Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	good_a	life_n	sin_n	13,827	5	4.6650	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63264	Instructions for a young nobleman, or, The idea of a person of honour done out of French.; Pour un jeune seigneur. English	La Chétardie, Trotti de, chevalier, d. 1703.; Spence, Ferrand.	1683 (1683)	Wing T2307; ESTC R6347	23,707	96

your Requests listen to those of the necessitous 10. Who is uneasie at the thought of Death will be in despair at Death it self 11. There is no better School for a good Life than the frequent thought of a Holy Death 12. The serious thought of Eternity causes a good use to be made of Time and takes away the greatest part of the bitterness of Death 13. A Man is not Convinced of the imortance of his Salvation when that he knows his Sin and yet defers repenting of it 14. Who spends his Life without Devotion cannot end it without Despair 15. If in your Prosperity you do not hear the voice of God you have reason to fear he will not hear yours in your necessity 16. Who has no fear of God during his Life ought to fear his Judgments after his Death 17. Be officious to all familiar with few and intimate with but one 18. Who takes delight in frequenting with the Wicked is in pain at the presence of the Just 19. Who confides in himself without Knowledge runs a risque of repenting without Reason 20. He who begins an Affair without Judgment ought not to be furprized if it ends without Success 21. What you undertake above your Power cannot but produce effects below your hopes 22. He who is discouraged from a glorious enterprize only by the knowledge of the difficulties knows not the value of Glory nor does he deserve it 23. If the Precipitation in the design and slowness in the Execution produce favourable successes it is only by chance 24. If you look upon your Labour as a trouble you will look upon your Duty as a punishment 25. Who in a low Fortune frames too lofty Designes attempts with Wings of Wax to fly towards the Sun 26. Who falls by having raised himself too high ought to seek for no other reason of his fall than his own extravagance 27. Those who shew too much fondness for small matters declare themselves uncapable of great 28. If Justice guides you in the pursuit of profit Tranquility will accompany you in the enjoyment 29. If you look upon with Envy another mans Estate you render your self unworthy of possessing your own 30. The Soul is only given to Man for Action and those who out of laziness keep it in a continual sloth shew that it is only in their Body as a grain of Salt to keep them from Corruption 31. Pride is a puffing up of the Spirit which no less Corrupts all the good Qualities that a proud man can have than the swelling of the Stomach does alter all the good Dispositions that a Body can be possess'd off 32. Though Anger be but a short Fury its effects prove nevertheless long Follies 33. Avoid great Meals if you are afraid of long Distempers 34. Who ruines his Health by the excess of his Disorders is to blame to complain of the excess of his Sufferings 35. An able Cook is more to be feared in your Health than an ignorant Physitian in your Sickness 36. An honest Sobriety and moderate Labour are the best Cooks upon Earth 37. The Fumes of Wine disturb the Brain those of Vanity the Mind and those of Love both 38. Who fills his Heart with the Love of Women changes a Sanctuary destined to the Holy Ghost into a Temple of Idols whose Worship leads him to Damnation 39. Divine Love only makes use of its Flambeau to inlighten us and Prophane Love only lights his to blind us 40. Humane Love cannot have too narrow bounds but if Divine Love is limited it is faulty 41. Love is represented to us naked not only to show us its Effrontery but also to teach us that it strips those of all who follow it 42. The Covetous man spares things necessary to furnish superfluous to others who conn him no thanks for ' em 43. Those who in their action consult only Self-Love make a Blind man their Guide and stumble at every step 44. Who gives too much to his Pleasures deprives himself of the means of furnishing to his Necessities 45. If you submit your Judgment to your Pleasures you will burn your self with a Torch that was given you for your Guide 46. Who only consults his Reason for his Pleasures is not to expect any help from it in his Troubles 47. A too great passion for superfluous things does often plunge a man into extream Indigency of those which are necessary 48. He who suffers himself to be governed by his Passions abandons his Freedom to the Caprice of his Slaves 49. Who fills his Heart with his Passions leaves no room in it for Piety and changes his Quality of a Christian into that of an Idolater 50. Since the Passions are the Distempers of the Mind Temperance alone ought to be their Physician 51. Who loves Gaming to excess makes it his business to dye a Beggar 52. Winning in Play is the Bait which Fortune lays for our ruin 53. Those who Game to recover what they have lost add to the loss they have already undergone that of their Reason of their Time and most commonly of the Money they have left 54. The excess of Sleep and that of Play fills the Stomach with Crudities and the Purse with Wind. 55. Consider more than a Moment of what you mean to say and more than two of what you mean to promise for fear you come to be troubled for what you have promised with too much rashness 56. In many occasions you may forbear promising without Scruple but in none can you dispense your self from performing your Promise without shame 57. Never speak of what you are ignorant speak little of what you know and whether you speak or say not a Word let it be with Judgment 58. Raillery does sometimes keep alive the Conversation but it almost ever creates a difference amongst the Railleurs which ought to oblige those who hate Quarrels to avoid it as a snare which their Wit lays for their Repose 59. If you are not easie to bear with the weaknesses of others you render your own insupportable 60. Who sees with indifference other Peoples misfortunes ought not to think it strange if his own be looked upon without Compassion 61. If you mean that the Civility and Honesty of those you Converse with should become a Duty towards you give 'em an Example of it by your own Conduct towards them 62. Lay under your Feet the Favours you bestow and those you receive upon your Heart 63. Who forgets the obligations that are done him does not deserve to receive any 64. Be not slow to serve others if you would have them fond and zealous to do you a kindness 65. If you are not so generous as to prevent your Friend by your Benesits be not so base as to receive his without indeavouring to make returns 66. A sincere intention though of no use is a better return for a Favour than a forced acknowledgment 67. Who proclaims a Favour he has done does much lessen the

there are both plain and redoubled which go at least according to the Rank which I give them in this writing the plain are Your most Humble Your most Obedient Your most Obliged Your most Acquired Your most Affectionate Your most Affectionate to serve you your most Affectionate to do you Service The re-doubled are Your most Humble and most Obedient Your most Humble and most Obliged Your most Humble and most Acquired Your most Humble and most Affectionate for when we give most we no longer say to serve you nor to do you Service And indeed only Persons very inferiour are treated in this manner There is still another Remark which concerns most which it is necessary to make which is that though the term of Obedient be above that of Affectionate the Quality of most Humble joyn'd to that of most Affectionate is more submissive than that of most Humble and Obedient by reason of two mosts which are in the former Moreover the Date must always be put at the bottom of the Leaf when we write to dignified Persons Let my Gentleman be careful to give the same Qualities in the Subscription as those that are given him when the Persons are equal and not make Compliments for a Third in those Letters he writes to Persons to whom he owes Respect There are five sorts of writing Letters of Business Familiar Letters gallant Letters Love Letters and Letters of Compliment When we write about Business we must fall immediately upon the Subject make use of terms proper for the matter in hand explain our minds clearly and without Confusion and if we are to speak of more than one Affair as it is not necessary that the stile be sinoothe and of a thred in that kind so it is best to write by Articles Familiar Letters carry their Title along with them they ought to be all of a piece we must so order the business that when our Friend receives them he may imagine he is speaking with us may say I see him methinks I hear him this is his Character Now though it be not necessary they sparkle with Wit yet the terms must be just and fitting and a certain turn of Quality be observed therein which Persons of mean Rank do seldom attain to Gallant Letters have a peculiar Character they must have Wantoning and Facetiousness in such places as are susceptible thereof The stile must be smooth and fluent praise nice and finely drawn raillery flattering and insinuating the Periods must be short and concise because the more there are of them in a Letter the more thoughts it contains there must be nothing flat or languishing and as those Letters are only made to please we must be careful they do not prove tedious As Love Letters are the work of the Heart there must be more tenderness in them than Wit there must be a certain respectful and touching Languishment which raises the Compassion of the Person we write to they must not be long neither must any thing in them seem studied But the Instructions I might give him upon this point would be more proper to make him distinguish the real from the false than teach him how to make them As soon as a Person is deeply smitten he needs only suffer himself to be guided by the Sentiments of his Heart It only belongs to him to know the Language of Love to Perfection Letters of Compliment have for Object certain Devoirs which civil Society obliges us to pay to one another in the different occasions that are offered They are called Letters of Compliment because we do not observe therein that real Character of Friendship which gives to understand that he who writes them is sensibly concerned for the Good or Evil which happens to us These Letters ought to be Civil and Obliging and little longer than the Compliments that are made upon Encounters Neverthelessmeasures must be kept in the expression Compliment and Dissimulation have so great an affinity that it is dangerous to be mistaken therein We must take the same course that prudent People do with the Mode they follow it because it is an use established by Custome but they do not exceed it Poetry is also another sort of Writing to be excellent therein it is necessary to have the proper Genius and we must renounce it if it has not pleased him who distributes Talents to grant us that Gift Not that there is a necessity of making Verses and it would be imprudence to expose our selves to it unless we find we have those dispositions which are requisite for that purpose But though the Muses were never so favourable to us and that we had all the Genius that can be desired to excel therein I would not advise him to undertake long Works It would be pity a man of Quality should lose much time in such like trivial things He may make a Song or a Madrigale upon occasion and I will allow him as far as Elegy when he is in love with a Person who may do him an Honour in the World but for to Rhime for the first Comer and to play the Lover is not the part of a Gallant Man Neither must he prophane his Incense nor turn Poetaster especially he must never make Satyrs Nothing creates so many Enemies as that and nothing is so low and fordid for if People have not done us any mischief why do we do them any And if he has reason to complain of them he must remember that such like Arms are very dishonourable in the hands of a man of Honour But above all in what kind soever he writes he must keep always within his Character Every one may please in his Province provided he cultivates it A Melancholly Man who would imitate the stile of one that is Facetious would faulter and never do it well It is the same with the Facetious who should undertake to imitate the serious humour of a Melancholly Person We must never displace our selves nor become the Copists of other CHRISTIAN AND Moral Maxims 1. BE Devout without Affectation and do not pretend to seeming so unless you be so indeed for thereby you would fall into Hypocrifie which being put directly upon God is a kind of Sacriledge 2. Who indeavours to disguise himself before God takes pains to deceive himself 3. To pray to God without attention is to pray to him without hopes 4. Who prefers the pleasures of his Body before the Salvation of his Soul suffers the Man to be drowned while he is saving his Cloak 5. If you have not more care to adorn your mind with good Qualities than to deck your Body with fine Cloaths you incense an Idol and abandon a God 6. He who takes delight in his Sin makes his Pleasures his Executioner 7. An habitual Sin is nourishing a Serpent which at length stings a Mans own Bosome 8. Who goes slowly in the Practice of good Works runs swiftly in the way to Hell 9. If you would have God hearken to