Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	earth_n	young_a	youth_n	48	3	7.6527	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

right and to forget that common and irreuocable lawe whereby it is appoynted for all men once to die x Heb. 9. 27 or with the Phisition to know the cause nature and qualitie of euerie sickenesse and Symptome wherby he may skilfully applie himselfe to the cure and neuer to regard the languishing soule being mortally wounded with the sting of sinne y 1. Cor. 15. 56 In a worde what will it one day profit a man that with the Rhetorician by sweete and eloquent stile hee could draw teares from the hardest heart or with the subtile Logitian by consequence of fallacious arguments enforce a cōcession of greatest absurdities yea with the temporizing Politician gaine the whole world and loose his owne soule z Mat. 16. 26. Surely vnlesse chiefe regard be had to the saluation of the soule all pollicie is but foolishnesse all knowledge grosse ignorance Seeing then necessitie is laid vpon vs * Esto domus cius ●rit domus tua habitet in te tu habitabis in eo si tu acceperis eum in corde ille recipiet te vulcu Aug. in Psal 30. that we must die oh let vs follow the example of this Prophet and in the whole course of our liues prepare our selues not to die naturally as men but religiously as Christians first dying vnto the world by mortifying the old man that so Christ may come and liue in vs a Io. 14. 23 And then when wee die in the world we shall go and liue with him * Mors pos crucem minor est b Io. 17. 25 yea then whensoeuer it shall be said vnto vs as it was to Ezechiah thou shalt die and not liue c Esay 38. 1 and as it was to Ahaziah Thou shalt not come downe from off the bed wheron thou art gone vp but shalt die the death d 2 Ki. 1. 16 Wee shall entertaine the message of death with ioy and more truly say then Agag did vnto Samuel Truly the bitternesse of death is passed alreadie e 1. Sam. 15 32 And surely this lesson well learned and practised How profitable it is for a man alwayes to remember his end would be very effectual to keep mē within the bounds of a Christian cōscionable life would the couetous wretches of the world so greedily scrape togither the drosse of the earth and neuer be satisfied f Hab. 2. 11 Would the proud Hamans so lift vp their heads on high and throughly reuenge euery least disgrace g Hest 3. 5 9. Would any filthy Amnon commit that in the sight of God which he is ashamed to cōmit in the sight of his basest creatures h 2. Sam. 13 9 or any cruel Ahab oppresse wrong poore Naboth i 1. Kin. 21. 13 if they did remember that there is a God and day of reuenge k Reu. 6. 17. when to cry vnto rockes and mountaines fall vpon vs fall vpon vs and couer vs will be too late l Lu. 23. 30. No surely will you know then the groūd of much greedie sinning and a speciall sin in these euill dayes to be lamented euen this it is that subtile Sathan hath intoxicate a great number with that poyson wherewith he infected our first parents Tush you shall not die at all m Gen. 3. 4 How many yong men are there Nequaquā moriemini that cannot brooke this lesson with Faelix they say They haue no ley sure to heare of these matters n Acts. 24. 25 it is too chilling a doctrine for their warme and youthfull blood and too Melancholicke thoughts for their delightfull dispositions they haue put off their coate washed their feete o Cant. 5. 3 and suited themselues for other businesse The want of due consideration of our end the cause of much sinne presuming vpon repentance at leysure Yea how many olde men who cannot hope for any continuance of life one foote being as it were set in this valley alreadie when as old age ful of sicknesses aches and pains as the clouds which do returne after the rain p Eccl. 12. 2 are so many watch-wordes to make them prepare for another place yea and bended backs make them to stoope constraine them to view the earth whither they must yet are either through their earthly cōstitution insatiably addicted to gain or throgh their lustful inclinatiō of nature addicted to the lightest behauiour of youth wherby it appeareth that both yong old haue made a couenant with death and with hel are at agreement q Esa 28. 15 entertaining at least in their hearts the old Epicures poesie Death hath nothing to do with vs * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I pray you then let it not be grieuous or tedious vnto you that I doe a little further endeuour to awaken you out of this daungerous lethargie of the soule and presse vnto you the necessarie and most comfortable practise of this doctrine to which purpose I might vse many those most pithie Arguments reasons but I will only cōtent my self with these foure and also handle them briefly The first Argument 1. which may effectually stirre vs vp with Dauid to a religious meditation of our end is the certainty of death for though it bee vncertaine 1. for time when 2. for place where 3. for manner how yet in regard of it selfe it is most certaine no man can auoid it death is the way of all the world said Iosuah r Iosh 23 14 the way of al the earth said Dauid ſ 1. Kin. 2. 2 and the end of all men said Salomon t Eccle. 7. 4. The righteous must tread this path aswell as any other for their flesh is but as grasse u Esay 40. 6 Aswell died godly Abell as murtherous Cayne w Gen. 4. 8 Abraham x Ge. 25. 8. the Father of the faithfull y Ro. 4. 11. as any of the children of vnbeleefe Isacke the sonne of the free woman as Ishmaell the sonne of the bond-woman z Gal. 4. 22 Iacob whom God loued as Esau whom hee hated a Ro. 9. 13. Dauid the man after Gods owne heart b 1. Sam. 13 14. as Saule from whom he tooke his spirit c 2. Sam. 7. 15 aswell Salomon the wise d 1. Kin. 3. 12. as Naball the foole e 1. Sam 25 25 aswell the rich man as Lazarus the begger f Lu. 16. 22 aswell Simon Peter the Apostle g Ioh. 21. 18. 2. Pet. 1. 13 as Simon Magus the sorcerer h Act. 8. 9. In a word death knocketh aswel at the dore of the Princes Pallace as of the poore mans Cottage * Pallida mors aequo pede pulsat pauperum tabernas regumque turres Horac She is the Ladie Empresse of the whole world who neuer arresteth but she bringeth Corpus cum causa without any appeale bayle or maine-prize shee spareth no persons for

doe comfort me IN this verse the holy Prophet of God declareth what great comfort and stay the cōsideration of Gods pastor-like care and prouidence towardes him did affoord him in the serious meditation of death Yea though I should walke through the valley of the shadow of death The summe whereof is thus much in effect The summe of this verse q. d. Seeing then oh my God like a most louing and faithfull shepheard thou hast taken care and charge ouer me graciously to supply my wants and mightily to defend me in all aduersities I will not hence-forth vex or disquiet my soule in vaine with feare of any euill but securely repose my selfe vnder the wings of thy prouidence not fearing any danger hauing thy presence no not to go through the valley of the shadow of death it selfe Surely a most excellent sentence declaring the great valour and fortitude not onely of Dauid but of euerie true Christian and sheepe of Gods pasture in all daungers whatsoeuer whose hearts are possessed with comfortable assurance of Gods prouidence towards them as his was from whence that we may reape the greater comfort and benefite I purpose first to obserue something for the verse generally A generall obseruation from the whole verse and then handle the wordes themselues more particularly The thing which we are in generall to obserue is this viz. Dauids religious meditation of death in his greatest prosperitie of life it seemeth by the tenour of the Psalme as we haue heard that it was not penned when hee was persecuted by Saule and glad to flie from one holde to another a 1. Sam. 23 14. no nor when after he was annoynted in Hebron king both ouer Iudah b 2. Sa. 2. 4. and all Israell c 2. Sa. 5. 3. he was glad to flie being persecuted by his owne sonne Absolom most treacherously practising to aspire to the kingdome d 2. Sam. 15 14 For no maruell though then his soule was possessed with the continuall remembrance and meditation of death when as hee might most truly say as hee did vnto Ionathan as the Lord liueth and as thy soule liueth there is but a step betwixt me and death e 2. Sa. 20. 3 But this Psalme was penned as a thankful remembrance of Gods prouidence towards him when hauing safely passed through so many great perils he had obtained maugre the beardes of all his enemies the peaceable fruition of his crowne kingdom when as a man would haue thought he should haue banished al remembrance of death and neuer haue troubled his thoughts with such nightly meditations but rather haue solaced himselfe as that rich man in the Gospell who hauing pulled downe his old barnes and filled greater with his fruit and goods hee neuer dreamed of death but said to his soule Be merry liue at ease eate drinke and take thy pleasure for thou hast goods laid vp for many yeares f Lu. 12. 19 I say a man would haue thought that Dauid in some such manner also would haue spoken vnto his soule haue said Now my soule be merrie take thine ease eate and drinke for now thou hast obtained thine hearts desire and shalt be able to auenge thy selfe on all thine enemies that haue vexed thee c. But he being better trained vp and exercised in the Lords schoole and hauing learned the vanitie and vncertaintie of this life that hee was but a soiourner and a pilgrime on earth as all his fathers were g Ps 39. 12 and knowing what great cares and feares a crowne bringeth ignorāt whether euē that night his soul should be fetched away or no h Lu. 12. 26 being aduaunced to the top of prosperitie he forgetteth not himselfe presuming of life but looketh downe to the earth whither he must and bethinketh how hee may comfortably passe through the valley of the shadow of death and tread the path of all flesh and goe the way of all the earth i Ios 23. 14 1. Kin. 2. 2. Whose religious example teacheth vs this lesson for our instruction Doctrine generall from the obseruation viz. That we ought at all times and in all conditions in our youth in our strength and in our prosperitie to remember our end this is the counsell of the wise man Remember thy Creator in the daies of thy youth whilest the euill dayes come not nor the yeares approach wherein thou shalt say I haue no pleasure in them before the Almond tree flourish grinders grow few strong men bow themselues keepers of the house doe tremble and they grow dimme that looke out by the windowes k Eccles 12 1. 2. 3 Yea this was Gods wish Oh that my people were wise to consider their latter end l Deut. 32. 29 The holy Patriarkes declared their wisdome and the due consideration that they had of their latter end by purchasing places to burie in m Gen. 23. 4. Abraham had it at his fingers end I am but dust and ashes n Ge. 18. 27 And Iacob as readily confessed to Pharaoh demaunding how old hee was That his life was but a pilgrimage and his dayes few and euill o Gen. 47. 9 * few for number Anni pauci aerumnae multae and euill for qualitie Iob also hee waited all his dayes for the appoynted time when his changing should come p Iob. 14. 14 The Prophet Dauid after long watching and fasting besought God to bee instructed concerning the number of his dayes and the time that he had yet to liue q Psa 39. 4 yea all the faithfull are taught by Moses to pray Lord teach vs to number our dayes that we may applie our hearts vnto wisdome r Ps 90. 12 Ioseph of Arimathea a rich man had a Sepulchre in his garden to lie in long before he died ſ Ioh. 19. 41 so that his recreation and solace in the cōtemplation of Gods creatures was ioyned with a serious meditation of his end wherein both he and the rest of those holy Saints haue shewed thēselues to be truly wise men indeed for what would it haue profited them or any other by Arithmeticall account to diuide the least fractions neuer to take an account of those few dayes that we haue to liue t Psa 90 12 or with the Geometriciā to take the height longitude or latitude of most spacious obiects and neuer to measure that which the Prophet saith is but a spanne long or a hands breadth u Psal 39. 5 What were it with the Astronomer to obserue the motions of the heauens positions and aspects of the Planets and Starres and neuer with Dauid to looke downe to the valley of death through which Kings and all must passe w Ps 82. 7. or with the Lawier to be skilfull in lawes statutes and decrees for the managing and gouernment of kingdomes common-wealthes Statutū est omnibus semel mori and countries and giuing to euerie man his

all go to one place and all was of the dust al shal returne to the dust who knoweth whether the spirit of man ascend vpward and the spirit of the beast descend downeward to the earth ſ Ecclc. 3. 19 20 21. q. d. No man is able by his carnall reason and iudgement M. Perkins in his treatise of dying well to put difference betwixt man and beast for the eie cannot iudge otherwise of a man being dead thē of a beast which is dead yet by the word of God and eie of faith wee learne and see a wonderfull difference both in regard of the bodies and soules * The great difference betwixt the bodies of man and beast both being dead For first in regard of the bodie though it returne vnto dust and see corruption as the bodie of a bruit beast yet whereas the bodies of beasts returne into their first matter and shall neuer bee remembred and so perish in this valley and neuer go through it yet the bodie of man and specially of the elect shall goe through this valley and be raised againe the same for substance but perfected in qualities as Christ himselfe hath affirmed in the Gospel and that with great asseueration Verely verely the houre shall come in the which all that are in the graues shall heare his voyce and they shal come forth that haue don good vnto the resurrectiō of life but they that haue done euill to the resurrection of condemnation t Ioh. 5. 28 Which Article of faith Iob beleeued as hee hath witnessed in his booke saying I am sure that my Redeemer liueth and though wormes destroy this bodie yet shall I see God in my flesh whom I my selfe shall see and mine eies shall behold and none other for me u Iob 19. 25. 26. 27 which Article of faith is euery where taught vs in the holy Scriptures both of the old and new Testament w Exo. 3. 15 Esa 26. 19 1. Cor. 15 1. Thes 4. 16 Reu. 20. 21 and in all ages confirmed both by the taking vp of Henoch before the law x Gen. 5. 24 by the raising vp of the widowes sonne of Zareptha by Eliah y 1. Kin. 17 22 and of the Shunamites sonne by Elisha z 2. King 4 34. 35 in the time of the law and the raising of the Rulers daughter being newly dead a Mat. 9. 18 and of the widow of Naims sonne being longer dead and carying towards the graue b Luk. 7. 11 and of Lazarus being both dead and buried and hauing lien 4. dayes in the graue c Ioh. 11. 39 were raised by Christ also of Dorcas raised by Saint Peter d Act. 9. 40 and of Eutichus by Saint Paule e Act. 20. 10 in the time of the Gospel Yea here is wrapped vp a most comfortable mysterie to be vnfolded viz. that the bodies of Gods Saints euen in their greatest corruption rotting in the graue drowned in the Sea or burned to Ashes yet remaine truly vnited vnto Christ and are euē then no lesse his mēbers then before for the whole mā is vnited spiritually to whole Christ death cānot dissolue a spiritual vnion f Ro. 8. 38. but as Christ his body soule being seuered each frō other as far as Paradise g Lu. 23. 43 the hart of the earth h Mat. 12. 40 yet neither of them were euer seuered frō the Godhead of the son so though our bodies and soules for a time be seuered by death yet neuer cā either be disioined frō Christ vnto whō they are both of them indissolubly vnited by vertue wherof the body at the last day shal rise againe to eternall life * The great difference betwixt the soules or spirits of man and beast being dead Secondly wheras the life or as the Philosophers call it the soule and the wise man the spirit i Eccl. 3. 19 of the beast being but a naturall vigor or qualitie arising from the temperature of the bodie * Sunte substantia ipsorum corporū Zanch. de operibus dei 3. part-li 2 c. 1. fol. 62● and hauing no being of it selfe but wholy dependeth vpon the bodie and therefore dieth with the bodie vanisheth away like smoake in the aire the soule of man being a spirituall substance created and infused “ Beza in quaest fo 5. 2 Zanch. de ope fol. 762 Hieronim Theodoret. aswell subsisting forth of it as in it when the bodie returneth to the dust it returneth to God that gaue it k Eccl. 12 7 Now let vs briefly view the titles which Dauid here vseth and whereby he describeth death calling it a darke or shadowie valley not but that death is most lightsome and comfortable vnto Gods Saints no doubt but in the verie moment and instant of death though the outward mā perish the bodily eie grow dimme Gods Saints do see such glorious sights l Acts. 7. 55 as heart cannot conceiue their eies being then lightned as at noone day to see God as he is vvho dwelleth in that light which no mortall eie can pierce into m 1. Tim. 6. 16 But Dauid in this place of purpose bending himselfe to describe the terrors of death to the end that his Christian courage and fortitude in the contempt therof might more liuely appeare speaketh of it as of a dark way then which there is nothing more fearefull vnto nature n Psa 91. 5 oh then see the power of a liuely faith which maketh men not afrayd to goe through places most fearefull Q. But did not Christ passe through this valley and taste of death for vs why then doth it yet remaine A. It remaineth not as it was threatned and is still inflicted vpon the reprobate viz. a punishment for sin for then were God iniust to punish sinne twice But by Christ his death though it remaine for triall and exercise of our faith courage patience c. the nature of it is changed to his elect to become a blessed freeing of them from sinne for the sting being taken away it cannot hurt * Adest sed non obest but is rather a blessing that whereas sinne brought forth death death will bee the bane and destruction of sinne it was sayd to Adam and Euah If you sinne you shall die o Gen. 2. 17 But now it is said to all Gods elect You must die that you may cease to sinne * Dictum fuit homini morieris si peccaueris a nunc dicitur morere ne pecces Aug. Ciuit. dei 13. 4. No man then truly wearied with the burthen of sinne but as the wearied traueller desireth the shadow so will he desire to be dissolued p Phi. 1. 23 to passe through this valley that he may dwell at rest with Christ freed from all sin vpon mount Sion for euer It followeth THE FIFTH SERMON vpon the 23. Psalme I will feare no euill I Will