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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	lord_n	soul_n	15,609	5	5.1843	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A31080	Practical discourses upon the consideration of our latter end, and the danger and mischief of delaying repentance by Isaac Barrow ...	Barrow, Isaac, 1630-1677.	1694 (1694)	Wing B951; ESTC R17257	64,090	182

By our delay to amend what do we gain what but a little flashy and transient pleasure instead of a solid and durable peace but a little counterfeit profit instead of real wealth but a little smoak of deceitfull opinion instead of unquestionable sound honour shadows of imaginary goods instead of those which are most substantial and true a good mind the love of God the assured welfare of our souls But this field of discourse is too spatious I shall onely therefore for conclusion say that speedily applying our selves to obedience and breaking off our sins by repentance is in effect nothing else but from a present Hell in trouble and the danger of a final Hell in torment to be translated into a double Heaven one of joyfull tranquillity here another of blissfull rest hereafter unto the which Almighty God in his mercy bring us all through Jesus Christ our Lord to whom for ever be all glory and praise Amen The very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Amen THE END Psa. 39. 4. Job 14. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. ad Apoll. p. 202. Quis est tam stultus quamvis sit adolescens cui sit exploratum se vel ad vesperum esse victurum Cic. de Son De fin II. p. 95. Natura dedit usuram vitae tanquam pecuniae nulla praestituta die Tusc. quaest I. p. 326. 1 John 1. 17. Love not the world for the world passeth away and the desire thereof Primum est ut quanti quidque sit judices secundum ut impetum ad illa caplas ordinatum temperatumque tertium ut inter impetum tuum actionemque conveniat ut in omnibus istis tibi ipsi consentias Sen. Epist. 89. 1 Cor. 7. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Epig. Anthol 1 John 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. 1. 3 c. Commorandi natura nobis diversorium dedit non habitandi locum Cic. de Sen. 1 Pet. 2. 11. 1. Heb. 13. 11. 11. 15. 1 Chron. 29. 15. Job 14. 1. Psal. 78. 39. Jam. 4. 14. Isa. 64. 6. Psal. 102. 3. 90. 5. 9. 103. 15. 39. 5. 144. 4. 119. 19. Psal. 103. 15. Isa. 40. 6. 1 Pet. 2. 24. Psal. 62. 9. Isa. 14. 17. Psal. 82. 6. Psal. 49. 12 c. Isa. 14. 11. Isa. 14. 16. Psal. 90. Anton. IV. 50. Sen. Ep. 99. 24. Mihi ne diuturnum quidem quidquam videtur in quo est aliquid extremum c. Cic. de Senect Psal. 90. 6. Ant. IV. § 50. Psal. 49. 16. 73. 17. ●● 1. Prov. 23. 17. 1 Cor. 8. 4. Prov. 23. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E●atus c. pro divite Hab. 2. 9. 1 Tim. 6. 19. Prov. 23. 5. Job 1. 21. 27. 19. 1 Tim. 6. 7. Eccl. 5. 21. Psal. 39. 6. Eccl. 2. 18. In his elaborant quae sciunt nihil omnino ad se pertinere serunt arbores quae alteri seculo prosint Cic. de Senect Jam. 1. 11. Luke 12. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 49. Luke 12 20. Prov. 11. 4. Prov. 27. 24. Sen. Ep. 98. Job 31. 24. Eccl. 5. 11. Eccl. 5. 12. 1 Tim. 6. 9. Simplici cura constant necessaria in delicias laboratur Sen Ep 89. Matth. 6. Heb. 13. 15. 1 Tim. 6. 8. Psal. 55. 26. Amos 2. 6. Hab. 2. 6. Isa. 5. 8. Luke 16. 9. Lucr. Quem fo rs dierum cunque dabit Appone nec dulces amores lucro Sperne puer c. Hor. l. 9. 1 Cor. 15. 32. Sap. 2. 1 c. Job 20. 14. Ecclus 41. 1. Eccles. 7. 6. Eccl. 2 2. Prov. 23 32. Heb. 11. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Eth. X 7. Psal. 46. 4. Eccl. 9. 10. Psal. 49 10. Eccl. 2. 14 15 c. Psal. 88. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cato Sen. apud Plut. pag. 641. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. 2. 15. 1 Kings 4. 29. Job 14. 14. All the days of my appointed time will I wait till my change come Sen. Ep. 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ant. VII Sect. 33. Summi doloris intentio invenit finem nemo potest valde dolere diu sic nos amantissima nostri natura disposuit ut dolorem aut tolerabilem aut brevem faceret Sen. Ep. 24. Dolore perculsi mortem imploramus eamque unam ut miseriarum malorumque terminum exoptamus Cic. cons. Moriar hoc dicis desinam aegrotare posse c. Sen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eripere vitam 〈◊〉 homini potest At nemo 〈◊〉 Sen. Trag. Job 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. ad Apol. p. 195. Omnia brevia tolerabilia esse debent etiamse magna Cic. Lael ad fin Matth. 6. 21. John 5. 44. 12. 43. Matth. 6. 24. Rom. 8. 5. 1 John 2. 15. Luke 22. 5. Matth. 22. 5. Matth. 13. 46. Heb. 13. 14. 1 Pet. 2. 11. Heb. 11. 16. 1 John 2. 17. 1 Pet. 1. 24. v. 13. 1 Tim. 6. 19. Matth. 6. 20. v. 25. John 6. 27. Luke 12. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 10. v. 23. Matth. 19. 27. Luke 18. 28. Luke 10. 39. Phil. 3. 7 8. Heb. 12. 16. Mark 10. 18. Matth. 10. 37. Luke 14. 26. Mark 10. 29. 1 Pet. 1. 4. Matth. 5. 29. 18. 8. Heb. 11. 25. Luke 12. 4. Matth. 10. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 8. 36. Luke 9. 25. Pet. 1. 4. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 1. 2. Rom. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11. 23. 6. 5. 2 Cor. 4. 17. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 18. Heb. 10. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nulla nisi temporis honesta est avaritia Sen. Non enim dat natura virtutem ars est bonum fieri Sen. Ep. 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epict. Rom. 2. 7. Luke 10. 40. 1 Tim. 2. 4. 1 Pet. 4. 7 Eph. 5. 15. Gen. 47. 9 Job 14. 1. Job 14. 14. Luke 21. 34. Rom. 12. 17. Rom. 2. 16. Eccl. 12. 14. 2 Cor. 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Luke 12. 2 3. 1 Cor. 4. 3. 1 Cor. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anton. lib. 7. Recognosce singulos considera universos nullius non vita spectat in crastinum non enim vivunt sed victuri sunt Sen. Ep. 45. Victuros agimus semper nec vivimus unquam Manil 4. Prov. 6. 10. Plut. in Pelop. Non est crede mihi sapientis dicere vivans Mart. I. 16. Eccl. 12. 13. Matt. 19. 27. Psal. 11. 7. Prov. 15. 9. Rom. 2. 6. Matt. 5. 18. Luke 16. 17. Psal. 119. 15. Psal. 5. 5. Luke 13. 3. Psal. 9. 17. 1 Cor. 6. 9. Matth. 25. 46. 7. 21. Prov. 23. 34. Rom. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. ad Eph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O quam istud parum p●tant

our Maker which if we do withdraw we shall have nothing left so worthy or acceptable to present unto him will it be seemly to offer him the dregs and refuse of our age shall we not be ashamed to bring a crazy temper of body and soul dry bones and decayed senses a dull fancy a treacherous memory a sluggish spirit before him shall we then when we are fit for little begin to undertake his service with our decrepid limbs and wasted strength shall we set our selves to run the ways of his commandments As it is uncomfortable to think of being parsimonious when our stock is almost gone so it is to become thrifty of our life when it comes near the bottom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we keep innocency spend our youth well it will yield unexpressible comfort to us it will save us much sorrow it will prevent many inconveniences to us If we have spent it ill it will yield us great displeasure it will cost us much pains we shall be forced sadly to bewail our folly and vanity therein it will be bitter to see that we must unlive our former life and undoe all we have done that we must renounce the Principles we have avowed we must root out the habits we have planted we must forsake the Paths which we have beaten and so long trode in if ever we will be happy it will be grievous to us when we come with penitential regret to deprecate Lord remember not the sins of my youth we shall feel sore pain when our bones are full of the sins of our youth and we come to possess the iniquities thereof It is therefore good as the Prophet saith that a man bear the yoke in his youth when his neck is tender it is excellent advice which the Preacher giveth Remember thy Creatour in the days of thy youth while the evil days come not and the years draw nigh when thou shalt say I have no pleasure in them Aristotle saith that young men are not fit bearers of moral doctrine because saith he they are unexperienced in affairs of life and because they are apt to follow their passions which indispose to hear with fruit or profit but his conclusion is false and his reasons may be well turned against him for because young men want experience therefore is there no bad prejudice no contrary habit to obstruct their embracing sound doctrine because their passions are vehement and strong therefore being rightly ordered and set upon good objects they with great force will carry them to vertuous practice that indeed is the best time to regulate and tame Passions as Horses must be broken when they are Colts Dogs must be made when they are Whelps else they will never be brought to any thing The Poet therefore advised better than the Philosopher nunc adbibe puro Pectore verba puer nunc te melioribus offer and St. Paul plainly doth confute him when he biddeth Parents to educate their children in the nurture and admonition of the Lord when he chargeth Titus that he exhort young men to be sober-minded when he commendeth Timothy for that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his infancy known the Holy Scriptures So doth the Psalmist when he saith Wherewith shall a young man cleanse his way by taking heed according to thy word And Solomon when he declareth that his moral Precepts did serve to give subtilty to the simple to the young man knowledge and discretion when he biddeth us to train up a child in the way he should go St. Peter doth intimate the same when he biddeth us as new born babes to desire the sincere milk of the word and our Saviour when he said Suffer little children to come unto me for of such is the kingdom of God that is the more simplicity and innocence a Man is endued with the more apt he is to embrace and comply with the Evangelical Doctrine Aristotle therefore was out when he would exclude young men from the Schools of Vertue It is observable that he contradicteth himself for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is saith he of no small concernment to be from youth accustomed thus or thus yea 't is very much or rather all And how shall a young man be accustomed to do well if he be not allowed to learn what is to be done Again are we old it is then high time to begin we have then less time to spare from our most important business we stand then in most imminent danger upon the edge of perdition and should therefore be nimble to skip out thence our forces being diminished our quickness and industry should be encreased the later we set out the more speed it behoveth us to make If we stay we shall grow continually more indisposed and unfit to amend it will be too late when utter decrepitness and dotage have seised upon us and our body doth survive our soul. When so much of our time of our parts of our strength are fled we should husband the rest to best advantage and make the best satisfaction we can unto God and unto our souls with the remainder This age hath some peculiar advantages which we should embrace the froth of humours is then boiled out the fervours of lust are slaked passions are allayed appetites are flatted so that then inclinations to sin are not so violent nor doth the enjoyment thereof so much gratify Long experience then hath discovered the vanity of all worldly things and the mischief of ill courses so that we can then hardly admire any thing or be fond of enjoying what we have found unprositable or hurtfull Age is excused from compliance with the fashions and thence much exempted from temptations of the World so that it may be good without obstacle or opposition It is proper thereto to be grave and serious and consequently to be vertuous for gravity without vertue and seriousness about vain things are ridiculous Nothing doth so adorn this age as goodness nothing doth so disgrace it as wickedness The hoary head is a crown of glory if it be found in the way of righteousness but it is a mark of Infamy if it be observed proceeding in a course of iniquity it signifieth that experience hath not improved it it argueth incorrigible folly or rather incurable madness therein There is indeed no care no employment proper for old Men but to prepare for their dissolution to be bidding adieu to the World with its vain Pomps and mischievous Pleasures to be packing up their Goods to be casting their Accompts to be fitting themselves to abide in that state into which they are tumbling to appear at that Bar before which suddenly nature will set them As a Ship which hath long been tost and weather-beaten which is shattered in its timber and hath lost much of its rigging should do nothing in that case but work toward the Port there