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	time_n	10,018	5	3.6095	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37077	A motion tending to the publick good of this age and of posteritie, or, The coppies of certain letters written by Mr. John Dury to a worthy Knight at his earnest desire shewing briefly vvhat a publik good is and how by the best means of reformation in learning and religion it may be advanced to some perfection / published by Samuel Hartlib ...	Dury, John, 1596-1680.; Hartlib, Samuel, d. 1662.	1642 (1642)	Wing D2874; ESTC R18081	34,674	40

A MOTION TENDING TO THE PVBLICK GOOD OF This Age and of Posteritie OR The Coppies of certain Letters written by Mr. John Dury to a worthy Knight at his earnest desire Shewing briefly VVhat a Publik good is and how by the best means of Reformation in Learning and Religion it may be advanced to some perfection Published by Samuel Hartlib For the better Information of all those who are willing of themselves or intrusted by others to set forward Pious and Learned Works Life is Deaths seed's time Death lifes Harvest as here we sow so there we reape as here we sett so there we gather of a blessed life a death as blisfull Sir THe following discourse is not so fully and accurately expressed as I could wish for want of time and by reason of manifold interruptions but such as it is you will be pleased to make use of it Perhaps to a pious soule that looketh to God and his life it may relish and worke some effect The grace of God be with you I rest Sir Your truly respective and most affectionate servant in Christ Iohn Dury London the 30 of Decem. 1641. A MOTION TENDING TO the publicke good of this Age and of Posteritie NO man can do good to Posterity but he that doth know how to serve his own generation rightly Nor can any man serve his owne generation as he ought that knoweth not what his own felicity and that of his generation is and how it may be attained unto For he that is destitute of this knowledge can neither labour for himselfe to become truly happy nor can he reach forth the means of happinesse unto others For how can any impart unto another that whereof he is not himselfe participant A man then that would set forward the Publique Good must first know what it is to be truly good By what means goodnesse is attained unto and how it may be propagated unto his generation Of these there I purpose to discourse a little before I make the motion which I intend to propose unto you Of the first To be truly good is to partake of the life of God for none is good truly save God alone and of the fulnesse of his goodnesse we all partake grace for grace because we live and move and have our being in him and so much life and motion and being as we have in him so much goodnesse we have and no more for either goodnesse is denominated from God or God from goodnesse so that either way to be good is to have a being in God or to be in God is to have a being in goodnes for what hath no being in God is altogether evill and what hath no being in Goodnesse is altogether separate from God Hence it is that the Apostle speaking of the corruption of 〈…〉 which is radically in us saith that we are alienated from the life of God And David describing the wicked saith Psal. 58. 3. That they are estranged from the wombe and go astray as soone as they be born speaking lyes Whence are they estranged is it not from God and his life and whence go they astray Is not from his Truth and is not this the cause they speak lyes even because they give not way to the motions of his Truth to do that which it suggesteth unto them and whereof they are convicted in their Conscience that it is their duty For God and his Truth is made manifest unto the Conscience of all men Rom. 1. 18 19. and 2. 14 15. and the wicked not taking notice of that which they know of him but detaining Gods Truth in unrighteousnesse that is to say suppressing the motions of Gods life and giving way unto the motions of their own lust and sensuall imagination by this they are estranged from God and draw his wrath upon their soules For the object of Gods wrath is nothing else but the life of lust in nature Ephes. 2. 3. For there we are said to be by nature the children of wrath in respect that we have our conversation in the lust of the flesh fulfilling the desires of the flesh and of the minde Now we know that our flesh and fleshly minde doth embrace only this present world of which we are taught that all that is in the world is but the object of lust and of pride in lust For Iohn saith that all that is in the world is the lust of the eyes the lust of the flesh and the pride of life which things the Apostle saith are not of the Father but of the world For which cause also he disswadeth us from the love thereof and consequently from the life which may be had therein for two Reasons First because if we love these things and live in them the love and the life of the Father is not in us Secondly because the world doth passe away and the lust thereof but he that doth the will of God abideth for ever Now he doth and none but he doth the will of God which abideth in his love and life according to Christs exhortation Iohn 15. 4 5 6. Abide in me and I in you as the branch cannot beare fruit of it selfe except it abide in the Vine no more can ye except ye abide in me and againe Iohn 6. 39. 40. This is the will of the Father that of all which he hath given me I should lose nothing and that every one who seeth the Sonne and beleeveth on him may have everlasting life therefore all things which are and every one who is not in the love and life of the Father shall perish because it is not according to the will of God whichis onely good remaineth for ever For nothing can be esteemed truly good but that which doth remaine for ever For all goodnesse being the life of God in us and he being in himselfe everlasting and immutable his life in us must also be like unto him and what is not like to him and permanent with him in us is none of his but whatsoever is truly like him and according to his will shall also be permanent with him for ever For he cannot destroy any thing wherein he taketh a liking and he taketh alikeing in nothing but in that which is truly good like unto himselfe And verily the perfect estate of our felicity in the life to come is nothing else but to be like him For Iohn faith It doth not yet appeare what we shall be but we know when he doth appeare we shall be like him Then to be like him is to be truly happy and to have a being in him and to partake of his life is to be good and nothing is truly good but only this Therefore when the worldlings say Psal. 4. 6 7 Who will shew us any good then the man of God answereth not unto them but unto God to himselfe and to us saying Lord lift thou up the light of thy countenance upon us for thereby thou hast put