Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	young_a	youth_n	649	4	8.7145	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72210	The race celestiall, or, A direct path to heauen by Henry Greenvvood, maister of arts and preacher of the word of God.	Greenwood, Henry, b. 1544 or 5.	1609 (1609)	STC 12335.3; ESTC S5239	32,701	98

the nigher they were the promised land so euery mortall man the longer he liueth the nigher he is his iourneys end death for Time and Tide stay for no man yong haires do soone turne gray and actiue youth is soone metamorphosed into crooked age Cito pede labitur aetas i. the dayes of man do swiftly passe away Tempora labuntur tacitisque senescimus annis fugiunt fraeno non remorante dies i. Time swiftly passeth and old age soone commeth on no bridle so strong as can kéepe in our galloping dayes He that runneth in a race neuer stayeth till hee commeth at the ende thereof so euery mortall wight volens nolens willing nilling neuer stayeth till death the ende of his race stayeth him The picture of patience Iob by name considering the swift passage of the dayes of man compareth them to the swift race of a post saying Dies mei velociores sunt cursore i. My dayes are swifter than a post yea swifter are they then a weauers shuttle they are as the motion of the swiftest ship in the sea and as the Eagle that flieth fast to her pray Our yeares are spent saith the Psalmist as a tale that is told yea our life is quickly cut off and we are soone gone Therefore fitly is our life compared here of S. Paul in regard of the velocity thereof to a race or running From hence euery Christian is to learne this lesson that séeing our life is nothing else but a running to death he redéeme the time make much of it whiles he hath it for the houre spent cannot be recouered time passed cannot be recalled Ecce nunc tempus acceptum saith the Apostle i. Behold now the accepted time behold now the day of saluation This life is the time wherein our election must be made sure and sealed vp vnto our spirits by the vnfallible testimony of the good spirit of God This life is the time wherein euery man in his calling must worke out his saluation with feare and trembling This life is the time wherein we must be admitted into y e kingdom of grace if euer we will looke to be admitted into the kingdome of glory In this life must we be matriculated into the mysticall body of the Church if euer we will looke to fit at the bride-groomes table in heauen In this life must we haue heauen in inchoation if after this life we will haue it in perfection The husbandman will in no wise slacke his opportunity and omit his time in tilling sowing his ground that in sommer he may haue the better croppe The tradesman will not misse his faires and markets that he may increase his stocke the more in those his painefull affaires The Storke in the aire the Turtle the Crane and the Swallow obserue their times as saith the Prophet the little silly creature the Ant by name gathereth in sommer whereby she may liue in winter Euen so should euery Christian take his time and treasure vp with the painefull Bée the hony of good workes in the hiue of his heart in this life that he may with the faithfull seruant be welcomed into his masters ioy in the life to come But alas alas men are so assotted with blindnesse ignorance that they may be sent to y e very senseles creatures for wisdome in this point Aske the beasts and they shall teach thee and the foules of heauen and they shall tell thee saith the iust man Iob or speake to the earth and it shall shew thee or the fishes of the sea and they shall declare vnto thee Esays oxe knoweth his maisters stall and his Asse his maisters cribbe but miserable man hath not knowne his maker O let vs not be worse than horse Asse and Mule that haue no vnderstanding but let vs in the feare of God know our times and seasons let vs seeke the Lord while he may be found and call vpon him while he is neere Let vs in no wise post off our amendment from day to day Let vs liue no longer in carelesse security like sensuall brutish and hellish Epicures that neither beléeue nor yet respect the iudgement to come that sing that cursed Epitaphe of Sardanapalus Ede bibe lude charum praesentibus exple delitijs animumi post mortem nulla volupta● i. Eate drinke play and be merry liue in all kind of pleasure for after death there is no pleasure that say with the old man in the Poet Because my dayes are short which I haue here to liue to women wine and pleasant sport I meane my selfe to giue Let vs not be like those foolish virgins that knocked at the gates of heauen too late when the doores were shut against them for after this life there shall be no place for pardon nor time for repentance therefore in time looke to the welfare of thy déere soule that thy soule may fare well not for a time but for euer One depth saith the Psalmist calleth for another The depth of our misery cryeth for the depth of Gods mercy let vs therefore be as swift in running in the race of Christianity as our liues are swift to leaue vs let vs be as swift to kill sinne in vs as sinne is to kill vs O beloued let vs be as swift to pull out the sting of the Scorpion which is sinne as he is with his sting swift and ready to stabbe vs at the heart and wound our soules incureably that when death the end of our race shall come which is most certaine and yet his time most vncertaine it may be vnto vs as it is to all the saints of God Ianua vitae finis miseriarum initium refrigerij scala ascensionis in coelum i. The gate to life the end of miseries the beginning of euerlasting refreshing and the ladder of ascension to the highest and happiest heauens So runne that ye may obtaine Secondly Qualiter currendum i. How must we runne to obtaine So runne If we will run to obteine we must runne these thrée wayes First Directè recta via the right way Secondly Celeritèr s●u festinanter Swiftly or spéedily Thirdly Perseuerantèr Perseuerantly holding out to the end First therefore that we may obteine we must runne directly the right way that leadeth to life Those that runne in a race will not make the furthest way about y e nighest way home as we say but they will take the shortest cut that may be and runne the directest way that can be that they may the rather obteine So should we runne in the right way that leadeth to life if we will obteine life euerlasting Lactantius speaking of mans creation saith that Homo incedit erectus in coelum i. Man goeth right vp lifting his eyes towards heauen Os homini sublime dedit coel●mque●ueri ●ussit i. God gaue man a lofty face a face to behold the heauens whereas other creatures fasten their

of this reward is painted out vnto vs in the holy scriptures by the diuersity and greatnes of the names thereof For first it is called by the name of Regnum caelorum i. The kingdome of heauen because the saints of God do there inioy great liberty dignity honour power pleasure glory and all good things whatsoeuer Secondly it is called by the name of Regnum Dei Christi i. The kingdome of God and of Christ because that Iesus Christ hauing ouercome death hell and damnation together with all the enemies that did oppose vs in the way to heauen doth there rule and gouerne his Church triumphant with heauenly peace and euerlasting tranquillity Thirdly it is called by the name of Paradisus 1. Paradise in respect of the abundant plenty of all good and pleasant things which the saints can either wish or possibly desire Fourthly it is called by the name of Caelum tertium y e third heauen which is called Caelum Empyraeum i. igneum not in respect of fire but in respect of y e glorious light y e shineth therein for it is Situ altissimum quantitate maximum naturâ purissimum luce plenissimum capacitate amplissimum i. High in scituation great in quantity pure in nature ful of light excéeding large able to receiue ten thousand times more persōs then there are drops of water in the sea or sands lying by he shore Fiftly it is called by the name of Sancta ciuitas an holy city built with most pretious pearles because the company that dwell therein are holy and pure shining in holinesse and glistring in purity as the portals of the burnish Sunne Sixtly it is called by the name of Summa beatitudo inestimable blessednesse because the saints inioy the full presence of the blessed trinity wherein true blisse consisteth Seuenthly it is called by the name of Vita aeterna life euerlasting because there shall be no more death nor lamentation no more crying nor sorrow but the saints shall enioy these blessed ioyes so long as God shall be God which is for euerlasting This is the reward promised to all those that will runne in the race of godlines holding out to the end A large reward no man knoweth it but he that inioyeth it Adeò magna est quòd nequit numerari adio pretiosa quòd nequit comparari adeò diutina quòd nequit terminari i. So great is their reward as it cannot be numbred so pretious as it cannot be valued so lasting as it is euerlasting it is great without quantity swéet without quality infinit without number euerlasting without end So great is this reward as neither eye hath seene nor eare hath heard of the like neither can it be expressed of the heart of man Quod praeparauit saith S. Augustine diligentibus se Deus fide non capitur spe non attingitur charitate non comprehenditur desideria vot a transgreditur adquiri potest aestimari non potest i. That which y e Lord hath prepared for those that loue and feare his name is not fully attained to by faith neither fully retained by hope neither fully conteined by charity it far surpasseth the desires of men and angels it may in some measure be obtained but valued it can neuer be Deus saith S. Bernard Est mel in ore melos in aure inbilus in corde i. God is hony in the mouth melody in the eare and ioy in the heart Ibi nihil intus quod fastidiatur nihil foris quod appetatur ibi rex veritas lex charitas poss●ssia aeternitas i. In heauen there is nothing that may séeme fulsome or loathsome out of heauen there is nothing that may be wished or desired for then were there no perfection in heauen for Perfectum est cui nihil addi potest i. There is perfection where can be no addition there the king is verity the law charity and possession eternity S. Augustine speaking of the ioyes of heauen saith thus Ibi laetitia sine tristitia locus sine dolore vita sine labore lux sine tenebris ibi iuuentus semper vigescit nunquā senescit ibi dolor nunquā sentitur nec gemitus vnquam auditur ibi tristitia nunquā videtur sed aeternum gaudium possidetur i. There is mirth w tout inone place without paine life w tout labour light without darknesse there youth alwayes flourisheth and neuer decayeth there is no torment felt no howling heard no sorrow séene but possession of euerlasting ioyes Ibi est summa certa tranquillitas tranquilla faeticitas faelix aeternitas aeterna beatitudo beata Trinitas i. There is great tranquillity tranquill felicity happy eternity euerlasting blessednes and the blessed trinity O gaudium super gaudium vincens omne gaudium extra quod non est gaudium quando intrabo in te vt Deum meum videam qui habitat in te i O ioy aboue all ioyes far surpassing all ioyes without which there is no ioy when shall I enter into thée that I may sée my God that dwelleth in thée This holy man Augustine considering the greatnes of the ioyes of heauen saith on this maner faciliùs expont petest quid non sit in coelo quàm quid fit in coelo i. A man may sooner tel what is not in heauen then what is in heauen for the ioyes which are there are innumerable Euen as a learned Geometrician finding Hercules his footes length vpō the high hill Olympus drew out his whole picture by the proportion of the same though farre vnequall to it so we may gesse at the greatnesse of the ioyes of heauen though farre vnequal to them As the Quéene of Sheba hauing heard the wisdome of Salomon which before she beléeued not sayd to Salomon Loe the one halfe was not told me So the saints of God inioying y e vnspeakeable ioyes of heauē may say It is true which we haue heard concerning the ioyes of heauē by the mouth of preching ministers but lo the thousand part of thē was not told vnto vs. The greatnesse of these ioyes do appeare in y e entertainment of the faithful seruant into ioyes by our Lord Iesus saying Enter into thy masters ioy Our Sauiour saith not Let thy maisters ioy enter into thee but Enter thou into it shewing vnto vs that the ioyes of heauen are so many as the thousand part of them cannot be contained in the soule of man Thus at large haue I spoken of this reward the more to allure al men to run in y e race of Christianity which is y e highway to this glorious reward Foure things there are that being well considered are excellent motiues to cause men to leaue the broad way of iniquity and to betake themselues to run in this race Celestiall The day of death The day of doome The ioyes of heauen and the torments of hell Let euery Christian therefore as he tendreth his euerlasting