Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	elder_a	young_a	youth_n	44	3	7.5048	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61120	Kaina kai palaia Things new and old, or, A store-house of similies, sentences, allegories, apophthegms, adagies, apologues, divine, morall, politicall, &c. : with their severall applications / collected and observed from the writings and sayings of the learned in all ages to this present by John Spencer ...	Spencer, John, d. 1680.; Fuller, Thomas, (1608-1661)	1658 (1658)	Wing S4960; ESTC R16985	1,028,106	735

in the Word of God without any special urging of his Supream power but when it comes with a sic dicit dominus then the point is of great regard and if it be often ingeminated it giveth us to understand that we must take special notice of every clause of it In all our doings we should have our eye upon Eternity ZEuxis the famous Painter was observed to be very slow at his work and to let no piece of his go abroad into the World to be seen of men till he had turned it over and over this side and that side again the again to see if he could spie any fault in it And being upon a time asked the Reason why he was so curious why so long in drawing his lines and so slow in the use of his pensil he made this answer I am long in doing what I take in hand because what I paint I paint for Eternity As for our parts we write we read we sing we pray we labour whatsoever we say whatsoever we do whatsoever we think all is transmitted to Eternity all to be viewed by a most judicious and all-seeing eye so that no fault can escape and being viewed and considered they are to be committed either to be eternally punished or eternally rewarded VVe must labour therefore to be perfect so to live to God that we may live with God so to live on Earth that we may live in Heavan so to live for Eternity that we may live to all Eternity At the time of death to be mindful onely of Heaven CHrist perceiving his death to be neer at hand withdrew himself and would walk no more openly among the Jews And David being at the last cast of his life saith Remitte mihi ut refrigerer c. Give me leave O Lord to dispose of my self and to render thee an account of my life before I go hence and be seen no more These are Lectures of Mortality read to all of us in this world That when we are about to die we should have nothing else to do but to die we should bid these sublunary things Adieu and sequester our thoughts from the VVorld and retire into our selves to see how the case stands betwixt God and our own soules A tongue nimble to evil slow to goodness is reproveable PLiny in his Natural History maketh mention of a certain people in the Indies upon the River Ganges called Astomi that have no mouth but do onely feed upon the smell of herbs and flowers c. The truth of this may be uncertain but most sure it is that there is such a generation amongst us that when they should speak well they are like men possessed with a dumb devil they have no mouth no lips no tongue at all but if it be to blaspheme God and the King to backbite and slander their Neighbour they have tongue enough and to spare A Minister is to distinguish his Auditors SChool-masters range their Scholars into forms and though themselves be never so learned yet they read unto their several forms no deeper points then they are capable of if they should do otherwise well might they shew their learning they would shew no discretion neither would the Scholars be the better for that which they should teach them Even so Ministers must remember to distinguish their Auditors to feed some with milk some with strong meat to catechize the youth plainly and briefly to build on those that are elder and riper in years and judgement with more learning and more full instruction Hopes of Heaven are the good mans encouragement SYmphorianus a Christian young man after that he was almost scourged to death as he was dragged to death at Augustodunum met his mother upon the way But how not tearing the hair from her head or rending her cloaths or laying open her breasts or making grievous lamentation as the manner of foolish women is to do but carrying her self like an heroick Christian Lady called to her Son and said Son my Son I say Remember life eternal look up to Heaven lift up thine eye to him that raigneth there Life is not taken from thee but exchanged for a better At which words of his Mother the young man was so exceedingly animated that he went willingly to execution and cheerfully laid down his head upon the block and was decolled This is the case of every man living we go not so fast as Symphorianus did we are not yet under the fiery tryal but we are fair for it we are all going and we have not far to it Now the noble Army of Martyrs which are gone before us they call unto us from Heaven and say as the Christian and couragious mother said to her Son Remember life eternal look up to heaven see who is there the Judge of all the world that will do righteous things The brevity of our life may moderate our life IF a company that are bound out for some long Voyage should strive who should be Master and who Masters mate and who should have this or that Office they were not too much to be blamed But vvhen they are almost at home vvithin sight of Land vvhen they shall begin to strike sail to tack in all and go ashore then if they shall fall a quarrelling for places and use all the means they could make it vvere a ridiculous thing and folly So it is vvith us Time vvas vvhen the world vvas in beginning and then vvhen a man came into the world by the course of Nature he might vvell say I have a matter of six or seven or eight hundreth years to go on in my Pilgrimage before I shall end my journey and then if a Man should bestovv a little time to think vvith himself Well if I can but live to see my self the ●ather of a thousand children and so might come to people a Country c. then if a man should greet the VVorld he might be excused But novv since God hath contracted the time of our age so that as soon as vve begin our Voyage vve are ready to strike sail presently that vve have but a little time to continue here and a great deal of work to do for hereafter and novv to stand striving vvho shall be greatest vvho shall rule all to cry out of afflictions just vvhen vve are going ashore vvhen vve have as it vvere one foot in our graves is extreamly folly and madnesse Sacramental bread and wine better then ordinary THere is much water in the VVell or Spring-head it comes to us in leaden pipes or woodden troughs Now what is the leaden pipe or woodden trough more then another Nothing at all It is the water in the pipe or trough that makes them esteemed above others It is true they can do more then others but if you look upon them in the use i. e to convey the water into us then they

rain and made great cracks of Thunder Above that was placed a great Throne glistering with all the Art that Nature could afford This might be sufficient for an Heathen that knew no better things But how sad is the condition of a Company of drossy-spirited Men that with that Duke of Bourbon in France who if he might but have his Palace in Paris would not change it for Paradise can be content to take the things of this World for their portion If they had but this or that thing it were Heaven to them It argues they have low thoughts of an Immortal Soul and are ignorant of what an immortal Soul is capable of that can think themselves satisfied in any Creature and have loose thoughts of God as if there were no Treasures in him but onely a few temporary Earthly delights as Meat and Drink and Sports and whatsoever the vanity of this world calls delightfull Afflictions if any thing will make us seek God THe Persian Messenger though an Heathen as Aeschiles in one of his Tragedies observeth said thus When the Graecian Forces hotly pursued our host and we must needs venter over the grea● Water Strymon frozen then but beginning to thaw when a hundred to one we had all dyed for it with mine eyes I saw saith he many of those Gallants whom I had heard before so boldly maintain There was no God every one upon his knees and devoutly praying that the Ice might hold till they got over And Pharaoh was at high terms with God but when Extremity came upon him then he was humbled Thus it is that many Men like the Dromedary of exceeding swiftnesse the Female especially run over hill and dale take their whole swing of pleasure and snuff up the ayr of all sensual delights Age death and sicknesse are afar off Youth health and strength possesse them there 's no coming to them then no medling with them till their Month come till Winter come a day of sorrow and distress overtake them then they will seek unto God And herein is Folly condemned even of her own Children and Wisdome justified of her very Enemies That they that greedily seek sin are at last glad to be rid of it and they that merrily scorn Religion at last are glad to be sheltered under the protection thereof Deceipt and Unfaithfulnesse in Trade and Commerce condemned LYsander the Lacedemonian held for a main Principle of his Religion that Children were to be deceived with trifles as rattles and guegawes but old Men were to be gul●'d with oaths and held on with fair promises And it is now almost grown a Trade for Men to be so slippery in their dealings one with another that they can find loop-holes to wind out of the most cautelous contracts for advantages break faith promises bonds run away with Mens goods so that Turks and Iews are more trusty then such hollow shifting Christians And hence it is that Gods Iustice and his just revenge on all Trades at this day is such that scarce any prosper in them God having divorced his blessing from them because they have turned their Trades into craf●s not for the help but the overthrow one of another The great danger of living in any one known Sin THere have been Prodigalls in all Ages such as having a fair Inheritance have lost it all upon one cast of the dice A man may escape many wounds and shots in the Wars and yet may be kill'd at the last with the stab of a pen-knife or the prick of a pin or needle It is reported of Sir Francis Drake that having compassed the World and being in a Boat upon the Thames in a very rough tide said What have I escaped the violence of the Sea and must be now drown'd in a Ditch Thus many a Man that hath escaped many grosse sins may by some little secret lust be deprived of the glory of the Kingdom of Heaven Moses came within the sight of Canaan but for one Sin not sanctifying Gods Name at the water of Meribah he never set foot within it A great Affliction it was no d●ubt u●to him to be so near and yet so far off from entring And no lesse will it be to any Man that for one Sin not sanctifying the Name of God as he ought shall come short of Heaven not but that there may be some remainders of sin and yet the Heart be taken off from every Sin but if there be any secret closing with any one Sin all the profession of Godlinesse and leaving all other Sins will be to no purpose nor ever bring a Man to happinesse Rich Men to be mindfull of what they have received at Gods hand ST Gregory confesseth thus much of himself that never any sentence entred ●o deep into his Soul as that Text Fili recordare c. Son remember that ●hou in thy life-time receivedst thy pleasure or good things and likewise Lazarus pains And that as surgite mortui was ever in S. Hierom's ear and non in commessationibus not in surfetting in S. Augustine's by which he was first converted For he sitting in the See of Rome when it was grown rich and of great revenue was as he saith still afraid of this Text Whether his exalting into that chair might not be his recompence at Gods hands and all that ever he should receive from him for all his service mercedem non arrham his portion of Earth not the earnest of Heaven Thus did the good Father And would God his example herein might make a due impression and work the like fear in so many as hav● in the eyes of all Men received the good things of this life For it is too apparent that divers that have so received and that in a measure even heaped up and running over carry themselves so without remembrance of themselves as if no such Simile were in all the Bible as that of the needles eye no such Example as that of the rich Glutton no such Memento as that of Abraham to him but that they have learned a point of Divinity such as Abraham never knew Balaam'● divinity it is to be feared to love the wages of unrighteousnesse and yet they must needs into Abraham's bosome dye the death of the Righteous Sin unrepented of heavy upon the Soul at the time of Death A Massy piece o● Timber floating upon the water may be easily drawn towards the shore so long as it swimmeth any one may turn it this way or that way at pleasure but if it be once grounded not many Men can move it but with great pains and industry Thus Man's life is the water Death the shore and Sin the piece of Timber Whilest we live in strength and health born up ●y the streams of Worldly pleasure and delight Sin seems but light unto us great Sins appear as little Sins and little sins

Wise Men dying as well as Fools IT is observed concerning Paracelsus a great Physitian and a Man exceedingly well verst in Chymical experiments that he bragg'd and boasted that he had attained to such Wisdome in discerning the Constitutions of Mens bodies and studying remedies that whosoever did follow his rules and keep to his directions should never dye by any disease casually he might and of age he must but he would undertaker to secure his health against all diseases a bold undertaking But he who by his art promised to protect others to the extremity of old age from the arrest of death could not by all his art and skill make himself a protection in the prime of his youth but dyed even as one without wisdome before or when he had seen but thirty Thus it is that Wisemen many times do not onely dye as well as Fools but as Fools without Wisdome They who have most Worldly wisdome usually die with the least in not preparing wisely for death they may be said to have had Wisdome but they die as if they never had had any that is they apply not their Wisdome while they live to fit themselves for their death they die before they understand what it is to live or why they live and so dying unpreparedly they die foolishly Neglect of Restitution condemned A Great Lady in Barbary being a Widow called to her an English Merchant trading in those parts with whom she knew her husband had some commerce and asked him if there were nothing owing to him from her deceased husband He after her much importunity acknowledged what and shewed the particulars She tendered him satisfaction yea and after his many modest refusals as being greatly benefited by the dead Barbarian forced him to take the uttermost penny saying thus I would not have my husbands Soul to seek your Soul in Hell to pay his debts Here now was a Fire in a dark Vault great Zeal in blind Ignorance seeing that by the Candle-light of Nature which S. Augustine delivered long since for a doctrinal Truth Non dimittitur peccatum nisi restituatur ablatum thus in Master Latimers old English Either restitution or Hell But O the sadnesse of these grasping Times Where is the Man that restoreth what is unjustly taken away what hath been indirectly gotten The estates credits goods and good Names of Men are taken away by exactions and slanders but where is the Man that maketh Restitution Zacheus may very well rise up in Judgment against such a griping and exacting generation as this is Luke 19. 8. Wives to love their Husbands cordially IT is not without some significancy that the Church in the solemnity of Marriage ordaineth that there shall be a gold Ring of gold it must be intimating that Love should abound betwixt the Married couple Love the best of graces and round it must be to shew that Love must continue to the end besides this Ring must be put by the Man upon the fourth finger of the Woman signifying also thereby that as there is a vein in that finger which correspondeth with the Heart so she should be cordially affected to her Husband having no thought in that kind of any other man as long as he lives whom God by his Ministery hath given unto her The Wicked Mans Folly in his Worldly choyce WHen an Heir is impleaded for an Ideot the Judge commands an apple or a counter with a piece of gold to be set before him to try which he will take If he take the apple or the counter and leave the gold then he is cast for a Fool and so held by the Judgment of the Court as one that is unable to manage his estate because he knowes not the valew of things or how to make a true election of what is fittest for him in the way of subsistency This is the case of all Wicked Men thus foolish and much more When Bugles and Diamonds counters and gold are before them they leave the Diamonds and the gold and please themselves with toyes and baubles Nay when which is infinitely more sottish Heaven and Hell Life and Death are set before them they choose Hell rather then Heaven and death rather then life they take the mean transitory trifling things of the World before the favour of God the pardon of Sin a part in Iesus Christ and an Inheritance amongst the Saints in light coelestiall Custome in Sin hardly broken off THere is an Apologue how four things meeting boasted their incomparable strength The Oake a Stone Wine and Custome The Oke stood stoutly to it but a blast of wind came and made it bow the Axe felled it quite down Great is the strength of Stones yet gutta cavat a continual dropping wears them away and a hammer beats them to pieces Wine overthrowes Gyants and strong Men Senators and Wise Men et quid non pocula possunt yet sleep overcomes Wine But Custome invicta manet remains unconquered Hence it was that the Cretians when they cursed their Enemies did not wish their houses on fire not a sword at their hearts but that which in time would bring on greater woes that mala consuetudine delectentur they might be delighted with an ill Custome And to say truth Custome in Sin is hardly broken off When Vices are made manners the disease is made incurable When through long trading and Custome in Sin neither Ministery nor misery nor miracle nor Mercy can possibly reclaim a Man may very truly write on that Soul Lord have mercy on it For Custome is not another nurture but another Nature and what becomes Natural is not easily reduced It is the principall Magistrate of Mans life the guide of his actions and as we have inured our selves at the first setting out in this World so commonly we go on unlesse we be turned by Miracle and changed by that which is onely able to do it the Grace of God Wives to be subject to their Husbands WHen the Sun is down the Moon takes upon her the Government of the Heavens and out-shines the Stars yet not without borrowing her best light from the Sun but when the Sun appears she vailes her light and by degrees vanisheth out of sight So the Wife in her husbands absence shines in the Family tanquam inter ignes Luna minores like the fair Moon amongst the lesser Stars but when he comes in it will be her modesty to contract and withdraw her self by leaving the Government to him onely Cardinall Wolsey's Ego et Rex meus I and my King is insupportable in the Politiques so I and my husband is insufferable in the Oeconomicks For let but the Moon get the upper hand of the Sun the Wife over her husband the glory of that Family must needs be eclipsed The Safety of Gods people PLutarch in the relation of Alexander's Warrs saith That when he came to

time yet he will return at last he may in his great Wisdome for a time hide his face yet at last he will in mercy lift up the light of his Countenance to the great joy of that poor Soul that seems to be deserted and make bare the arm of his power for comfort Men to be active in regaining their lost Souls IT is said of Xerxes the greatest of the Persian Princes that when the Graecians had taken from him Sardis a famous City in Asia the lesse in S. Iohn's time one of the seaven Churches charged That every day at dinner some one or other speaking with a loud voice should remember him that the Graecians had taken the City of Sardis from him But what shall poor Sinners do that have lost more then a City even their pretious Souls which are of more worth then all the World besides Let them then give their Redeemer no rest by incessant Prayers till he deliver them and repair their ruines let them still be calling upon him to remember his losse and theirs for theirs are his till they have regained by him that which was at first taken from them by the Enemy ●ven the Image of their God after which they were created Hypocrites discovering their own shame IT is said of the Peacock whose pleasant wings as holy Ioh calls them chap. 39. 16. are more for ostentation then for use For whiles he spreads out his gaudy plumes he displayes the uglinesse of his hinder parts Such are many Hypocritical dissembling wretches a● this day who yet differ from the Peacock in this that whereas he is said to have Argus his eyes in his tail they it should seem have them in their heads else how could they espy so many faults in others none in themselves yet whilst they spread out their gay plumes whilst they simper it devoutly and rail Jesuitically against Church and State whilst they hear Sermons pray give Alms make a sowre Lenten face all to be seen of Men What do they else but discover their own shame shew the uglinesse of their hinder parts bewray the fearfulnesse of their latter end Sin the chief cause of a Nation or Cities ruine PHysitians make the Threescore and third year of a Mans life a dangerous Climacterical year to the body Natural And Statists make the Five hundreth year of a City or Kingdome as dangerous to the body Politick beyond which say they Cities and Kingdomes cannot stand But which is matter of Wonder Who hath ever felt a Cities languishing pulse Who hath discerned the fatal diseases of a Kingdome found out their Critical daies Do they wax weak and heavy and old and shriveld and pine away with years as the body of Man No they may flourish still and grow green they may continue as the daies of Heaven and be as the Sun before the Almighty if his wrath be not provoked by their wickednesse So that it is not any divine aspect of the Heavens any malignant Conjunction of Stars and Planets but the Peoples loose manners ungratious lives and enormous Sins which are both the chief cause and symptome of a Kingdome or Cities sicknesse and they indeed soon bring them to a fearful end and utter desolation Wherein the poysonfull Nature of Sinne consisteth IT is credibly reported That in some parts of Italy there are Spiders of so poyso●ous a Nature as will kill him that treads upon them and break a glasse if they do but creep over it This shews clearly that the force of this Poyson is not in measure by the quantity but in the Nature by the quality thereof And even so the force of Sin consists not in the greatnesse of the subj●ct or object of it but in the poysonful Nature of it For that it is the breach of the Law violation of the Iustice and a provocation of the wrath of God and is a present poyson and damnation to Mens Souls therefore as the least poyson as poyson being deadly to the body is detested so the least sin as sin being mortal to the Soul is to be abhorred Our own Natural corruption the cause of Sin AS corruption and infection could not by the heat of the ayr ambient enter into our bodies if our bodies did not consist of such a Nature as hath in its self the causes of corruption No more could Sin which is a generall rot and corruption of the Soul enter into us through the allurements or provocation of outward things if our Souls had not first of themselves received that inward hurt by which their desire is made subject to Sin as the Womans desire was made subject to her Husband and as the Philosophers say the Matter to the Form The causes of Sin are to be ascribed to our own Concupiscence the root is from our own hearts It is confessed that Sathan may instill his poyson and kindle a Fire of evil desires in us yet it is our own Flesh that is the first Mover and our own Will which sets the Faculties of the Soul in combustion Death of the Soul more to be lamented then the death of the body ST Augustine confesseth That in his youth as many Wantons do he read that amorous discourse of Aeneas and Dido with great affection and when he came to the death of Dido he wept for pure compassion But O me miserum saith the good Father I ●ewailed miserable Man that I was the fabulous death of Dido forsaken of Aeneas and did not bewail the true death of my Soul forsaken of her Jesus Thus it is that many unhallowed tears are sacrificed to the Idols of our eyes which yet are as dry as Pumices in regard of our Souls We bewayl a body forsaken of the Soul and do not grieve for the Soul abandoned by God Hence we are to learn from every Corps that is buried what the daughters of Israel were to learn from Christ crucified Weep not for me but weep for your selves Luke 23. 28. not so much for the losse of your bodies as for the death of your immortal Souls Not to wait Gods good pleasure in times of Affliction very dangerous A Man that is unskilful in swimming having ventured past his depth and so in danger of drowning hastily and inconsiderately catcheth at what comes next to hand to save himself withall but it so happeneth that he oft layeth hold on sedgy weeds that do but intangle him and draw him deeper under water and there keep him down from ever getting up again till he be by that whereby he thought to save himself drown'd indeed Thus it is that whilest many through weaknesse of Faith and want of Patience are loath to wait Gods good pleasure and being desirous to be rid in all haste of the present Affliction they put their hand oft to such courses as procure fearful effects and use such sorry shifts for the relieving of themselves