Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	body_n	death_n	soul_n	5,985	5	5.4014	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18304	Precepts, or, Directions for the well ordering and carriage of a mans life, through the whole course thereof: left by William, Lord Burghly, to his sonne, at his death, who was sometimes Lord Treasurer of this kingdome. Also some other precepts and advertisements added, which sometimes was the iewell and delight of the right Honourable Lord and father to his country Francis, Earl of Bedford, deceased. In two bookes; Certaine precepts	Burghley, William Cecil, Baron, 1520-1598.; Augustine, Saint, Bishop of Hippo, attributed name.; Cyprian, Saint, Bishop of Carthage, attributed name.	1636 (1636)	STC 4899; ESTC S118517	27,423	208

Lord commander many times of another mans purse PRECEPT 8. How to carry a mans selfe toward his Superiours and Inferiours TOward your Superiours be humble yet generous with your equals familiar yet respective towards your inferiours shew much humility with some familiarity as to bow your body stretch forth your hand uncover your head and such like popular complements the first prepares way to advancement the second will make you knowne for a man well bred the third gaines a good report which once gained may easily be kept for high humilities are of such respect in the opinion of the multitude as they are easilier won by unprofitable curtesies than by churlish benefits yet doe I not advise you overmuch to affect or neglect popularity PRECEPT 9. How farre to disclose a mans secrets TRust no man with your credit or estate for it is a meere folly for a man to inthrall himselfe further to his friend than that he needs not feare him being his enemy PRECEPT 10. BE not scurrilous in conversation nor Stoicall in your wit for the one makes you unwelcome to all companies as the other puls quarrels on your head and makes you hated of your best friends Iests when they doe savour of too much truth leave a bitternesse in the mindes of those that are touched And although I have already pointed at these inclusive yet I thinke it necessary to leave it to you as a caution because I have seen many so prone to quippe and gird as they had rather lose their friend than their jest and if by chance their boyling braine yeeld a quaint scoffe they will travell to be delivered of it as a woman with childe but I thinke those nimble apprehensions are but the froth of the wits An Addition of some short Precepts and sentences not impertinent to the former GOE as thou wouldst be met sit as thou wouldest be found weare thy apparrell in a carelesse yet a decent seeming for affectednesse in any thing is commendable in nothing and indeavour to be so farre from vaine-glory that thou strive in any thing rather to be in substance without shew then in shew without substance 2 Strive not to inrich thy self by Oppression Usury or other unlawfull gaine for if a little evill gotten shall not onely melt away it selfe like deaw against the Sunne but shall likewise consume with it selfe that which was more lawfull how then shall it hast without stay when all the whole lumpe is corrupted Surely if experience faile not with a swifter speed than either by the prodigall hands of a third or second Heire and for such a one that ungodly dies rich well hee may have mournens to his Grave but shall be sure to finde few Comforters at his judgement 3 Be industrious and studious in thy youth knowing that if by thy Labour thou accomplish any thing that is good the labour passeth but the good remaineth to thy comfort as if by the contrary for thy pleasure thou shalt doe any thing that is evill the pleasure passeth but the evill remaineth to thy torment and withall because it is a lesse paine to be studious in thy youth than a griefe to be ignorant in thy age Corrupt company is more infectious than corrupt ayre therefore be advised in thy choise for that Text of thy selfe that could never so be expounded thy companion shall as thy commentarie lay open to the world and withall because we see it by experience That if those that are neither good nor evill accompany with those that are good they are transformed into their vertue If those that are neither good nor evill consort with those that are evill they are incorporated to their vice If the good company with the good both are made the better if the evill with the evil both the worse For according to the Proverbe Such as the company such is the condition 4 Whatsoever good purpose thou intendest at thy death that doe in thy life for so doing it shall be more acceptable to God and commendable to man for he that gives when he cannot hold is worthy of thankes when one cannot chuse besides in so doing thou shalt see thy intent brought home to thy aime and nere craze the Conscience of Executor or Over-seer to pervert it thou deceased to some sinister respect or private end Whatsoever thou shalt purpose be silent in thy intentions lest by the contrary thou be prevented and laughed to scorne 6 Strive to subdue the affections of thine owne heart which are oftentimes harder than to conquer a Kingdome and forbeare whatsoever is deare unto thy body being any way prejudiciall unto thy soule 7 Abuse not thy body in youth by surfet riot or any other distemper through an over-weening ability of strength for youth and nature passe over many infirmities that are growing till their age 8 Live vertuously that thou maiest dye patiently for who lives most honestly will dye most willingly and for thy longer daies and better health upon earth afflict not thy body with too much unnecessary Physick but furnish thy minde in time of plenty to lay up for it selfe and others in time of want for surely that mans end shall be easie and happy that death findes with a weake body but a strong soule 6 Nor be thou dismayed though thou groane under the hand of sicknesse for as sometimes it purgeth the body from nocent humours so doth it often times the soule from more dangerous security and the rather with this thought that by the Physitians owne rule and our too common experience there is no perfect health in this world but a neutrality between sicknesse and health as no absolute pleasure is more than to avoid paines according as one thus writeth to the same purpose There is no health Physitians say that we at best enjoy but a Neutrality And can there be worse sicknesse than to know That we are never well nor can be so 10 The eyes are the instruments of lust therefore make a Covenant with them that they betray not thy heart to vanitie 11 Be ever diligent in some vocation for continuall ease as it is more dangerous is more wearisome than labour and it is no freedome to live licentiously nor pleasure to live without some paine 12 Indifferent superiority is the safest equality as the sobrest speed is the wisest leisure 13 He is worthy to fall that tempts himselfe and therefore shunne occasion of Evill and thou hast halfe overcome thine enemy 14 Labour to keepe a good Conscience to thy Comforter for he that is disfurnished therof hath feare for his Bed-fellow Care for his Companion and the sting of the guilt for his torment 15 In all thy attempts let Honesty be thy ayme For he that climbes by privy deceit shall fall with open reproach and forget not in thy youth to be mindefull of thy end For though the old man cannot live long yet the Young-man may dye quickly 16 The waste of Time is a deare expence

without shamefastnesse 6 A Master or Ruler without vertue 7 A Christian man full of contention 8 A poore man proud 9 A wicked and an unjust King 10 A negligent Bishop 11 A people without discipline 12 A people without law A Glasse wherein those blemishes and abuses may be perfectly seene which are the destruction and overthrow of every Christian Common-wealth The first abuse Chap. 1. A wise man without works AMong those severall maimes and blemishes in any estate whatsoever the first that presenteth it selfe is a wise man or a Preacher without good workes that is to say such a one as doth not worke according to his teaching and to the wisedome which he delivereth with his owne tongue For the hearers doe despise the good and wholesome doctrine if they perceive that the works of the Preacher do differ from his teaching And the authority of the Preacher shall never be good except by example of good life he fasten it in the heart of the hearer especially when the Preacher himselfe is fallen into the love of sin and will not apply the wholsome salves of other Preachers to his owne wounds The Lord therfore willing to instruct his Disciples both in doctrine and good works taught them how they should take heed thereunto saying If the salt be unsavory wherein shall it be made savory that is to say if the Preacher be out of the way and doe not as he ought to doe what Preacher shall bring him in againe And if the light that is within thee is become darkenesse how great then shall the darkenesse be it selfe If the eye have lost the use and office of sight what man can require that same service of the hand or foot or any other member of the body Therefore let Preachers take heed that they incur not a sharper vengeance if they be the greater occasion to many that they doe perish For Salomon himselfe while he did transgresse and worke contrary to his great wisedome was the cause that by his salt onely the kingdome of all the people of Israell was divided Wherefore those persons to whom many things are committed have the greater los●e if they bestow not that well which they have received of their head and Governour and therefore he that hath the greater charge shall make the greater answer and reckoning For the servant which knoweth the will of his Master and doth it not shall suffer sharp scourges and bitter punishments The second abuse Chap. 2. An old man without devotion and godly feare THe second stain and shamefull abuse is an old man that hath no holinesse in him but when the members and parts of his body be old and feeble the lims of his minde that is to say of the inward man are nothing the stronger It is decent and comely that old men should give themselves to more perfect holinesse and devotion than other men whom the flourishing time of this world hath not as yet forsaken The example may be gathered in wood that even as the Tree is accounted naught and evill which after it hath blossomed bringeth forth no good fruit so among men he is a wicked and evill person who when the flower of his youth is past doth not in the old time of his body bring forth ripe workes of good fruits For what thing can be more ridiculous than a mans minde not to endeavour to attaine strength and perfection when all the parts of his body by age are come to defection and end When his eyes waxe dimme his eares hard of hearing his head bald his cheeks withered through lacke of bloud when he beginneth to want his teeth to have his breath strong and earthly his breast stuffed with phlegme evermore troubled with the cough and finally when his legges doe faile under him as he goeth by age and swelling with diseases the inward man that feeleth no age being also pained with the selfe same diseases And all these sicknesses and infirmities rehearsed are signes and tokens before that the house of this body shall shortly decay What have we to doe then while the end of this life draweth so fast on but that such as are old should desire to covet nothing else than how they might soonest obtaine the felicity of the life to come For to young men the end of their life is alway at hand and uncertaine but unto old men it is more ripe and naturall as also agreeable to their age Wherefore a man must take heed of two things which never doe waxe old in his flesh and doe draw the whole man unto sinne that is to say the heart and the tongue For the hart is alway imagining of new thoughts and the tongue is evermore swift in speaking whatsoever the heart doth imagine or thinke Let old men therfore beware that these young members doe not bring the whole harmony of their bodies out of tune causing the other parts of the body which doe shew gravity to be laughed to scorne For every man ought to take heed what becōmeth the age which he beareth that he may doe those things which shall cause that neither his life age nor behaviour may be touched with despising The third abuse Chap. 3. A young man without obedience HEre must we intreat on the third eye-sore namely if a young man be found without obedience whereby the world is brought out of good order For how doth he thinke to be reverenced when he commeth to age that in his youth will shew no obedience or reverence to them which are old And therefore it is a common saying among old men that he can never play the Master well who hath not one way or other declared himselfe serviceable and obedient to some other before For the which cause our Lord Iesus Christ in the time of his being upon the earth in his flesh till the lawfull time and age of a teacher that hee should teach did serve and minister obediently to his Parents Likewise then as gravity sadnesse and perfect godly manners are looked for and beheld in old men so to young men belongeth of right humble service subjection and obedience Wherefore in those precepts and commandements of the Law which appertaine to the love of our neighbour the first is the honour of Father and Mother being commanded unto us that although the carnall father be not alive or is unworthy yet you must to some other which is alive shew obedience and give honour till such time thou commest to an age worthy to be honoured thy selfe For this word Father is taken foure manner of waies in the Scripture that is to say by nature by the nation or people for counsell and for age Of the naturall father Iacob speaketh to Laban saying If the feare of my father Isaack had not beene here thou wouldest have taken all that I have Of the father of the people it is said when the Lord spake to Moses out of the bush I am the God of thy Fathers the God of