Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	christian_a	lord_n	zion_n	18	3	8.8533	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04157	Dauids pastorall poeme: or sheepeheards song Seuen sermons, on the 23. Psalme of Dauid, whereof the last was preached at Ashford in Kent, the day whereon our gracious King was there proclaimed. By Thomas Iackson preacher of Gods word at Wie in Kent.	Jackson, Thomas, d. 1646.; Swan, John, student in divinity.	1603 (1603)	STC 14299; ESTC S107441	134,253	302

to the spirits of iust and perfect men * Vbi tot gaudia quo● socios faelicitatis Aug. de spirit anima and to Iesus the Mediator of the new testament c Heb. 12. 22 23 24. If then by death we be freed from these yea from all euils then surely there is great reason that with Dauid we should feare no euill to go through it c. And this is the first Argument Now because it is not inough vnto perfect felicitie The cōsideratiō of those inestimable and incomprehensible ioyes into the possessi● whereof we enter by death a notable means to giue vs courage against it to be deliuered from all miserie and euill therfore the second Argument which may serue to giue vs great courage against death may be the consideration of those in estimable and vnconceiueable good things into the possession and fruition whereof we enter by death which is one of those great respects in regard whereof Salomon hath pronounced That the day of death is better then the day that one is borne d Eccle. 7. 3 for by our birth we enter into a world of sinne and iniquitie but by death we enter into the presence of God where are the fulnesse of ioyes e Psa 16. 11 Oh then consider this thing so soone as euer death hath closed our eies our bodies rest from labour and toyle and go vnto the graue as a bed of rest f Esay 57. 2 where it shall more soundly sleepe then euer in this life vpon a bedde of Downe Illa domus laetitiae haec militiae illa laudis haec orationis illa requiaei haec laboris vntill it be awakened by the sound of a trūpet and the soule immediately returneth vnto God that gaue it for euer to abide in the presence of the liuing God of Christ and of all the Angels and Saints in heauen the greatnesse whereof cannot be conceiued with heart Bern. or expressed with tongue for if Saint Paul say of the misteries of the Gospel and first fruits of the graces of Gods spirit that they are such as eie hath not seene eare heard nor heart of man can conceiue g 1. Co. 2. 9 signified by the white stone wherein is written a new name which no man knoweth but he that receiueth it h Reu. 2. 17 What shall then the haruest be And if in this shadowie valley where we see God but darkly as it were through spectacles and know but in part i 1. Cor. 13 12. yet the sweetnesse of the remission of our sinnes iustification sanctification peace of conscience and ioy in the holy Ghost doe passe all vnderstanding no man knoweth but he that receiueth them oh how infinitely shall they bee powred vpon vs when wee shall come to the mountaine of Gods holinesse to see him face to face * Visio dei beatifici sola summū bonum est Aug lib de Trin. ca. 13. know him as he is k 1. Cor. 13 12 Surely if the Queen of the South seeing but the glorie of an earthly king his house meate order of seruants and their apparell yet proclaimed Oh happie are these thy seruants because they might euer stand before him and heare his wisdom l 1. Ki. 10. 8 Then 1000. times more happie they that shall euer be in the presence of the euerliuing god king of kings where is mirth without mourning ioy without sorrow health without sicknesse and life without end in comparison of whose glorie riches and wisdom Salomons was but vanitie beggerlinesse and folly And if so be that Moses was thought so happie and in all ages renowmed for that God vouchsafed him so great fauour as to see his hinder parts as he passed by m Exod. 33 23 then how much more happie shall they be Videbis posteriora mea that are admitted into the presence of God to see his face for euer Now though no man either for the ending of present miseries or preuenting of future calamities or for the desire to enioy these good things must shorten their dayes as Saul Achitophel Iudas or that foolish martyr of Philosophie * Cleombrotus tales stulta Philosophia habet Martyres who reading Platoes booke of the immortalitie of the soule is reported to cast himself headlong from a wall that so he might haue experimentall knowledge of that which he read Hieron ad Marcell yet what mā or woman with spirituall vnderstanding duly considering what miseries by death wee leaue behinde vs and with the eyes of faith beholdeth what inestimable good things by death we are put in possession of but shall most willingly die when God calleth yea sing with the Swanne when death approacheth and say with old father Simeon Lord now lettest thou thy seruant depart in peace n Lu. 2. 2 9. A sanctified and holy life a notable meanes to procure a couragious and comfortable death The third maine ground of true Christian valour and resolution and effectuall meanes for the repressing of the immoderate feare of death is to leade a Christian an and conscionable life what a comfort was it to Ezekiah when he receiued from the Lord the message of death 3. Argument by the hands of the Prophet Esay that he could appeale vnto God and say Oh Lord remember how I haue walked before thee in trueth and with a perfect heart and haue done that which is good in thy sight o Esay 38. 3 For although it be a most hereticall doctrine taught and maintained in the Church of Rome that God giueth euerlasting life and glorie to men for and according to their good workes as hee giueth damnation for the contrarie * Rhem. in Rom. 2. 2. Sect. 1. Co. 3. sect 2. and therefore wee renounce it and say with the Apostle Eternall life is the gift of God through Iesus Christ our Lord p Ro. 6. vlt. And though a reward shall be giuen vs according to our workes q Rom. 2. 6 yet not for our works * Rhem. in Rom. 2. 2. Sect. 1. Co. 3. sect 2. Yet seeing good workes though they bee no cause of raigning yet are the way to Gods Kingdome * Secuudum opera sed non propter Greg. in Psal 140. Therefore as it must needes bee a great comfort in our liues so much more at our deathes to remember that we haue walked in the way that leadeth to Gods kingdom * Non causa regnandi sed via ad regnum Aug. Wherefore if we Ministers desire a comfortable death let vs be diligent in season and out of season r 2. Ti. 4. 2 to feede the flocke of God ſ 1. Pet. 5. 2 whereof the holy Ghost hath made vs ouer seers t Act. 20. 28 that wee may bee able to protest in some measure with the Apostle and say I haue kept back nothing that was profitable but haue shewed you all the councell of

confusion of the enemies thereof h Psa 83. In a word many of them are historicall as briefly laying open Gods dealing towards his people their enemies both in Egypt in the wildernesse and in the land of Canaan i Psal 78. 105. 106. c. most of them propheticall and all of thē didacticall full of instructiō both as concerning our faith in the maine grounds and Articles of Religion concerning our obedience whether of pietie towards god as hearing reading praying and praising or of loue towards our neighbour whether we regard the inward affections or outward actions Thirdly Vses lastly the vses of this Booke are manifold for all the holy Scriptures are written for our learning that wee through patience and comfort thereof might haue hope k Rom. 15 4. and as elsewhere he saith the whole Scripture is giuen by inspiration of God is profitable to teach to conuince to correct instruct in righteousnesse l 2. Tim. 3. 16. Yet hath this Booke of the Psalmes a certaine singular and excellent difference from the rest of the Scriptures for which the Apostle requireth and there hath alwaies been ioyned together a dayly exercise of the word Psalmes saying Let the word of God dwell plentifully in you in all wisedome teaching and admonishing your owne selues in psalmes and hymnes and spiritual songs m Coloss 3. 16 And surely no maruel that it should be esteemed at so great price for it is as a Christians store-house and treasurie of all good things it recordeth the memorable histories of things past prophecieth and foretelleth things to come vnfoldeth hiddē mysteries vnder pleasant and familiar Allegories herein vertue is cōmended vice condemned and most wholesome rules and lawes of a Christian life prescribed if any man be pressed with the burthē of sinnes scorched in conscience with the flashes of hel thorough the kindling of Gods wrath if possessed with feare of warres famine or death if loadned with sicknesse want and penurie heere is a soueraigne salue for euery maladie heere may the king learne what he is and how he ought to gouerne his people religiously and heere may subiects learne to obey their Rulers peaceably the rich man may learne the vanitie of all things and the true vse of his riches and heere may the poore man learne contentation with his estate the heauie hearted shall hence learne where true comfort is to be found he that is tempted to euill the remedie and he that is merrie the true ioy the measure thereof yea hence may the godly man reape great encouragement being assured that he shall find true peace at the last and heere may the wicked ones find discoragement and speedily turne vnto God knowing that howsoeuer for a while he may flourish like the greene bay-tree yet hath god set him but in a slipperie place and he shall sodenly perish come to a fearefull end Doubtlesse no man will denie but the Greeke Latine poems of Homer Hesiode Pindarus and others deserue great praise and want not their singuler vse yet for any to preferre or equall them with this Booke were intollerable dotage and contumelie for therein nothing is to be found concerming the good pleasure of God towards his elect in Christ they acknowledge not his diuinitie nor esteeme of his benefits without which we are no better than vessels of wrath and firebrands of hell they intreat not of faith or iustification before God wherein a Christians comfort chiefely consisteth indeed of the duties of the second table and honest manners they speake much but for the first table it is farre aboue their reach and therfore therein they are altogether mute and silent or grosly erre and bewray their ignorance much time they spend the greatest part of their verses in decyphering and deploring the manifold miseries and calamities whereunto this life is subiect but the remedie hereof they know not howsoeuer therefore there are some things profitable to bee found in them and their writings being garnished with eloquency of words and sentences running in a pleasant tune may much delight and affect the reader yet vnto these psalmes onely must we giue eare and attention as vnto the voice of God as Dauid himselfe hath said Hodie si vocem domini audiueritis To day if you will heare the voice of God harden not your hearts n Ps 95. 7. Vt memphiticos vales audiret Ad Architum Tarentinum Pythagoras that great Philosopher he went into Egypt to heare the poetrie at Memphis Plato he left Athens where he taught with admiration and for wisedome knowledge and eloquence exceeded all others went into Italie to heare that noble Philosopher Architas at Tarentum Apollonius with verie great hazard labour and cost went to the furthest parts of India to heare that great Philosopher Hierarchas Vt Hierarcham in Throno sedentem aureo sitting in his golden chaire and discoursing of the motions of the heauens position scituation and aspect of the planets and starres if these men spared not to bestow such great labor cost neither feared to expose thēselues to such great dangers by sea and land onely to attaine to a further measure of knowledge philosophicall wherin though they placed their Summum bonum or chiefest felicitie yet he that knew much Hoc vnum scio quod nihilscio confessed this one thing I know that of Christ I know nothing how shall they rise vp at the day of iudgement condemn vs if hauing such excellent meanes of knowledge of saluation and euen at our dores we doe contemne them Wherefore to conclude if Alexander the great so highly esteemed of Homers Poëms So●raet that amongst the Babilonish spoils there being offered vnto him a most precious casket wherein the great King Darius layd his chiefe treasures he onely laid Homers books therin as his cheefest treasure Praecipu● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How much more highly ought we to esteeme of this Booke whereof the holy Ghost himselfe is the Author so full of doctrines for instruction consolatiō and to lay it vp not in any chest of Cypresse or other made with hands and garnished with gold and precious stones but in the very closet of our hearts as the Apostle counsaileth Be not drunken with wine wherein is excesse but be filled with the spirit speakinge to your selues in psalmes and hymnes and spirituall songs singing and making melodie to the Lord in your hearts o Eph. 5. 18 And thus much shall suffice to haue spoken of the treasure in generall let me now proceed to open vnfold this invaluable pearle which I haue chosen forth of the same and more particularly to handle this psalme which I purpose by gods gracious assistance and your Christian patience to speake of It seemeth by the title or inscription Title that this Psalme was penned by King Dauid himselfe Argument Which Psalme because it is

their age qualitie or condition but bee they rich or poore noble or base borne Gods impresse is vppon all flesh hee hath numbred out our dayes and die wee must as wee came by the wombe so we must goe by the graue it is not the maiestie of the Prince nor holynesse of the priest strength in the bone or beautie in the face or gold in the Coffer or any such worldly respect that death regardeth there is neither Moat of waters so broade and deepe nor wall so thicke and high nor dores of yron and brasse so hard and strong nor houses so warme fieled with Cedar or vermillion nor Iuorie beds so soft and sweet or any other thing that can plead priuiledge against the graue but both Princes and Pesants must acknowledge their pedegree as Iob doth Corruption thou art my Father rottennesse thou art my mother wormes yee are my brethren and sisters graue thou art my bed i Iob. 17. 14 Oh then seeing nothing is more certaine than death nor vncertain than the time let vs not trust in any worldly thing which is but vanitie but let vs follow the example of this kingly Prophet and remember death euen in our greatest hope and prosperitie of life 2 The second Argument to this purpose may be the sence of our owne infirmities there being no man or woman so stronge or healthie but at one time or other haue felt in their bosomes the fore-runner of death whereby they may perceiue that their life is but as a Ionas gourd and Iacobs pilgrimage we being but tenants at will dwelling in houses of clay k Iob. 4. 19 the wals wherof Quid caro quam terra in figuras suas cōuersa Tertull. de carne Christi in breui casura est domus tua Bernerd Eccles 2. with euerie little shower of sicknesse are almost washed downe and though wee dawbe or patch them vp neuer so much yet will they quickely fall into the hands of the Land-lord and as we haue mourned for others so shall mourners goe about in the streets for vs l Eccl. 12. 5 and shall we then liue as though wee should neuer die Oh remember we bring our yeares to an end as it were a tale that is told m Ps 90. 9. our wheele runneth round a pace and whether we sleepe or wake or whatsoeuer we doe we are still vnder saile hasting towardes our wished hauen let vs then remember with Dauid the valley of the shadowe of death 3 The third Argument may be the consideration of the dayly deaths of others which we either see with our eies or heare of with our eares how many graue and sage Councellors noble Peeres worthy men at armes lusty gallants of the world yea neere neighbours and deere freends haue we knowne whose heads now lye full low the pit hauing shut her mouth vpon them how hath death come neere vnto all of vs one way or other as in taking from vs our Parents Kins folkes acquaintance and freends yea taking forth of our bosomes our husbands or wiues and our children the fruit of our loynes our friends as deere as our own soules yea how often haue we followed to the Church and do dayly passe by the graues of many who for age and strength might haue seen vs lead the way and what shall we for all this neuer dream of death Oh remember one generation passeth and another commeth our Fathers haue giuen place vnto vs and we must giue place to a succeeding posteritie the enterlude is the same they haue played their parts vppon the Scaffold of this world and wee are acting ours This being the conclusion of euerie scene The graue is readie for me as Iob sayth * Dies mei extinguntur 4 The Fourth last Argument * Solum mihi super est sepulchrum may be drawne from consideration of the vanitie of all things in the world Iob. 17. 1. Salomon whom God for his wisedome chose as it were to be the foreman of a great enquest empanelled to make enquirie of the state of the world and all thinges therein hauing seene and experienced the same he speaketh for all and giueth vp this verdict vanitie of vanities all is vanitie Euen the young Infant is no sooner borne but by his teares doth prophecie the same * Nondum loquitur tamen prophetat He that is in want liueth in greefe he that hath plentie in feare he that is in high estate is enuied in a word the prosperity of worldlings is but a golden miserie * Splendida miseria affording neither perfect rest to the bodie nor true content to the minde well then as the poore Apprentise remēbring that the yeeres of freedome are at hand more cheerefully endureth a greeuous seruitude and the wearied trauailer hearing that his Inne is nigh more nimbly pluketh vp his leaden heeles euen so let the remembrance of our passing through the valley of the shadow of death and our comming to Mount Sion on the other side where we shall for euer be freed from all wants be our comfort and refreshing in this wearisome pilgrimage and hereunto tendeth all which hath been sayd viz That with Dauid we may prepare for death in our greatest prosperitie of life Ob. But some man may say these paines might well haue beene spared for what man so sottish as not to thinke that hee is mortall Sol. Indeed nothing more common than these and such like speaches wee see what we are we must all die when our turne commeth But alas this is more of custome and specially when some president of mortalitie is before our eies than of any true feeling * Magis vsu quam sensu whereby they might be prouoked to keepe a good conscience before God and all men n Act. 24. 16 So that as S. Paule chargeth some men for professing that they knowe God when as in their workes they denyed him being abhominable disobedient to euerie good work reprobate o Tit. 1. 16 So may most be charged in these daies because though they professe in words the remembrance of death yet by their workes they doe denie it and plainly bewray that they doe not remember their last end p Lam. 1. 9 as Ieremy complained of Ierusalem Non est recordata finis and therefore much more to haue sayd had not been sufficient for the pressing of so necessarie a dutie but I will now proceed to handle this verse more particularly wherein these thinges are to bee considered 1. The diuision of this verse first a discription of death through which Dauid and all Gods sheep must passe it is a darke and shadowye valley of death Secondly Dauids and euerie Christians courage against death I will feare no euill Thirdly the ground or reason of this true courage or fortitude viz Gods presence for thou art with me Lastly the benefits of Gods presence vnto his Saints Thy rodde and staffe