Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	die_v	life_n	son_n	7,972	5	5.0682	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56983	Enchiridion miscellaneum spare houres improv'd in meditations divine, contemplative, practical, moral, ethical, oeconomical, political : from the pietie and learning of Fr. Quarles & Ar. Warwick, Gents. : by it they being dead, yet speak (Heb. XI. 4).	Quarles, Francis, 1592-1644.; Warwick, Arthur, 1604?-1633. Spare minutes, or, Resolved meditations and premeditated resolutions.	1677 (1677)	Wing Q94; ESTC R6261	74,920	244

superiours it scorns inferiours it owns no equals in short till thou hate it God hates thee CHAP. XCVII SO behave thy self among thy children that they may love and honour thy presence be not too fond least they fear thee not be not too bitter least they fear thee too much too much familiarity will embolden them too little countenance will discouragethem so carry thy self that thy may rather fear thy displeasure than thy correction when thou reprov'st them do it in season when thou correct'st them do it not in passion as a wise child makes a happy father so a wise father makes a happy child CHAP. XCVIII WHen thy hand hath done a good act ask thy heart if it be well done the matter of a good action is the deed done the form of a good action is the manner of the doing in the first another hath the comfort and thou the glory in the other thou hast the comfort and God the glory that deed is ill done wherein God is no sharer CHAP. XCIX WOuld'st thou purchase Heaven advise not with thy own ability The prize of Heaven is what thou hast examin not what thou hast but what thou art give thy self and thou hast bought it if thy own vileness be thy fears offer thy self and thou art precious CHAP. C. THe Birds of the air die to sustain thee Beasts of the field die to nourish thee the Fishes of the Sea die to feed thee Our stomacks are their common Sepulcher Good God! with how many deaths are our poor lives patcht up How full of death is the miserable life of momentany man The end of the second Century THE Third Century CHAP. I. IF thou take pains in what is good the pains vanish the good remains if thou take pleasure in what is evil the evil remains and the pleasure vanishes what art thou the worse for pains or the better for pleasure when both are past CHAP. II. IF thy fancy and judgement have agreed in the choice of a fit wife be not too fond least she surfeit nor too peevish least she languish love so that thou mayst be fear'd rule so that thou mayst be honour'd be not too diffident least thou teach her to deceive thee nor too suspicious least thou teach her to abuse thee if thou see a fault let thy love hide it if she continue it let thy wisdom reprove it reprove her not openly least she grow bold rebuke her not tauntingly least she grow spitefull proclaim not her beauty least she grow proud boast not her wisdom least thou be thought foolish shew her not thy imperfections least she disdain thee pry not into her Dairy least she despise thee prophane not her ears with looss communication least thou defile the sanctuary of her modesty an understanding husband makes a discreet wife and she a happy husband CHAP III. WRinkle not thy face with too much laughter least thou become ridiculous neither wanton thy heart with too much mirth least thou become vain the suburbs of folly is vain mirth and profuseness of laughter is the City of fools CHAP. IV. LEt thy tongue take counsell of one eye rather then of two ears let the news thou reportest be rather stale then false least thou be branded with the name of lyer It is an intolerable dishoneur to be that which onely to be call'd so is thought worthy of a Stab CHAP. V. LEt thy discourse be such as thy judgement may maintain and thy company may deserve In neglecting this thou losest thy words in not observing the other thou losest thy self Give wash to swine and wort to men so shalt thou husband thy gifts to the advantage of thy self and shape thy discourse to the advancement of thy hearer CHAP. VI. DOst thou roar under the Torments of a Tyrant weigh them with the sufferance of thy Saviour and they are no plague Dost thou rage under the Bondage of a raving Conscience compare it to thy Saviours passion and it is no pain Have the tortures of Hell taken hold of thy dispairing soul compare it to thy Saviours torments and it is no punishment what sense unequally compares let faith enterchangeably apply and thy pleasures have no comparison Thy sins are the Authors of his sufferings and his hell is the price of thy heaven CHAP. VII ARt thou banisht from thy own Country thank thy own folly hadst thou chosen a right home thou hadst been no Exul hadst thou commanded thy own Kingdom all Kingdoms had been thy own the fool is banisht in his own Countrey the wiseman is in his owne Countrey though banisht the fool wanders the wiseman traruls CHAP. VIII IN seeking vertue if thou find poverty be not ashamed the fault is none of thine Thy honour or dishonour is purchased by thy own actions Though vettue give a ragged livery she gives a golden Cognizance If her service make thee poor blush not Thy poverty may disadvantage thee but not dishonour the● CHAP. IX GAze not on Beauty too much least it blast thee nor too long least it blind thee nor too near least it burn thee if thou like it it deceives thee if thou love it it disturbs thee if thou lust after it it destroys thee if vertue accompany it it is the hearts paradise if vice associate it it is the souls purgatory it is the wisemans Bonefire and the fools Furnace CHAP. X. IF thou wouldst have a good servant let thy servant find a wise master let his food rest and wages be seasonable let his labour recreations and attendance depend upon thy pleasure be not angry with him too long least he think thee malicious nor too soon least he conceive thee rash nor too often least he count thee humorous Be not too fierce least he love thee not nor too remiss least he fear thee not nor too familiar least he prize thee not In brief whil'st thou giv'st him the liberty of a servant beware thou losest not the Majesty of a Master CHAP. XI IF thou desirest to be chast in Wedlock keep thy self chast before thou wedd'st he that hath known pleasure unlawfully will hardly be restrained from unlawfull pleasure One woman was created for one man He that strays beyond the limits of liberty is brought into the verge of Slavery Where one is enough two are too many and three are too few CHAP. XII IF thou would'st be justified acknowledge thy injustice he that confesses his sin begins his journey towards salvation he that is sorry for it mends his pace he that forsakes it is at his journeys end CHAP. XIII BEfore thou reprehend another take heed thou art not culpable in what thou goest about to reprehend He that cleanses a blot with blotted fingers makes a greater blur CHAP. XIV BEware of drunkenness lest all good men beware of thee where drunkenness reigns there reason is an Exul vertu a stranger God an Enemy Blasphemy is wit Oaths are Rhetorick and Secrets are Proclamations Noah discover'd that in one hour drunk which

let me rather be least there without honour here then the greatest here without glory there I had rather be a dorekeeper in that house then a ruler in these tents CHAP. XXXIV When I see the heavenly Sunn buried under earth in the evening of the day in the morning to find a resurrection to his glory Why think I may not the Sonnes of heaven buried in th' earth in the evning of their daies expect the morning of their glorious Resurrection Each night is but the pastdayes funerall and the morning his resurrection Why then should our funerall sleep bee other then our sleep at night Why should we not as well awake to our Resurrection as in the morning I see night is rather an intermission of day then a deprivation and death rather borrows our life of us then robbs us of it Since then the glory of the Sunn findes a Resurrection why should not the sonnes of glory Since a dead man may live againe I will not so much look for an end of my life as wait for the comming of my change CHAP. XXXV I See that candle yeelds me small benefit at day which at night much steeds me and I know the cause is not because the candles light was les at day but becaus the daies light is les in the evening As my friends love to me so mine to my friend may be at all times alike but we best se it when we most need it and that not because our love is then greater but our want Though then i welcome a courtesie according to my want yet i will value a courtesie according to its worth That my fortunes need not my friends courtesie is my happiness should my happiness sleight my friends courtesie 't were my folly CHAP. XXXVI I See that candle makes small shew in the day which at night yeelds a glorious lustre not becaus the candle has then more light but becaus the ayre hath then more darkness How prejudiciall then is that ambition which makes me seem less then Jam by presuming to make me greater then I should be They whose glory shines as the sparks amongst stubble loos their light if compared to the Sonne of glory I will not seat my self higher then my place least J should be disgraced to an humility but if J place my self lower then my seat J may be advanced to the honour of Friend sit up higher I had rather be exalted by my humility then be brought low by my exaltation CHAP. XXXVII I See that candle which is as a Sunn in the darknes is but as a darknes in the Sunn the candle not more lightning the nights darknes then the Sunn darkening the candles light I will take heed then of contention especially with great ones As J may be to strong for the weaker so J must be to weak for the stronger I cannot so easily vanquish mine inferiors but my superiors may as easily conquer me I will doe much to be at peace with all men but suffer much ere J contend with a mighty man CHAP. XXXVIII I See when J follow my shadow it flies me when I flie my shadow it follows me I know pleasures are but shadows which hold no longer then the sun shine of my fortunes Least then my pleasures should forsake me J will sorsake them Pleasure most flies me when J most follow it CHAP. XXXIX It is not good to speak evill of all whom we know bad it is worse to judge evill of any who may proove good To speak ill upon knowledg shewes a want of charity to speak ill upon suspition shewes a want of honesty I will not speak so bad as J know of many I will not speak worse then J know of any To know evill by others and not speak it is sometimes discretion to speak evill by others and not know it is alway dishonesty Hee may be evill himselfe who speaks good of others upon knowledg but he can never be good himself who speaks evill of others upon suspition CHAP. XL. A Bad great one is a great bad one For the greatnes of an evill man makes the mans evill the greater It is the unhappy priviledg of authority not so much to act as teach wickednes and by a liberall cruelty to make the offenders sin not more his owne then others Each fault in a leader is not so much a crime as a rule for error And their vices are made if not warrans yet presidens for evill To sin by prescription is as usuall as damnable and men run post in their journey when they goe to the divell with authority When then the vices of the rulers of others are made the rules for vices to others the offences of all great ones must needs be the greatest of all offences Either then let me be great in goodnes or else it were good for me to be without greatnes My owne sinns are burthen too heavie for mee why then should I lade my self with others offences CHAP. XLI TO speak all that is true is the property of fools to speak more the● is true is the folly of too many He that spends all that is his own is an unthrifty prodigall He that spends more then his own is a dis-honest unthrift I may sometimes know what I will not litter I must never utter what I doe not know I should be loath to have my tongue so large as my heart I would scorn to have my heart les then my tongue For if to speak all that I know shews too much folly to speak more then I know shews to little honesty CHAP. XLII It is the ambitious folly of too manny to imitate rather greatnes then goodnes They will sooner follow the example of their Lord then the precepts of their God I will alway honour greatnes I will onely imitate goodnes rather doe good without a pattern then commit evill in imitation 'T is better to be sived without a president then to be damned by example CHAP. XLIII THere is no security in evill society where the good are often made worse the bad seldom better For it is the peevish industry of wickednes to find or make a fellow 'T is like they will be birds of a feather that use to flock together For such commonly doth their conversation make us as they are with whom we use to convers I cannot be certain not to meet with evill company but I will be carefull not to keep with evill company I would willingly sort my self with such as should either teach or learn goodnes and if my companion cannot make mee better nor I him good I will rather leave him ill then hee shall make me worse CHAP. XLIV TO teach goodnes is the greatest praise to learn goodnes the greatest profit Though hee be wisest that can teach yet he that doth learn is wiser I will not therefore be unwilling to teach nor ashamed to learn I cannot be so ignorant but I may teach somewhat nor so wise

Health may be enjoyed sicknes must be endured one body is the object of both one God the Author of both If then hee give me health I will thankfully enjoy it and not think it too good since it is his mercy that bestowes it if hee send sicknes I will patiently endure it and not think it too great since it is my sinn that deserves it If in health I will strive to preserve it by praising of him if in sicknes I will strive to remove it by praying to him Hee shall bee my God in sicknes and in health and my trust shall bee in him in health and in sicknes So in my health I shall not need to feare sicknes nor in any sicknes despaire of health CHAP. X. IT is the usuall plea of poverty to blame misfortune when the ill finished cause of complaint is a worke of their owne forging I will either make my fortunes good or bee content they are no worse If they are not so good as I would they should have bine they are not so bad as I know they might have bine What though I am not so happy as I desire 'T is well I am not so wretched as I deserve CHAP. XI THere is nothing to be gotten by the worlds love nothing to be lost but its love by its hate Whey then should I seeke that love that cannot profit me or feare that malice that cannot hurt mee If I should love it for loving mee God would hate me for loving it If I loath it for hating mee it cannot hurt mee for loathing it Let it then hate me and I will forgive it but if it love me I will never requite it For since its love is hurtfull and its hate harmeles I wil contemn its hate and hate its love CHAP. XII AS there is a folly in wit so there is a wisdome in ignorance I would not be ignorant in a necessary knowledge nor wise above wisedome If I know enough I am wise enough if I seecke more I amfoolish CHAP. XIII IT 's no marvell that man hath lost his rule over the creature when he would not be ruled by the will of the Creator Why should they feare man when man would not obey GOD I could wish no creature had power to hurt mee I am glad so many creatures are ordained to helpe me If GOD allow enough to serve me J will not expect that all shoult feare me CHAP. XIV NO affliction for the time seemes joyous all time in afiliction seemes tedious J will compare my miseries on earth with my joyes in Heaven and the length of my miseries with its eternity so shall my journey seeme short and my burthen easie CHAP. XV. THere is nothing more certain than death nothing more uncertain than the time of dying I will therefore be prepared for that at all times which may come at any time must come at one time or another I shal not hasten my death by being still ready but sweeten it It makes me not die the sooner but the better CHAP. XVI THe commendation of a bad thing is it's shortnes of a good thing its continuance it were happy for the damned if their torments knew end 't is happier for the Saints that their joyes are eternall If man that is born of a woman be full of misery 't is well that he hath but a short time to live if his life be a walk of pain it s a blessing that his dayes are but a spann long Happy miseries that end in joy happy joyes that know no end happy end that dissolves to eternity CHAP. XVII HAd I not more confidence in the truth of my Saviour than in the traditions of men poverty might stagger my faith and bring my thoughts into a perplexed Purgatory Wherein are the poore blessed if pardon shall be purchased onely by expense Or how is it hard for a rich man to enter into Heaven if money may buy out the past presend future sinnes of himself his deceased and succeeding progeny If heaven bee thus fold what benefit has my poverty by the price already paid I find no happines in Room on earth 'T is happines for me to have Room in Heaven CHAP. XVIII THere is no estate of life so happy in this world as to yeeld a Christian the perfection of content yet there is no state of life so wretched in this world but a Christian must be content with it Though I can have nothing here that may give mee true content yet I will learn to bee treuely contented here with what I have What care I though I have as much as I desire if I have as much as I want I have as much as the most if I have as much as I desire CHAP. XIX IT is the greatest of all sins alway to continue in sin For where the coustome of sinning waxeth greater the conscience for sin growes the less it is easier to quench a spark then a fire I had rather breake the Cockatrices egg then kill the Serpent O daughter of Babylon happy shall hee bee that taketh thy childern whilest they are young and dasheth them against the stones CHAP. XX. NAture bids me love my selfe and hate all that hurt me Reason bids me love my friends and hate those that envie me Religion bids me love all and hate none Nature sheweth care Reason wit Religion love Nature may induce me Reason perswade me but Religion shall rule me I will hearken to Nature in much to Reason in more to Religion in all Nature shall make me carefull of my self but hatefull to none Reason shall make me wise for my self but harmeles to all Religion shall make me loving to all but not carles of my self I may heare the former I will hearken onely to the later I subscribe to some things in all to all things in Religion CHAP. XXI Abundance is a trouble want a misery honour a burthen baseness a scorne advancements dangerous disgrace odious Onely a competent estate yeelds the quiet of content I will not climbe least I fall nor lye in the ground least I am trod on I am safest whiles my leggs beare me A competent heate is moast health full for my body J would desire neither to freez nor to burn CHAP. XXII A Large promise without performance is like a false fire to a great Peice which dischargeth a good expectation with a bad report J will fore-think what J will promise that J may promise but what J will doe Thus whilest my words are led by my thoughts and followed by my actions J shall be carefull in my promises and just in their performance J had rather doe and not promise than promise and not doe CHAP. XXIII THe good meaner hath two tongues the Hypocrite a double tongue The good mans heart speaks without his tongue the Hypocrites tongue without his heart The good man hat oftentimes God in his heart when in his mouth there is no God mentioned the Hypocrite hath God