Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	israel_n	young_a	youth_n	16	3	7.6175	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02186	Greenvvoods vvorkes contayned in fiue seueral tractates. 1. Of the day of iudgement. 2. Of the Lords Prayer. 3. Of the race to saluation. 4. Of the torment of Tophet. 5. Of the baptisme of Christ.	Greenwood, Henry, b. 1544 or 5.; Greenwood, Henry, b. 1544 or 5. Treatise of the great and generall daye of judgement. aut; Greenwood, Henry, b. 1544 or 5. Race celestiall. aut; Greenwood, Henry, b. 1544 or 5. Tormenting Tophet. aut; Greenwood, Henry, b. 1544 or 5. Joyfull tractate of the most blessed baptisme. aut	1620 (1620)	STC 12329; ESTC S115797	129,145	422

please the Almighty to blesse protect and defend your Royall Maiesty and all your Royall Issue in this life present and in the life to come crowne you all with the Crowne of immort all Glory and that for Iesus Christs sake our onely Lord and euer-liuing Sauiour AMEN From Hempstead in Essex this 16. of October 1608. Your Maiesties most humble seruant and most loyall Subiect HENRY GREENEWOOD THE RACE CELESTIALL OR Aspeedy course to Saluation 1. Cor. 9. 24. So runne that ye may obtaine BOëtius in his Booke Boëtius De consolatione Philosophiae saith Quòd vnicuique viro bono inserta est quaedam cupiditas boni id est That in euery good man there is inserted a feruent desire of that which is good Now the true and chiefest good thing that may possibly be desired of mortall man in which only the soule of man is fully satisfied is the Lord God according to that of S. Augustine Fecisti August in lib. confess nos Domine ad te inquietum est cor nostrum donec quiescat in te id est Thou hast created vs O Lord for thine owne selfe and our hearts are disquieted vntill they finde a firme rest in thy selfe And as well saith S. Bernard Bernard Illud est verum summum gaudium quod non creatura sed Creatore concipitur id est that is the true and chiefest ioy which is conceiued not of the creature but the Creator Now the Lord that is Omnium summum bonorum Of all good things the chiefest can by no meanes be obtained but by a true and liuely faith in Iesus Christ his welbeloued Son prouing it selfe by good fruits of amendment by whom wee are reconciled againe to the Lord and brought into the ●auour of the most High of which by our sinnes wee haue iustly beene depriued As well saith ●●o 〈…〉 Non dormicntibus peruenit regnum coelo●um nec o●●o nec desidia torpentibus praemium aeternitatis promit●itur sed vigilantibus ben● viue●tibus id est The Kingdome of Heauen falleth not to the Sluggards share neither is eternall blisse promised to idle and euill persons but onely to those that liue by faith and are vigilant in the workes of godlinesse The holy Apostle therefore hauing in the former Chapters of this his first Epistle to the Corinthians carnestly and industriously taught them the true path that leadeth to life hauing also perceiued that they had embraced his doctrine willingly and runne in the same in some measure cheerefully he doth heere in this golden simile that they might haue their portion in the Lord exhort them to perseuerance holding out to the end of their liues knowing that of our Sauiour in the Gospell to bee true Hee that endureth to the end the Mat. 10. 12 same and none but the same shall bee saued In which words the Apostle b●rtoweth a similitude A certami●e cursorio from a terrestriall Race for a temporary Prize for as in that Race many runne but one receiueth the Prize namely he that all the rest out-strippeth and commeth first at the end euen so in the Race of Christianity no man shall be crowned but hee that holdeth out to the end of his life yet notwithstanding there is this difference in this similitude that in the Race terrestriall he is onely guerdoned with reward that toucheth first the But and in this Race Celestiall not onely one but all may be crowned with euerlasting blisse In which excellent Simile the Apostle compareth Cursui vitam Stadio pietatem praemio salutem id est Our life to a Race or running Pietie and Godlinesse to a Race wherein wee must runne and euerlasting blisse to a promised reward So runne that ye may obtaine That Text. is so liue in this life vnder the Gospell of Christ Iesus that yee may obtaine euerlasting life in the life to come In which heauenly exhortation of Paul we may generally obserue these three things First Quid sit currere What is meant by this word Runne Secondly Qualiter currendum how ● wee must runne to obtaine So runne Thirdly Praemium promissum the reward ● promised to all those that runne lawfully First Run By this Race or Running is vnderstood this present life of man The life of man is compared to many things some of the Philosophers haue compared it to a bubble some to a sleepe some to a dreame some to one thing some to another Iob compareth it to a Winde the Iob 7. 7. Psal 109. 23. Iam. 4. 24. 1. Pet. 1. 24 Esay 40. 6. Prophet Dauid compareth it to a shadow Iames to a vapour Peter to a flower Esay to grasse and the Apostle Paul in respect of the celeritiy and swiftnesse thereof compareth it heere to a Race or running Quid aliud saith Augustine S. Augustine est vita nostra nisi quidam cursus ad mortem vita dum crescit decrescit vita mortalis mors vitalis id est What is our life but a certaine running to death Our life while it increaseth decreaseth our life is dying our death is liuing The Traueller she longer he goeth on his iourney the neerer hee is his iourneys end the children of Israel the longer they wandred from Egypt the neerer they were the promised Land so euery mortall man the longer he liueth the neerer hee is his iournies end Death for Time and Tide stay for no man young hayres do soone turne gray and actiue youth is soone metamorphosed into crooked age Cito pede lab●●ur aetas id est The dayes of Poet. ●●id man doe swiftly passe away Temporae labuntur tacitisque senescimus annis ●ug●●nt f●ae●o non remorante dies id est time swiftly passeth and old age soone commeth on no bridle so strong as can keep● in our galloping dayes Hee that runneth in a Race neuer stayeth till bee commeth at the end thereof so euery mortall Wight vole●s ●●l●●s willing ●illing neuer stayeth till d●ath the end of his race stayeth him The picture of Patience Iob by name considering the swift passage of the da●es of man compareth them to the swift Race of a Post saying Dies m●i v●l●ciores sunt cursore Iob 9. 25. id est My dayes are swifter then a Post yea swifter are they then a Weauers Iob 7. 6. shuttle they are as the motion of the swiftest ship in the Sea and as the Eagle Iob 9. 26. Psal 90. 9. that flyeth fast to her prey Our yeeres are spent sayth the Psalmist as a tale that is told yea our life is Psal 90. 10 quickly cut off and wee are soone gone Therefore fitly is our life compared here of S. Paul in regard of the velocitie thereof to a Race or Running From hence euery Christian is to learne this lesson that seeing our life is nothing else but a running to death he redeeme the time make much of it whiles he hath it for the houre spent

yeeres in the sight of God that is in respect of the eternity euerlastingnesse of God are as a day It is therfore spoken on this maner to expresse the eternity of God as if hee should say A thousand yeeres with m●n in respect of the eternity of God a●● but as a day for as many as are haue bin and euer shall be the dayes of man so many thousand yea so 〈…〉 th●n sand thousands yeeres is the C●●●nitie of God He is Alpha and Omega the First and the La●● before all beginnings and shall neuer haue ending Againe they alleage that place of Genesis In that day that thou eatest Gen. 2. 17. thereof namely of the forbidden fruit thou shalt dye the death Now saith the Heretique that Ob day they dyed not but liued many hundrd yeeres after Therfore by a day is vnderstood many hundred yeeres Ans But I answer that that day wherin ADAM did eate of the forbidden fruit euen that day did hee dye that is that day by sin he was separated from God then the which separation no death is greater for Vt v●●a corporis est anima 〈◊〉 v●●a 〈◊〉 est Deus Augustine tolle animam 〈◊〉 corpus tolle D●●●● m●ritur anima●●d est As the soule is the life of the body so God is 〈◊〉 of the soule take away the soule the body dieth take away God the Soule 〈…〉 So Adam that day dyed in Soule ●eing separated from the Lord yea that day Adam was made subiect to death in this life and in the life to come that day hee had the beginnings of death seazing vpon him for hee was presently cast out of Paradise into the ragged world he was cursed and all his posterity yea hee should haue gone to hell had not the second Adam broken the head of the subtill serpent that inticed him to sinne Yea the Thiefe vpon the Crosse had Paradise that day in his soule in which he suffered in body although hee had it not in so full measure as hee shall at the generall day when his Soule shall take vnto it the body againe Hodie to day thy soule with my soule shall be in Paradise that is in my Fathers Kingdome Where is now the Heretique that confoundeth particular iudgement Where is now the Epicure that thinketh there is no iudgement at all Where is now the ignorant Papist that dreameth of ●u●ga●ory and he that ●ondly thinketh that there is Limbus Patrum and Limbus Puerorum and where are those that imagin of a place of aboad betwéene Heauen and Hell I turne them altogether to the Hebrewes for wisedome in this Heb. 9. 27. point where they shall find that after death the soule of man is iudged Would Paul haue so earnestly desired Phil. 1. 23. to haue béen dissolued if he should not presently haue been with Christ He saith That in this world we see in 1 Cor. 13. 12. a glasse darkely Wée sée but Gods back-part as Moses did that is but a little of the fauor of God But then Ex. 33. 23. that is after this life ended wee shall see God face to face that is wée shall haue the full fruition of him Wée reade of Diues and Lazarus Luk. 19. 22 that after death the one was iudged to heauen the other to hell which is a Parable to signifie the truth of this particular iudgement And to conclude this point wée Eccl. 12. 7. read in Salomon That the dust returneth to the earth from whence it came and the Spirit to God that gaue it So that wée may learne from hence the vncertainty of the day of Iudgement The vse hereof Bernard Well saith Bernard Nihil certius morte hora mortis nihil ●●certius that is Nothing is more certaine then death and there is nothing more vncertaine then the houre of death Let euery Christian therefore that wisheth the saluation of his Soule at the day of death and Iudgement beware of security and carelesse liuing let no man deferre repentance and amendment of life lest death come when hee looketh not for it and so being vnprepared he be cast into hell fire The old world had 120. yeeres to Gen 6. 3. Ionas 1 ● Psa 9. 5 1● repent in Nini●e had 40. dayes to repent in Israel had 40 yéeres to repent in but thou O man knowest not how long thou hast to liue thou hast no lease of thy life thou art here to day gone to morrow when the houres of thy life bee ended and the glasse out-runne thou must away death waiteth for thee in euery place and at all times therefore w●ite thou for it playing the fiue wise Virgins that had the candle of saith burning in the lamps of their hearts nourished with Mat. 25. 4. the oyle of loue and workes Ierusalem because she could not be brought to repentance shee was destroyed many hundred thousands of her children were ●amisht to death and many hundred thousands taken captiue by Titus Vespatian the Roman 〈…〉 Emperour many cast to wilde beasts and deuoured The children of Israel because they were a stiffe-necked people and a froward generation and would not be brought to Repentance how many thousands of men lay slaine in the Wildernesse 600000. Males except Ioshua and Caleb The old world because they would Gen. 7. ●● take no warning and could not bee brought to amendment of life the s●oud drowned them all except faithfull Noah and his godly family And except thou repentest thou likewise shalt perish according to that of Luke Except yee repent yee shall all likewise Luk 13 3 perish Beware therefore and repent betimes F●lix quem ●●ciunt aliena pericula cautum Happy is hee whom other mens harmes doe make to beware Refuse no good motions knocking at the dore of thy heart but entertaine them willingly according to the counsell of Augustine If hee offereth Augustine thee grace to day saith hee take it make much of it for thou knowest not whether hee will offer the same to morrow Make no long tarrying to turne to the Lord and put not off from day to day the longer thou remainest in thy sinne the h●r●er it is for thee to repent for Qui 〈…〉 cra● Poet. minus aptus ●rit If thou b●●●l not fit for amendment to day thou wilt bee lesse fit to morrow Therefore while the Lord speaketh to thee make him answere while he calleth vnto thee let there be an eccho in thi●e heart as was in the heart of Dauid Seeke ye my Psal ●7 ● face thy face Lord will I seeke And while it is said to day harden not your hearts in no case deserve repentance for the day of death and iudgement is vncertaine as saith Chrysostome Poenitenti veniam spospondit sed viuendi in crastinum non spospondit that is The Lord hath promised pardon to him that repenteth but to liue till to morrow he hath not promised Obiect But some there