Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	wound_n	young_a	youth_n	29	3	8.3646	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11881	Five sermons preached upon severall occasions (The texts whereof are set downe in the next page.) By Iohn Seller.	Seller, John, 1592 or 3-1648.	1636 (1636)	STC 22181; ESTC S101223	58,521	276

facile in our youth And hee that shall compare the severall advantages which age and youth have each of other in matters of Religion will finde perhaps that it is no paradox to maintain against the great Philosopher that Iunenis est magis idoneus auditor moralis and divinae Philosophiae too that a young Timothy is a fitter Auditor of a lecture of Divinity than an old Nicodemus Age I confesse to give it its due honour hath many prerogatives of youth Age is coole and temperate those hot pursuites of vain delights if grace restraine not wee see in time nature itselfe forbeares Age it is stayed and resolute good courses well begun it will hold on though the hand bee hardly drawne unto the plough yet the eye will not suddainely looke backe againe Age it is wise and experienc't and having made frequent triall of the fickle unconstancie of all things under the Sunne can now truely say of laughter Thou art madnesse and that all the glory of the world it is but vanity and vexation of spirit Lastly Age it is sickly and craz'd and daily draweth onward nearer to the grave we see the tongue no not of men and Angels to be so powerfull an Orator to proclaime unto us Dust thou art and to dust thou must returne as but one dumbe fit of a disease ALEXANDER whom in his health all the World could not perswade but that a GOD hee would needs be upon a wound receiv'd seeing the blood come could then humble his conceit jam sentio me mortalem and now I see saith he that I must dye so that the old man dayly seeing that death which may be neare unto the young man cannot be far off from him is the more easily perswaded to prepare himselfe for the more easie passage when it comes These indeed are great advantages of age and yet perhaps the young man hath farre greater For first Youth it is bashfull and modest and modesty saith the Philosopher if it be not a vertue it is vertues companion And thus much Christianitie also seemes to acknowledge when wee say of a man that is not yet past shame that surely he is not yet past Grace For shame oft-times it is the Guardian of Grace and many sins there are for the forbearāce wherof even the best Soules are sometime as much beholding to their modesty as to their Religion But age you know it is more bold and daring and therefore oft-times for want of vertues companion vertue her selfe proves wanting and the losse of shame becomes the ruine of Grace Againe Youth it is alwayes subject to controll hath a Father a Mother a Tutor a Master or if all these may fayle yet old age it selfe wee see if for no other cause yet because old it challengeth a kind of Fatherhood over all youth and if but old ELIES gentle reproofe Nay my Sonnes why doe you such things it leaves some impression in the Soule But age 't is uncontrolable Rebuke not an Elder it is the precept in the Text and ELIHU in IOB conversing with his Ancients though they gave him just cause of speech and reproofe too yet you see how long hee layes his hand upon his mouth before ever hee durst speake so that wee see oft-times the greater is the old mans libertie the greater also is his licence Againe youth it is more free and generous in all dealings of the world liveth nearest to the best law of nature Do as thou wouldst be done unto not so ready to defraud and yet more readie to restore But Age it is penurious and griping and now come in those cruell times of extortion and oppression Quocumque modo rem a man will transgresse even for a peece of bread Lastly and that which is the maine advantage youth it is like golde soft and pliable if soone bent soone set to rights againe but age it is like Iron sullen and stiffe Youth indeed it is more heady but tendermouth'd but age it is more headstrong if it flie out it will run its course the old mans Motto is like that of PILATE Quod scripsi scripsi Hee will have his will Sinnes of youth they are but ill dispositions but sinnes of age they are commonly ill habits Here the flesh turneth Traitor and rebelleth against the Spirit but there it turneth Tyrant and commandeth In the dayes of our youth GOD patiently standeth at the doore of our hearts and knocketh and when hee hath spoke once and twice though wee regard not hee will not yet presently leave us nor forsake us but when once thirty or forty yeares long he hath beene grieved with a rebellious and gaine-saying generation in the end his patience turneth to anger What could I have done which I have not done and so gives them over to a reprobate sence Thus then you see the young man also hath his advantages and indeed what ever precedence our age can chalenge of our youth it is then onely to be found when the old man ploughes with the young mans heckfer For then it is no wonder that the incomes of our age multiplying upon the stocke of our youth should make the fairer revenew but set the comparison right and then thus much I dare boldlie say that whereas in these dayes of ours whereof out of zeale I presume to make them better wee wrongfully complaine oft-times as if they never had beene worse many rare and vertuous young men are not perhaps so rare to bee found yet I thinke it is almost a miracle to see a very good old man who never began to bee good till hee was old If then vertue be so hard a taske as to excuse our vices wee are all too easilie perswaded to beleeve surely in all discretion wee are to make choyce of the fittest season to attaine it and that I have shewen you are the daies of our Youth For let sinne have but its course a while and if you will not beleeve me Saint AVGUSTINE shall tell you what will be the issue Ex voluntate perversa facta est libido Confess lib 8. cap. 5. dum servitur libi dini facta est consuetudo dum consuetudini non resistitur factu est necessitas From a perverse will which naturally wee all bring into the World arise sinfull desires and while we humor our desire custome layes hold upon us and while this custome is not controld it proves another nature Heere then you see the difficulties of Sinne they are like the waters mentioned by the Prophet begin at the ankles rise to the knees thence to the waste after to the neck till in the end they overwhelme us Were it not better then at the first to venture over shooes then at the last over head and eares and therefore while the waters are yet low and passable before the overflowings of ungodlinesse shall too much fright our soules let mee commend unto you that Item of our SAVIOUR but upon a better errand Quod

requisite to defend them against all the fiery darts of Sathan Coelestis regiae januam gradibus panarum ascendentes Salvian de Gubernat Dei lib. 3. scalas sibi quodammodò de eculeis catastisque fecerunt The wrack the scourge the stake and what ever torture the witty cruelty of man was able to invent these were the steps whereby they painfully ascended up to Heaven But surely if ever unto any our yoake is easie and our burthen light in a peaceable age we reape the fruits of peace with the freedome of our conscience we enjoy the freedome of the world too in all the faire pleasures and delights whereof what ever liberty a discreet Heathen would desire a good Christian may enjoy and after all this with Non obstante to St. HIEROME Difficile imo impossibile est ut quis transeat de deliciis in delicias ad Iulianū Epist 34. de deliciis in delicias out of the bosome of the World we may gently remove our head into ABRAHAMS bosome quietly breath our last and into the hands of our Redeemer commend our Spirit Then indeed to invert a little the words of St. CYPRIAN facta est Ecclesia in cruore Martyrum purpurea Epist 9. the Church was of a scarlet dye in the blood of the Martyrs nunc in operibus fratrum candida now she hath or may have her garments white in the faire and peaceable conversation of the Saints Sic florìbus ejus nec lilia nec rosae desunt thus hath she been adorn'd and beautified with flowers of divers colours then with the red Rose now the white Yet true indeed it is that even to this day many are the troubles of the Righteous but troubles common also with the sinner wherin the graces of CHRISTS patiēce and humility are so far frō dejecting us as that they are the chiefe comforters we have There is a trouble of poverty wherein grace cheerfully sustaines us teacheth of as well how to want as how to abound and if after a faire endeavour wee cannot raise our meanes unto our minde presently humbles our minde unto our meanes There is a trouble of sicknesse but yet in all our sicknesse grace makes all our bed The Lord giveth giveth health and wealth and the Lord taketh away and blessed be the name of the Lord. Lastly there is a trouble of sinne too which if grace shall sometime increase by laying the greatnesse and danger thereof neare unto our heart yet it will easily perswade us that it is good for us to bee thus troubled For indeed such is the strange and powerfull efficacie thereof as that vulnus opemque it both woundeth and cureth with a quick and sharpe sense of our sins it oft times draweth teares from our eyes and presently out of a joy that it hath made us become thus sensible it wipeth them off againe As then trouble is the inseparable companion of our life what more necessary then that grace should bee the inseparable companion of our trouble that if trouble should sometime overcharge us and force us to cry out Wretched man that I am who shall deliver mee Grace may presently succentunate and releeve us with a Thanks bee to God through IESVS CHRIST our Lord on which firme Rocke as long as we truly fasten the Anchor of our hope nor hight nor depth nor life nor death shall ever be able to remove us Againe are we all to receive grace for grace grace paralell and proportionable to the grace of CHRIST as indeed among other causes therfore was CHRIST incarnate that hee might give unto us a patterne of true grace that in all things we may learne to be holy as he is holy surely then from hence wee may best put in practice that caveat of St. IOHN and learne how to try the Spirit By the grace of GOD it is the common language of us all we hope we shall doe well but how shall we know whether the grace we speake off bee a grace in word onely or in deed And I hope there is no man here so insensible of such things as belong unto his peace but sometime in secret will commune with his owne heart and make inquirie Lord are there but few that shall bee saved and those few such onely as have received the marke of thy spirit how then shall I know whether I am partaker of this spirit that I may have if not an assurance yet a faire hope that I shall bee of the number of these few A question as very necessary to be made so truly very difficult to bee resolv'd For mine owne part I am perswaded there is no readier way to give our selves satisfaction in this doubt then to propose the doubt even in the very termes of my Text Have I grace for grace the grace of our Lord IESVS CHRIST some commendable measure of his charity his zeale his meeknes his temperance his justice his mercy Have I true patience and humility true sorrow and anguish of soule for mine owne sinnes answerable to that sorrow of his above all sorrowes for the sins of the whole World Alas otherwise if we bee full of spleene and malice if our mouth bee an open sepulchre therein ready to bury the good name and honor of every man whose wayes and actions doe but a little thwart us though yet Michael the Archangel in a farre juster contestation then can be betweene man and man would not revile the Divell we know that CHRIST prayed for his enemies and dyed for his enemies and how then dwels the love of CHRIST in us If upon every slight provocation we shall breake out into foule curses the pox the plague the divell evils that we need not imprecate happy are we if with all our prayers we can deprecate them and these curses shall second with fearfull oaths and at each word be prodigall of the life the wounds the death the bloud that precious blood of Christ one drop whereof perhaps the time may come when we shall call and cry for and not bee so happy as to obteine it we know that CHRIST when hee was reviled reviled not againe and in all our familiar discourse hath confin'd us to a yea yea and a nay nay and how then dwels the meeknesse nay even but the language of CHRIST in us If wee say unto our Soule Take thy ease eate drinke and bee merry and shall vilifie all others who will not follow the same excesse of ryot with our selves wee know that it was the strict charge of CHRIST that wee should not overcharge our selves with surfetting and drunkenesse the bastard parents of chambering and wantonnesse and how then dwelleth the temperance of CHRIST in us If wee be alwayes querulous and discontent upō every light crosse ready to blaspheme the sufferings of CHRIST with a non est dolor sicut dolor meus was there ever sorrow like unto my sorrow wee know that CHRIST though made a man of sorrowes and this sorrow