Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	fear_n	fear_v	life_n	7,553	5	5.1294	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

A BROTHERS GJFT Containing AN HVNDRED PRECEPTS Instructing all sorts of people to a godly honest and morall life LONDON Printed for Iohn Wright and are to be sold at his shop at the signe of the Bible without Newgate 1623. TO HIS LOVING Cousin Mr. Thomas Smith all health grace and happinesse ACcept good Cousin a small token of my loue value not the heart according to the greatnes of the gift onely taste and trye and you shall finde it though small yet not altogether fruitlesse especially if after tryall you trust and make vse thereof Your kinde acceptance of this shall be a meanes to beget a better So wishing Gods grace and blessing to you and all your righteous endeuours I rest Your euer louing Cousin HVMPHRY EVERINDEN A BROTHERS GJFT 1IVdge not of Religion by the tongue but by the life the heart thou canst not search and the life doth more plainly bewray the sincerity of the heart then the tongue for it is an easy thing and cheap to speake well but costly and laborious to doe well 2 Neuer call or account a man which is truly and absolutely couetous Religious thou mayest as well call an open adulterer or common drunkatd Religious for Cotousnes is as contrary to religion as the other as much hope of the other as of the couetous and the couetous should as commonly be accounted not religious as the other but that His filthinesse is couered with the cloake of thrift his parsimonie with a pretence of not nourishing the poor in idlenesse 3 Auoid the company of a couetous person as thou wouldest the company of a Thiefe Whoremaster or Drunkard for he is the most dangerous thiefe because by the Lawes vnpunishable he is as scandalous as the other because as odious to God and as sinfull His company is more dangerous then the others because his wickednesse is not accounted sin therefore not accounted dangerous 4 Be sure frequenting Sermons to be perfect in the first principles of Religion for As it is impossible for him to reade well that knoweth not his Letters so is it impossible to reape any full fruit by hearing of Sermons not well knowing the first principles 5 Receiue the Sacrament of the Body and Bloud of Christ often no Spirituall exercise is to be vsed seldome The Word without the Sacraments is like a Writing of Confirmation without a Seale 6 If the Lord haue sent into thine owne Parish a Preacher on the Sabbath heare him for if he be bound to feed the flocke of God which dependeth on him his flocke is bound to receiue their food on him If thou goe from him for contempt Remember what our Sauiour said of Iudas as well as of the other Apostles He that despiseth you despiseth me 7 Receiue the Sacrament of the Lords Body and Bloud alwayes humbly knéeling thinke not that so doing thou adorest the Bread for thou maist adore the Bread as well sitting or standing and if thy heart be frée from superstition the thrée gestures are in themselues frée and being in themselues frée obey thy Prince in that one of them that hee commanded for conscience sake To vrge the second Commandement against kneeling at the Sacrament is vngodly and prophanely to make and account the Sacrament an Idoll 8 Heare the word of God often say not thou canst heare enough at one Sermon to practise a long time after for there must be line vpon line precept vpon precept because all the food thou receiuest at one meale turneth not into the nourishment of thy body thou therefore eatest againe and often So because All thou hearest at one Sermon is not remembred nor at large practised of thee thou also must heare againe and often 9 Desire in prayer to be frequent in heart not eloquent in words the Lord to whom thou speakest is not like those itching eares which regard to heare no Sermons but such as are pollished with eloquence fitted to their humors pounced with variety of learned Arts but The simplicity of the heart pleaseth him best and what is to him most acceptable shall be with him most auailable 10 Be not long in Prayer but often long continuance at one time dulleth the affection such is our weaknesse and the affection dulled the prayer is dead since then lips labour and not the heart yet frequency in Prayer encreaseth the feruencie of the affection and the feruent cry of the affection pierceth far so that The feruenter the Spirit the neerer his groanes ascend to the eares of God 11 Chuse such a Trade of life as wherein with honest Art and gaines thou mayest maintaine thine estate not such an one as wherein without cousoning shifts thou canst not gaine some trades of life now vsed are in the first institution vnlawfull others in their first institution lawfull yet as now they are vsed vnlawfull a third sort by the vngodly with cousoning shifts abused but By the honest and godly with sincerity lawfully vsed 12 Measure out the day into set portions appointing to euery of thy actions therein to be performed his times of the day continuance of time and in euery day let God haue some time spared from thy labours and if extraordinary occasions with-call thée to interrupt thy appointed order rather take the time from thy portion which in the sixe dayes is the largest then from the Lords which is the least 13 As the Sabbath is wholly to be spent in Gods seruice excepting some time for thy necessary refection or perhaps recreation or vpon extraordinary occasion for the preseruation of the life of Man or Beast So the wéeke dayes are wholly to be spent in thy calling not in Idlenesse excepting also some time for the priuate worship of God or vpon extraordinary occasion for his publike seruice yet Delay not at any time of the day or in any day of the weeke in thy labours going riding or sitting to lift vp thy heart vnto God the minde will be alwayes busied and better such thoughts then other 14 In the Morning remember thy birth that as the Sunne riseth not to stand still but to goe forward not to darken but to enlighten the earth so thou wast borne not to continue a childe but encrease in true knowledge of thy Creator By the light of a godly conuersation to glorifie thy God 15 At Noone remember thy middle age that as the Sunne when hée is at the highest declineth without staying so thou In thy greatest strength shall not stay but in a moment decrease and descend towards the Graue 16 At Night remember thy graue whereof thy bed is a figure and thy death whereof sléepe is an image remember that as the Sunne setteth the next morning to arise againe to begin either a faire day or a foule so shalt thou ly downe in the dust at the Resurrection to arise againe If thou haue done well to glorious life and light but If thou haue done euill to euerlasting darkenesse 17 Make conscience all the day