Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	common_a	young_a	youth_n	42	3	8.1784	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06500	A commentarie vpon the fiftene Psalmes, called Psalmi graduum, that is, Psalmes of degrees faithfully copied out of the lectures of D. Martin Luther ; very frutefull and comfortable for all Christian afflicted consciences to reade ; translated out of Latine into Englishe by Henry Bull.	Luther, Martin, 1483-1546.; Bull, Henry, d. 1575?	1577 (1577)	STC 16975.5; ESTC S108926	281,089	318

any troubles or calamities be they neuer so greeuous But it is not enough to learne these thinges by hearing and by reading of bookes onely but experience and practise thereof is also required without the which this housholde gouernment can neuer be learned this blessing of true and christian matrimony cannot be vnderstand As we may see in those which setting God aparte behold nothing else but fortune and chaunce These men when they enter into matrimony to no other ende but to liue in lust wealth and pleasure and to aduaunce their children by their wisedom and policie to great riches honour and dignitie do find that all things fall out cleane contrary so that both they their wiues childrē and riches doe miserably perish because they are ignorant that there is no successe without the blessing of god On the other side they that inioy these giftes as the blessing of God with thankful harts for the same although they fal into many troubles and afflictions are not withstanding of a quiet and cheerefull conscience Verse 4. As are the arrowes of strong men so are the children of youth This is a similitude taken of warre and pertaineth to politike gouernment The how in the hand of the strong archer is not drawn in vaine as Dauid saith of Ionathan The arrow or dart of Ionathan neuer turned back that is it neuer missed but perced wounded Wherefore Esay calleth the Apostles arrowes and likewise Zachary The meaning then is this It is the gift of God to reign at home in peace without sedition and to obteine victory abroade And without this gifte in ciuill gouernment there is no successe nor victory in battail For in the common weale are alwayes moe enemyes then friends Moreouer the greater part is alwaies euil commonly ouercommeth the better if God do not help Wherfore to haue a flourishing common weale it is a speciall gifte of god Yong men therefore must defend the common weale stand in battail against the enemy For they are like arrowes or dartes which strike and perse because they are sent of god For olde men are not meete for warre according to that saying Youth musts trauell midle age must giue counsel and old men must pray That is yong men must labour and take paines for the defence maintenance of the common weale They that are more ripe in yeares and wisedome must helpe the common weale with graue counsell and good aduise and they which are olde and impotent must pray for the prosperous state and good successe thereof But here note what an excellent title he giueth to those that do defend the common weale when he calleth yong men the gifte of God such yong men he meaneth as are vertuous and feare God whom God maketh mightie arrowes or darts to ouerthrow their enemyes and winne the victory For this euen the Gentiles also learned by experience that victory did not consiste in the strength and power of man but was giuen from aboue and that industrie and wise policie were of more force then armour weapons So hath it often times come to passe that great armies haue bene vanquished and put to flight with a small power Not that we shoulde not prouide armour and weapons souldiers and men of warre for the defence of the common weale but because the Magistrate if he must needes make warre should neither presume of him selfe nor yet despaire whether he haue many souldiers or whether he haue fewe but considering his charge and calling whereby he is constreyned to enter into battaile should seeke and aske from heauen helpe and victorie saying Lord in thy hand is strength and victory be thou my helper fight thou for me Like as on the other side if in the strength power and multitude of men thou excedest thyne enemies yet mayest thou not therefore thinke thy selfe sure of the victory but thou must aske it of God and say Lord victory is thyne which if it be thy good pleasure to giue vnto me I will thanke thee and praise thy name therefore But if through our ouerthrow it be thy will to punish our sinnes beholde here I am Such a confidence although it be but in the Magistrate the guide or captaine alone which acknowledgeth his charge calling and asketh helpe and succour of God shall vndoubtedly obteyne the victory like as Iephta did He in his office and calling would gladly haue liued in peace togither with his people But this could not Ammon suffer Wherefore Iephta seeing that he was constreyned to fight prayed for the helpe assistance of God against his enemies and so obteyned the victory For he acknowledged that strength and victory came not of him selfe but of the Lord as his onely gift So King Dauid had many and notable victories ouer his enemies one after an other By what meanes Forsoth he had armour and weapons with al furniture of warre he had mighty armies both of horsemen and footemen But victorie sayth he consisteth not in these thinges Therefore he prayed that God would giue him victory and hoped to receaue the same no otherwise then at his handes alone Upon this confidence and trust followed vndoubted victory Salomon therefore teacheth in this verse that victory is the gift of god And like as arrowes which are shot with might and violence doe wound and pearce euen so yong men are valiant in warre not by their owne strength boldnes and presumption but by the blessing of the Lorde alone Children of youth This is a phrase of the Hebrew As much to say as yong men As the child of death they call him which is appoynted to death Or it signifieth yong men begotten and borne of their parents in the tyme of their youth which are strong and able to stand in defence of the common weale Verse 5. Blessed is the mā that hath his quiuerful of them he shal not be ashamed when he speaketh with his enemies in the gate He setteth forth the former similitude more plainly and by the quiuer he vnderstandeth the common weale as in the verse going before by arrows he vnderstood yong men As if he sayd That is a happy Prince and that is a happy common weale which hath this blessing and knoweth it to be the gift of god Uictory and peace must needes be there To speake in the gate is a phrase vsed of the Hebrewes And it doth not onely signifie to speake but to speake politikely that is to make lawes to gouerne by lawes to defend the godly to bridle the wicked c. And it is as much to say as where such yong men are the Magistrates are able to speake in the gates that is they are able to defend the common weale they fruitfully trauell in the affayres thereof they mainteyne good lawes c. But heare what he addeth moreouer that such haue alwayes enemies which doe not onely withstand them but also hate them and speake euil of them But all this must they

a pastour or preacher in the Church These the elect I meane the Lorde hath here and there sparsed emong the wicked as precious stones in the middes of the earth Therfore thou must not think to preach to these only which were to be wished but that can not be because they are mixed with the vngodly multitude Likewise when thou art called to be a ciuill magistrate or a gouernour of a houshold thou shalt not finde all to be precious stones gold or siluer but let it suffice thee if in a whole multitude as it chaunceth in mynes thou find but one veine of siluer or emongst a great deale of earth but one precious stone For the greatest part in the Church is hereticall godles the least part in the ciuill state obedient louing of vertue Hereof it commeth then that al things are ful of trouble to the godly pastour the Magistrate the housholder because the wicked with such successe contemne and disobey all godly orders Notwithstanding thou man of God stand in thy calling do thy duetie pray for peace exhorte counsel reproue those whom thou hast charge ouer For since that now by the word of God the church is somewhat purged of false religion superstition and idolatrie the Magistrates better instructed of their duety and office Satan rageth as a strong armed man keping his house when a stronger commeth Be strong therefore in these tentations and think that as these things are not begun by the power of Satan so though he rage against the same neuer so much thou must not be discouraged or slacke the Lords busines but first serue the Lord and then thy brethren and neighbours For their sakes the Churches must be instructed the common wealth gouerned not for the worldes sake and the vngodly multitude for it is not worthie that a theefe should be hanged an adulterer or murderer put to death but the Lord in heauen and our brethren neighbours in earth are worthy of this seruice as he addeth in the verse following Thus I expounde this verse to be a consolation for pastours ciuill Magistrates and gouernours of families against the multitude of the wicked and the trobles which by them the godly doe sustayne Verse 9. Because of the house of the Lorde our God I will procure thy wealth This is an other cause why he prayeth for the peace and prosperitie of Ierusalem for that the Sanctuary of the Lord and the feate of true religion being stablished in that citie if it prospered not the worship and seruice of God could not there continue As if he sayd The Lord our God hath stablished his seate in thee O Ierusalem and in the middes of thee hath he set vp his worship For the which cause I loue thee and thinke thee worthy of all prosperitie But why doth hee adde hereunto Our God Because God had chosen this nation to be as his own peculiar people And this also was the cause why Dauid so loued them and was not discomforted with these troubles which he for their sakes susteyned both in the Church and in the ciuill gouernment but being chosen to be a King and a Prophet to this people he constantly endured all troubles and herewithall comforted him selfe that first he serued the Lord his God then his brethren and was not an vnprofitable seruaunt but fruitefull vnto God that he might be glorified and to his neighbour and brother that he might be saued Let vs likewise pray for the welfare of our brethren and for the house of the Lord with Dauid who as this Psalme sheweth did wel vnderstand the power and glory of the word and therefore he neither giueth thankes nor yet reioyceth for the abundance of gold and siluer which notwithstanding he lacked not but for the word and true worship of the lord Where these two are not lacking all other incommodities may easily be borne For if we haue the Lord abiding with vs if we maintaine his word and his true seruice and seeke the saluation of our brethren what can we desire more But where the word true worship of God is not regarded there is no God no mercy no saluation neither doth there any thing else remaine but the cursed multitude which shal be damned in hell Therefore Dauid exhorteth vs in this Psalme aboue all things to reuerence the word and by faithfull prayer to seeke the aduauncement thereof Also to giue thankes vnto God for peace and true preachers which gouerne the Church according to his word for where these things are not there must needes be trouble and vexation vnquietnes of conscience murder adultery such other horrible sinnes which the Lord turne away from our Churches preserue that poore remnant emonges the damnable multitude which serue and worship him according to his word By these two latter verses we are admonished first how euery Christian ought to regard him which is his fellow in faith and religion that is to say as his brother and neighbour Then also why he ought to haue a harty loue and zeale to the Church and congregation of the faithful For my brethren saith Dauid and for my neighbours And againe for the house of the Lord our god These two thinges ought to be considered in the Churche of christ In it are our brethren and neighbours in it is the house of God yea rather it is the house of God it selfe in the which are the children of God and true brethren O happy is he and a right Christian in deede which beeing indued with the true knowledge and faith of Christ and also with that brotherly loue which is according to the spirit of the children of God can vnfainedly and hartely say For my brethren and neighbours and for the house of the Lord our God I both seeke and I wish the prosperitie and welfare of the Church of God. The 123. Psalme I lift vp mine eyes vnto thee c. This Psalme as ye see is but short and therefore a very fitte example to shew the force of prayer not to consist in many words but in feruency of spirit For great and weighty matters may be comprised in few words if they proceede from the spirit the vnspeakeable gronings of the heart especially when our necessity is such as will not suffer any long prayer Euery prayer is long enough if it be feruent proceede from a heart that vnderstandeth the necessitie of the Sainets not in such small matters as y world counteth great and weightie as pouerty losse of goods and such other worldly incommodities but when the Church is oppressed with violence and tyranny when the name of God is prophaned with wicked doctrine or if there be any thing else that either hindreth the glory of God or the saluation of soules These perils can not well be vttered in prayer and therfore the prayer of the faithfull is then most effectuous when with griefe of heart and affliction of spirite they see

tentations continuing and succeding one after an other one still following vpon an other But what is the ende of this continuance Euen this that they shall possesse eternall ioy and felicitie As the author of the Epistle to the Hebrewes doth notably declare No chastising sayth he for the present time seemeth to be ioyous but greeuous here you heare of teares but afterward it bringeth the quiet frute of righteousnes vnto them which are thereby exercised here you heare that they shall returne with ioy Albeit then that this seede is prolonged and deferred yet is it not so for euer but the ioy that shall follow is euerlasting Thus the kingdom of Christ consisteth not in the power and riches of the world but in eternall redemption which we must attaine vnto through great afflictions and infinite crosses Wherein notwithstanding we are supported by the word and prayer vntill we come to the fulnes of our saluation in the kingdom of heauen The 127. Psalme Except the Lorde builde the house they labour in vaine that build it This Psalme beareth the title of Salomon and in deede it seemeth that Salomon was the author thereof For Salomon in all his books sheweth him selfe to be a politicall teacher and handleth not the principall article of his father Dauid as touching iustification or as touching Christ the heire and ofspring of Dauid but he treateth of those thinges wherein he him selfe was exercised and whereunto he was appoynted of God that is to say of things perteining to ciuill gouernment And this he doth in such sorte as in politicall matters no Philosopher did euer teach For he applieth all ciuill gouernment vnto faith whatsoeuer is done either in the cōmon wealth or houshold affaires the same he referreth altogither to the diuine spirituall gouernment which other writers whether they be Philosophers or Oratours do not For albeit both lawes do teach reason also doth shew by what meanes a cōmon wealth or a family may rightly be gouerned yet doe they not teach from whence the successe therof must be loked for that the things which are well deuised may prosper take good effect For reason knoweth but onely the materiall and the formall cause the finall and efficient cause it knoweth not that is it knoweth not from whence ciuill and houshold gouernment commeth and by whom it is preserued or to what ende it tendeth Aristotle Xenophon Plato Cicero and others although they wrote very well of ciuill gouernment yet doe they not teach the true efficient and the finall cause thereof For they thinke publike peace honestie and glorie to be the finall and the principall cause And the efficient cause they make a wise man or a prudent Magistrate or as they term him a good man or a good Citizen But we shall heare Salomon disputing farre otherwise For they haue and doe follow onely the iudgement of reason but he hath the holy Ghost which teacheth him the finall and efficient cause of ciuill and houshold gouernment He hath also reason and experience for he gouerned both a common wealth and a family Wherefore he is taught not only by the holy Ghost but also by experience to speake as he doth For he was occupied in great affaires and had experience of high and weighty matters And we ought the more highly to esteme of this Psalme for that it is written of so excellent a man concerning true politicall and houshold gouernment Which Psalme although it be but short for it conteyneth but only sixe verses yet is it full of singular doctrine And as for the formall and materiall cause he toucheth them not For he seeth that there are houses already there are common wealthes well ordered and also furnished with good lawes and Magistrates But is that enough No forsoth For the two principall causes are yet lacking For as touching the formall cause it may be that the Gentiles had better lawes then the Iewes And as touching the materiall cause it may be also that some Magistrates among the Gentiles were better then they which were among the people of god But these are but onely the matter and the forme We must goe further therefore and seeke to know the principall causes of common wealthes and houshold gouernment who it is that maketh a common wealth and familie also to what ende he ordeyneth the same These causes the Gentiles naturall reason do not know For reason beholdeth but onely the matter and the forme and because she knoweth not the efficient cause therof she goeth about to gouerne common weales and families according to that ende which she her selfe doth imagine Therefore she is deceaued and all her policies and deuises come to naught So Demosthenes taketh vpon him to rule the common wealth of Athens he maketh him selfe the efficient cause thereof that is he goeth about to gouerne it by his owne wisedom and policie as a wise man To what ende Forsoth to establish publike peace and tranquillitie to winne glory and quietnes to himselfe and his cuntrey and to the ende that all thinges may come to passe as he by his owne policie and wisedom hath deuised But God who hateth proude deuises and presumptuous enterprises worketh farre otherwise In the matter then and in the forme there is no default but in the efficient cause the wisest man of all is deceaued The same hapned to Cicero in the common wealth of Rome And the same also hapned to Iulius Caesar. Nowe therefore commeth this teacher Salomon which hath a farre other maner of spirite ioyned with great experience which teacheth who is the author and the ende that is to say the efficient and the finall cause of ciuill and houshold gouernment For he comprehendeth both and teacheth that he which would happily gouerne a familie or a common wealth should not make him selfe the principall cause therof for then should he ouerthrow al. For in both kinds of life a man shall finde many troubles which will vexe and torment his minde driue him to impaciencie cause him to despaire and to be weary of all togither yea and to say that Satan brought him into those calamities And not without cause For why doth he presume to take vppon him such a gouernment as is farre aboue his power So Demosthenes being oppressed with many troubles in the common weale sayd that if there were two wayes set before him the one leading to the common weale and the other to death he would chuse the way that leadeth vnto death before the other Likewise it hapneth in houshold gouernment He that entreth into matrimonie promiseth vnto him selfe all easy pleasaunt thinges He thinketh it an easie matter to frame his wife to bring vp his children and to order his family as he him selfe doth imagine When these things proue contrary to his expectation either his wife is disobedient his children stubborn vnthākful his family negligent or his neighbours troublesome