Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	drink_v	false_a	partition_n	48	3	16.0168	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75032	The whole duty of man epitomiz'd for the benefit of the poor. With select prayers suited to every partition. By Edm. Stacy, a minister of the Church of England.; Whole duty of man. Abridgments	Allestree, Richard, 1619-1681.; Stacy, Edmund, b. 1657 or 8.	1700 (1700)	Wing A1193A; ESTC R223863	44,918	146

dispising the overtures of Grace God withdraws from us all manner of kindness and turns us up to a reprobate Sence and thus far of the Vertues which belong to our Souls I come next to those that belong to our Bodies In the front of these I place Chastity a Chastity forbids all manner of uncleanness Vertue which strictly forbids all manner of wantonness and uncleanness not only the grosser Acts of Adultery and Fornication but likewise all impure Thoughts and all unchast Looks and Gestures The Beauty of Chastity The mischief of it both to Body and Soul and God's Judgments against it can be no how better describ'd then by comparing it with the loathsomeness of Lust and the many Evils and mischiefs that spring from it Lust defaces the Dignity of our very Souls and sinks the rational Creature into a Bruit it makes our Minds foul and filty and loads our Bodies with Diseases and Deformity and what 's worst of all does generally call down Gods great and heavy It shuts us out from Heaven Judgments upon us and shuts the Gare of Heaven against us Eternally These and many other are the sad effects of Uncleanness against which we Helps to Chastity ought to fortifie our selves by avoiding Idleness and improving our Mind in all kind of active Vertue by avoiding all manner of Temptation and all leud Company but above all by praying earnestly that God would give us a Spirit of Purity The second Vertue relating to our Bodie● Temperance in Eating is Temperance and the Exercises of tha● are divers i. e. in Eating Drinking Sleeping Recreation and Apparel I shall speak of them separately and begin with Eating Temperance in Eating is then observed The ends of it to preserve Life and Health when we make it agreeable to the end for which God and Nature design'd i● to wit the Preservation of Life and Health those are the sole end of it and he that proposes it either to gratifie his Taste or Pamper h●● Body Crosses Gods original Purpose in it and breaks all the Rule of Temperance by which it should be regulated nay he Sacrifice ●ll his other Sences to his Taste exposes Rules for Temperance and the means of it himself to the Character of a Glutton and what 's worst of all to the Fate of that rich Glutton that after all his Dainties wanted at last a drop of Water to cool his Tongue PARTITION VIII Of Temperance in Drinking false ends of Drinking viz. Good Fellowship putting away Cares THE next thing Drinking directed to false Ends. is Temperance in Drinking the right Ends whereof are the very same with Eating viz. the preserving our Lives and supporting our Healths but this like the former has been sadly subverted and directed to Purposes strangely distant from the Original intent of it Men now drink themselves into Beast False end of Drinking Good-Fellowship under the common but false Notion of Good-Fellowship others drink to exces●● under the pretence that 't is a gre●● means to maintain a mutual Friendship Preserving Kindness Chearing the Spirits and putting away Cares and Corresponden● amongst Men some will have it that 't is highly useful to che●● the Spirits and 〈◊〉 correct and disp●● Melancholy that 〈◊〉 drives away the Cares and Perplexities of Humane Life that 't is very fit for the passing away time and filling up empty Intervals na● some will tell us 't is Reproach not to d● Preventing Reproach it and argues a great deal of sowreness and disingenuity man there are that drink Pleasure of Drinking for drinking sake that love the Liquor and so are Sots without any of the former Pretences but these are all great mistakes and truly upon a fair State of the Matter 't is a subject fit both for our Wonder and Sorrow how this unaccountable Practice of excessive Drinking should have so unluckily encroach'd upon all Societies that no Bargain can be made Bargaining which is another pretence for it nor nothing of any Moment transacted but the Tavern or the Ale-house must be the Place fixt upon for the doing of it The unreasonableness Degrees of this Sin of these Motives is too plain to admit of a Dispute they are all so ridiculous absurd and inconsistent that upon a short Appeai to common Experience we find 'em exploded and condemn'd every Degree of this Sin is a high breach of Temperance every drop we drink beyond what is convenient for moderate Refreshment is an Offence both against God and Man and the strong Drinke● The great Guilt of strong drinkers above all the rest both from the evi● of his Example and Practice the most unaccountable A Man would think that the many Mischiefs The great Mischiefs of the Sin an Exhortation to forsake it that attend this Sin should be a warning to us to avoid it when we consider 't is a dishonour to God a reproach to Christianity and a Destruction both to our Souls and Bodies sure a few Exhortations may serve to prevail with us to forsake it And why should any seeming difficulties Difficulties of forsaking it consider'd viz. Necessity of drink want of employ and Reproaches and Persuasions of Men. dissuade us against parting with so dangerous a Vice why should we plead Custom● or the Necessity of Drink or why should we betray so much Folly nay so much Wickedness to make drinking the business of our Lives Alas 't is a mistake and let the vain deluded Drunkard say what he will it can be no Reproach to us to reject all Intemperances of this kind and all the Persuasions of Men upon that Account The Means to resist these and all other Means to resist this Sin by weighing the advantage with the hurt and rejecting the Temptations Temptations for intemperate Drinking are to weigh the Good with the Ill and the pretended Advantages with the real Losses and Dangers and to reject them at their very Security to do so Love of the Sin hinders the means makes Men loath to believe the danger beginnings and to avoid all manner of Occasions and Opportunities this we may do if it be not our own fault and these and such like means will effectually do the Business if our mistaken Love t● Vice does not hinder it and make us unwilling to believe it either dangerous or destructive PARTITION IX Temperance in Sleep the Rule of i● Mischiefs of Sloth of Recreations Cautions to be observ'd in them 〈◊〉 Apparel SLeep is a Thin Sleep part of Temperance which is likewise The Rule of Temperance therein many Sins follow the Transgression of it with other inconveniencies if measur'd b● the end for which God ordain'd it only for 〈◊〉 Refreshment and 〈◊〉 support for our frai● Bodies and in this we are likewise to take Care not to indulge our selves to far least at length it encline us to Sloth which is ordinarily attended with a whole

tw● of the most dangerous Enemies 〈◊〉 Mankind Pride in the fir●● Place is a very gre●● Pride a great Sin betraies us to other Sins frustrates all Remedies Exposes us to Punishment and provoking Sin 〈◊〉 has been often she● by God's severe P●nishments of it it 〈◊〉 in some respects 〈◊〉 ther a Parent or Nurse to most oth●● Vices by betrayi●● us first and then 〈◊〉 drawing us in to reject all Remed● and by frustrating all the desi●● and overtures of Gods Mercies a● beside this too it betrays us to ●●nishments God having all al●● declar'd himself the proud Ma● particular Enemy 'T is likewise a very foolish Vice a Vice The Folly of Pride in respect of the Goods of Nature Fortune or Grace that argues the greatest Folly that can be because there can be nothing either in the Goods of Nature Fortune or Grace that with any reasonable pretence we can be proud of That this dangerous and foolish Sin is to be avoided I suppose we may take for granted and the chief Means to do it are by applying our selves to God for the Grace of Humility Means of Humility which may be best acquir'd by a Reflection upon our own Sins Follies Meanness and Imperfections to which we ought to joyn our hearty Prayers that God would make us some of those poor in Spirit to whom the Blessings of Heaven are promis'd Secondly Vain Glory that is an empty thirst after the Praise of Men is likewise opposite to Humility and a very great Sin for it betraies Vain Glory the Sin Danger and Folly of it Men into several dangers but more especially erraces Christ out of their Heart● 'T is an Indication of Folly too which every one must be satisfied in that would but consider what 't is he hunts for only a little empty Applause a little popular Air which can never bring him any solid advantage the Means to help this Helps against Vain-Glory are to consider o●● selves in the first place and then the true state of things in the second and 〈◊〉 weigh both in the Ballance of Wisdom and Sobriety Meekness that is a Calm and peacef●● Meekness and the advantages of it Temper is another great Vertue and may be exercised both with respect to God and our selves that towards God falls under the Head of Humility and is already spoken to as it respects our selves 't is an Advantage in a great many Particulars more especially as it promotes our Honour and Reputation enables us to bear the Sufferings of Humane Life with Ease and Moderation and with Prudence and a good posture of Mind and the proper Means to obtain Means of obtaining it this most admirable Vertue are by comparing the Loveliness and Benefits of it with the ugliness and mischiefs of Rage and Anger but above all by contemplating the Life and Example of that great Pattern of all Meekness Jesus Christ Consideration is a third Vertue that relates Consideration of our state 't is the rule to try our State to the Soul and directs us to preponderate both our State and our Actions to weigh our State first and to consider both the Grounds of our Faith and the Case of our Souls and accordingly to prepare our selves against the Day of Deat● and Judgment an● the neglect of thi● The Danger of Inconsideration most excellent Vertue has been the ruine of thousands and is the general Cause of all our Sin● and Misfortunes It directs us too i● our Actions teache● Of our Actions before and after we do them us to advise with ou● Consciences and t● debate the probabl● good or ill of every thing we do before we do it and t● examine likewise those things tha● we have already done whether they may be warranted by the Law● of God and the Rules of Religio● and Sobriety upon many Account● therefore we are to employ it often both with respect to our State an● Actions and to mak● up our Accounts frequently Frequency of Consideration and Danger of omitting it and the plain Reason for it i● this because ou● Lives are so wavering and uncertain that we hazard our Salvation when ever we lie down to sleep in an unrepented Sin PARTITION VII Of Contentedness and the contraries to it Murmurings Ambition Covetousness Envy Helps to Contentedness of Duties which concern our Bodies of Chastity c. Helps to it of Temperance THE next Duty Contentment to our selves is contentedness which consists in an evenness and an humble acquiescense under any State it shall please God to allot for us and without this 't is impossible we should be in any tolerable Condition of Happiness The The contraries murmuring Ambition and Covetousness Contraries to it are Murmurings and Impatience under God's Dispensations all Ambitious Thoughts and Desires an● all sorts of Covetousness Griping● and Extortions Covetousness is a very great and high Covetousness contrary to our Duty to God our Selves and our Neighbours Offence and directly opposite to the great Duties we owe to God our Selves and our Neighbours 'tis opposite to our Duty to God by taking our Minds off from him and embarasing them with the Cares and Troubles of the World 't is opposite to our Duties to our Selves both with regard to our Souls and Bodies by urging us to sacrifice the first to a little Pelf and Dross and the latter to Pains and Disappointments and so 't is opposite to our Duties to our Neighbours both in our Justice and Charity by forcing us upon unlawful Means and by setting us upon false and indirect measures contentedness Contentedness contrary to Envy is also contrary to all kind of Envy and Malice and can never inhabit in any Breast that is the least tinctur'd with Prejudice or Revenge Helps for Contentment Helps to contentment are the Consideration of God's Goodness Power and Justice and his universal Care of the World that all our Affairs are in his hand who knows our Wants better than our selves Secondly We should consider the Vanity of all earthly things by comparing them with the essential Joys of Heaven that we are here but as Strangers and Pilgrims and that whatever our outward Condition may be there 's a time coming when we shall be deliver'd from the burthen of all our Sins and Sorrows and be enstated in a Happiness large as our Wish and lasting as our Souls A Fifth Duty is Diligence which is a Diligence It consists in Watchfulness and Industry to improve the Gifts of Nature and Grace Duty which we likewise owe to our Souls by watching carefully over them and diligently guarding the● against all Dangers and then improving them industriously in every Vertue and in all the Gift● of Nature and the accomplishments of Grace We must likewise improve and cherish Good Motions to be improv'd the danger of defe●●ing them all good Motions and make the most of every Holy Suggestion lest upon our