfe justice and godlinesse and thou shalt fulfill the duties of both Tables God and thy neighbour NOt repiningly to complain of thy sufferings of this life since it is partly in thy power to make them blessings and if to make them blessings be in thine own power then that they are otherwise it is thy owne fault God intends amendment in it if it doe not amend thee thou makest it a punishment not be LAbour to see thy own mortality in other mens deaths and thy owne frailty in other mens sinnes and since thou must shortly die bee afraid to sinne and so order thy sinnes as thou mayest not be afraid to die that thy sinnes doe not bring thee to a worse death and that this death may lead thee to a better life DOe what thou art commanded not what others doe make no mans example a rule not the best mans all may erre and be that in all things followes him that may erre will be sure in some things to fall into errour CAll to minde often what thou hast done and then compare with it what thou hast suffer'd and what thou hast received and when thou shalt finde that thou hast received more good than thou hast done and hast done more evill than thou hast suffered fear that there is lesse good behind for thee and more evill and therefore betake thee to repentance and a new life and by that thou mayest prevent the evill which thou hast deserved to suffer and procure to thy selfe though not deserved a reward of that good which thou hast done LEt it not trouble thee that some others have liv'd longer than thy selfe not the length of thy life but the goodnesse is the measure of thy happinesse if thou hast lived well thou hast lived long enough if thou hast not lived well thou hast lived too long NEver thinke it too soon to repent thou doest not know how soone thou mayest die and after death it it too late hee that puts off his amendment with hope of living loseth eternall life in a presumption of this INtend rather the effecting of a publike good than a particular for by intending only thy particular good thou mayest doe wrong to the publike whereas thou canst not effect a publike good without thine owne good in particular for what ever is beneficiall to the whole cannot be prejudiciall to the parts so then thou being a member of the whole in performing a generall good even by that thou art so farre good to thine owne particular as thou hast an interest in the generall whereas by seeking thy private good with the neglect of the publike thou doest both decline from the common nature of things and from the nature of goodnesse which is by so much the more good by bow much it is good to more and dost rather that which is good to thee then what is truly good in it selfe this is to make thine owne selfe and thy advantage the rule of goodness that thou should'st make goodnesse the rule of thy self and thy actions THinke that in death thou doest not lose a life but exchange one death is but a change and therefore not to feare a change that art every day so acquainted with changes every change is a kinde of death in as much as that which it changeth from doth die to what it was if the beasts and creatures themselves did not change from what they are how should wee bee fed Nay if their skinnes and cloathing did not change from its naturall use to them how could it be usefull to us if the Sunne his selfe did not change his place if the Yeare and the parts of the Yeare did not change how should we either have life or necessaries thou then that doest thus subsist by changes why doest thou feare a change especially considering that other things being ever altering in themselves doe yet ever continue