Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	proverb_n	young_a	youth_n	22	3	7.5612	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10839	Oberuations diuine and morall For the furthering of knowledg, and vertue. By Iohn Robbinson.	Robinson, John, 1575?-1625.	1625 (1625)	STC 21112; ESTC S110698	206,536	336

and in the hands of young men if there be not counsayl at home and in the breasts of the aged And as some fruits are ripe before others and divers fit for divers seasons of the year so God and nature hath so ordayned that the bodyes of young men should be ripe in their youth fittest for bodily employments by reason of their naturall heat and spirits and the counsayls of old men in their age through their long experience and observation Things go well where both do their parts in societies It is worthily sayd of one that Childehood should be manly that is not without all wisedom and age childe-like that is without pride and arrogancy Yet may the aged above the younger sort chalenge and use a kinde of authority and confidence in their words caryage So is there to be permitted unto childhood that childeishnes which without violence to nature the God thereof cannot be driven from it Many in pride striving and streyning to have their children men and women too soon and ere they be full boyes and girls force them above their pace and eyther cause them to tyre as discouraged or occasion them to content themselvs in after time with certayn manly forms without substance unseasonably forced upon them in their childehood Fruits ripened by art before their time are neyther toothsom nor wholesom So children made men when they should be children prove children when they should be men Notwithstanding stubbornnes and corruption cannot too soon be forced out of them Neyther is half that libertie to be given to the younger sort which they would take not knowing nor being easily brought to beleiv how slipperie their state is till they come to feel it by their fals which if they did they would not complayn with the foolish young man in the poet that all parents keeping any hand over their children though for their good are injurious unto them As all men are to honour all men because they are men and made after Gods image so should the younger sort specially be trayned up to a bashfull and modest reverence towards all and cheifly towards their ancients Which so well becomes their mayden years as that the phylosopher accounts blushing a vertue in young folks though a fault in the aged Many parents desire to have their young ones trayned up in such exercises and courses as may inbolden them But they should for the most part provide much better for them specially in our audacious age if they got them held constantly in courses of modestie and ●hamefastnes that so Demetrius might have his wish in them which was that young folks would reverence their fathers at home all men abroad and themselvs being alone The Apostle writeing to Timothie warns him to fly the lusts of youth If Timothy who was brought up in the knowledg of the Scriptures from a childe and who had profited so well therein and whose place in the church was so eminent for the teaching and governing of others stood in need of such advertisement and warning what warning can be sufficient for ordinarie young people to eschew and fly from such lusts and vanities as to follow after them and unto which the heat and heedlesnes of youth carryeth them It is indeed a great mercy of God when young persons get over that their slipperie and inexperienced state without eyther such publique scandall or secret wound of conscience as the scar whereof they carry to their graves with them How much more and greater a mercy is it when they receav the grace to consecrate their youth and best dayes to God in holynes offering their souls and bodyes as the sacrifices of young lambs unblemished upon the Lords altar Wicked men who hate goodnes both in youth and age use to say young saints old divels But the truth is young divels old Beelzebubs for the most part To whom yet if God in singular grace vouchsafe repentance in after age what a corasive will it be to the heart of such a convert casting back his eyes to his youth consumed in lusts and vanitie to think how great dishonour he hath brought to Gods name and hindrance to others salvation which he may repent of but cannot redeem On the contrarie sweet is the remembrance in old age of a youth led in true vertue and godlynes Some would enjoy both the honour of age and liberty of youth But curled grey hayr is not comely Eyther state hath its benefit and burden alotted of God He that obteyns the benefit must be content to bear the burden Young men must be content to want the honour which is due to the aged of their order otherwise in regard of the image of Gods eternitie which they bear And so must the aged be content to forbear even the lawfull libertie delights of youth Multitude of years should teach wisdom sayth young Elihu in Iob to his three ancients And this the younger sort should with reverence and may with good reason look for at their elders hands considering their long experience and manifold advantages above them for the getting of wisdom This wisdom makes their age honourable indeed and their grey head a crown of glory being founded in the way of righteousnes whereas an elementarie old man having no other argument to prove that he hath lived long but his grey hayrs and wrinkled forehead is a contemptible and ridiculous creature How many such a b c old folks are there in the world whose grey hayrs promise wisdom knowledg and to whom opportunitie and means of atteyning it hath not been wanting who yet being proved and known will appear very babes in understanding and such as for that skill had need to begin to live againe This is not meerly a want of wit in them or of the love of knowledg eyther but withall a curse of God upon them usually punishing a lustfull and rechlesse youth with a doltish age in whom the proverb is true in another sense Ab equis ad asinos Such of young horses become old asses A wise man should live well in youth and before old age come that he may dye well in age if it come and may be ready for death as the white regions are for the harvest and so may both wayt for it and even meet it the more boldly in the way of such vertuous actions as expose unto it For though youth likelyhood of long life should make none withdraw from any good duety or doe amisse for fear of danger of losse of life yet age should though in course of nature the more fearfull upon ground of good reason wisdom and grace make men the more ventersom of that in a good cause which God destiny will deprive them of ere long though other men let them alone as Solon was bold upon his old age to oppose himself to Pisystratus the tyrant One adviseth to be old

ready blessed is he whom his Lord when he cometh findes so doing Young folk may dye shortly but the aged cannot live long The green apple may be pluckt off or shaken down by violence but the ripe will fall of it self It is wisdom therefore to provide for death in youth there being many more that dye in youth or childehood then that survive till old age but madnes it is to neglect preparation when age commeth Though in truth few dye well in age that have not lived well in youth That we may once dye the great death aright and in peace it is requisite that we dye dayly many litle deaths both by outward afflictions inward mortifyings of our worldly and corrupt lusts We should so live as being content to dye when God calls us hence and that upon knowledg of the nature cause and event of death and out of a good conscience towards God and men And not in senseles blockishnes overcomeing death as the most do by forgetting it as if a man overcame his enemy by getting as far from him as he could nor yet by desperate wearisomnes of life for any troubles in it but as being willing yea desyrous to live to serv Gods providence for good upon earth It is ill sayth the wise heathen to wish death but worse to fear it But godly Christians are to doe both in different respects To desire it as it stands with Gods will that they may be free from sin and misery it being best for them to be dissolved and to be with the Lord To fear it as being in it self a fearfull punishment of sin the dissolution of the most excellent creature upon earth and an end of further praysing God in his church and performing particular offices of goodnes and love to men And in truth though grace have this effect with them that desire to be dissolved and to be with Christ that they do not dye onely patiently but even dye with delight and live patiently yet nature causeth that not onely they that know they must dye as all doe but they also which beleev that after death they shall enjoy a more happie state desire the deferring of it so loath to part are the two old acquayntances the body and soul. Pretious in the sight of the Lord is the death of his saincts when they dye for or in ●ayth and a good conscience as the gold melting and dissolving in the furnace is as much esteemed by the gold-smith as any in his shop or purse Pretious also it is whilst they live and that which God will not lightly suffer to befall them And if he put their tears in his bottle he will not neglect their blood nor easily suffer it to be shed Neyther doth death when it comes part him and them though it part man and man yea man and wife yea man in himself his soul and body Freinds shew themselvs faythfull in sticking to their freinds in sicknes and all other afflictions but they how affectionate soever must leav them in death and are glad to remove them and to haue their dead buried out of their sight But the fruit of Gods love reacheth un●o death it self in which he doth his beloved ones the greatest good when freinds can do no more for them He that sayd Before death and the funerall no man is happy spake the truth as he meant of the happines which can be found in worldly things But both he and they who have so admyred his saying should have considered that he who is not happie before death in worldly things cannot be happy in them by it which deprives him of them all and of life it self which is better then they and for which they are But miserable indeed is the happines whereof a man hath neyther beginning nor certain●ie but by ceasing to be a man The godly are truly happy both in life and death the wicked in neyther We are not to mourn for the death of our christian freinds as they which are without hope eyther in regard of them or of our selvs Not of them because such as are asleep with Iesus God will bring with him to a more glorious life in which we in our time and theirs shall ever remayn with the Lord and them Not of our selvs as if that because they had left us God had left us also But we should take occasion by their deaths to love this world the lesse out of which they are taken heaven the more whether they are gone before us and where we shall ever enjoy them Amen FINIS THE TABLE Conteyning the Contents of everie Chapter CHap. j. Of mans knowledg of God fol. 1. Ch. ij Of Gods love 4. Chapt. iij. Of Gods promises 9. Chapt. iiij Of the works of God his power wisdom will goodnes c. shineing in them 13. Chapt. v. Of created goodnes 21. Chap. vj. Of Equab●litie and perseverance in wel-doing 29. Chap. vij Of religion and differences and disputations thereabout 38. Chap. viij Of the holy Scriptures 53. Chapt. ix Of authoritie and reason 65. Chapt. x. Of fayth Hope and Love Of fayth Reason and Sense 73. Chapt. xj Of Atheisme and Idolatrie 84. Chapt. xij Of Heresy and Schism 87. Chap. xiij Of truth and falshood 90. Cha. xiiij Of knowledg and ignorance 95. Chapt. xv Of simplicitie and craftines 101. Chap. xvj Of wisdom and folly 104. Chap. xvij Of discretion 110. Cha. xviij Of Experience 112. Chap. xix Of examples 114. Chapt. xx Of counsell 119. Chap. xxj Of thoughts 124. Cha. xxij Of speach and silence 127. Cha. xxiij Of books and writings 135. Cha. xxiiij Of good intentions 139. Cha. xxv Of means 141. Cha. xxvj Of labour 143. Ch. xxvij Of callings 147. Ch. xxviij Of the use and abuse of things 152. Cha. xxix Of riches and povertie 155. Chapt. xxx Of sobrietie 162. Chap. xxxj Of liberalitie 166. Chap. xxxij Of health 172. Cha. xxxiij Of afflictions 176. Ch. xxxiiij Of iniuries 184. Chap. xxxv Of patience 190. Cha. xxxvj Of peace 195. Ch. xxxvij Of Societie and friendship 199. Ch. xxxviij Of Credit and good name 209. Cha. xxxix Of contempt and contumelie 214. Chapt. xl Of envie 218. Chapt. xlj Of slander 221. Chap. xlij Of flatterie 225. Chap. xliij Of suspicion 227. Chap. xliiij Of appearances 231. Chapt. xlv Of offences 235. Chap. xlvj Of temptations 238. Chap. xlvij Of conscience 244. Cha. xlviij Of prayer 247. Chap. xlix Of oaths and lots 253. Chapt. l. Of zeale 257. Chapt. lj Of hipocrisy 260. Chapt. lij Of sin and punishment from God 264. Chapt. liij Of rewards and punishments by men 270. Chap. liiij Of affections 273. Chap. lv Of fear 278. Chapt. lvj Of anger 283. Chap. lvij Of humilitie and meeknes 287. Chap. lviij Of Modestie 293. Chapt. lix Of mariage 296. Chapt. lx Of children and their education 304. Chap. lxj Of youth and old age 314. Chap. lxij