Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	let_v	nation_n	praise_v	6,420	5	10.9956	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02360	A yong mans inquisition, or triall VVhereby all young men (as of all ages) may know how to redresse and direct their waies, according to Gods word, and if they bee in the way of life to saluation, or in the way of death, to condemnation. Together with a godly and most comfortable meditation and praier ioyned thereunto. By William Guilde.	Guild, William, 1586-1657.	1608 (1608)	STC 12494; ESTC S103544	93,895	285

posterities happy memorie perswading my selfe that as in all heartie and vnexpressible loue my conscience bearing mee witnesse I present the same vnto your Worshippes till God enable mee more to expresse my deuotion so also you will graciously accept thereof respecting rather the inward affection of the heart dedicating then the outward thing by it dedicated as also assuring my selfe that Ionas was neuer better guarded vnder the shadow of his greene and tender Gourd from the offensiue heate of the scorching Sunne Vlisses neuer thought himselfe more safe when hee did hold the weapon of noble Achilles in his hand nor Iole daughter to King Euritus more feared when she did stand armed with the weapon of valiant Hercules then I shall be safe and secure vnder the shadow of your protection and refreshing wings of your Worships fauour resting and reposing my selfe with my labours Your Worships in most humble duty and heartiest affection deuoted WILLIAM GVILDE A YOVNG MANS INQVISITION or Triall PSAL. 119. VERS 9. Wherewith shall a young man redresse his way In taking heede thereto according to thy word COncerning the Author of this Psalme amongst writers there is no concordance and agreement in certaintie of any nominated particular but as the tree is knowne by his fruites so it is euident by this Psalm and the manifold comfortable matter therein contained that he was a singular sanctified holy Prophet of God who wrote the same by the speciall inspiration of Gods holy Spirit And it appeareth more particularly that the certaine Author thereof was Dauid being then a young man in Sauls Court then greatly corrupted as by his collation verse 100. appeareth and that hee did meditate this Psalme not long time after the slaughter of Goliah being presently thereafter notwithstanding laied open to the narrow marking and hatred of Saul himselfe and to the malice of his wicked seruants as also beset and pursued with the temptatiōs of the inticing pleasures and manifold alluring vanities of youth Which desiring to auoide and to institute his life and waies according to the law of God that so hee might haue Gods loue more encreased towards him to encounter the vniust hatred of man and his strength more confirmed in his heart to ouercome the manifold temptations of fraile youth He therefore imploreth Gods helpe and the assistance of his Spirit to open his eyes that he may see the wonders of his law to make him vnderstand the way of his precepts to direct him therein to incline his heart to his testimonies to turne away his eyes from regarding vanitie and to quicken him in his way to direct his steppes in his word and let no iniquitie haue dominion ouer him to deliuer him from the oppression of men that he might keepe his statutes and to let his louing kindnesse and saluation come vnto him according to his promise The title prefixed before this Psalme is Halleluiah an Hebrew word vsed as well by Gods Saints on earth in praising of his name as by Dauid Psalm 76. as also by the glorified spirits and Angels in heauen before his throne retained by all Nations and peoples and vnturned in their own natiue and proper tongue or language by any for the ●●●estie and reuerence the H●brew word importeth in it selfe incommunicable to any other As for the signification therof it is compounded of two words Hallelu a verbe in the imparatiue moode signifying Praise and Iah the glorious name of God retained so in the originall Psalm 53. vnexpressed by any other word so that by this signification the reason of the intitulation thereby of this Psalme is this that in the same great matter of praising Gods holy name is set before our eyes who in his loue to man hath manifested his will in his powerfull word by the keeping whereof and walking in the same we are made truly happy perfitly blessed vers 1 2. Whereby yong and olde may redresse purifie and make straight their sinful vncleane and crooked waies reforming and conforming them by the same to his will Which as it is the word of him who is the resurrection the life so it quickens euery dead soule in sin raising it vp to newnesse of life a coūsellor to the simple a delight to the godly a lanterne to our feete in darknes and light to our path in the night a comfort in trouble which raiseth and saueth from sin and preserueth from eternall confusion as verse 6. So that for this great and excellent benefit and for such an inestimable Iewell in this Psalme reuealed vnto vs wee are bound with that wise Marchant in the Gospel to reioyce exceedingly in our heart and to expresse and manifest our ioy in hearty praise and thanksgiuing to God the giuer thereof And so forth for the signification of the title of this Psalme or inscriptiō with the reason thereof and vse made in this place As for the further etimologie according to the Latine orthographie thereof some maketh it to include a mysterie in it making the first sillable Al to signifie Altissimus the second le to import leuatu● in cruce the third lu lugeb●nt sancti and the fourth ia iam vero resurrexit including so therein the mysterie of the passion and resurrection of Christ which is the chiefe and onely cause to moue all christian hearts to rise in hearty praise and thanksgiuing to God on high The Doctrine contained in this Psalme or matter is morall which as it is aboue all other most pleasant and delectable so this Psalme containing the same as in length so in excellencie it surpasseth the rest as the Sunne doth the small glistering starres in glory and brightnesse of light shewing and setting forth to the eyes of all men the inestimable worth and rare vertue of GODS word with the most blessed happie estate of all those whose delight is therein and who maketh it a rule to conforme all their actions thereby and their way wherein they wil walke The Psalme it selfe according to the forme therof is of a mixed kind of stile containing diuers exhortations to all men who would attaine vnto true happinesse to seeke after Gods word and embrace the same with their whole heart walking therein and practising the same in their life and conuersation with sundry and sweete comforts to the godly that are afflicted any way also confessions of his owne delight earnest desire estimation ardent loue and carefull obseruation of Gods precepts and word fearefull threatnings to the wicked who despiseth the same and many earnest prayers to God to confirme him in his trueth to establish his feete in his waies and to take away all impediments whatsoeuer might hinder his course in this path of saluation The diuision of the Psalme is in 22. sections called octonaries according to the number of the letters of the Hebrew Alphabet being so many Euerie section or octonarie containing 8.

by resisting that cruell raging Lyon Sathan who daily seeketh how to deuoure our soules and bodies which the Lambe of GOD hath bought to himselfe Let vs by the strength of Gods Spirit redeeme our selues frō his destroying iawes and in our youth shewe Gods strength in vs and while wee are young men let vs cast off the olde man of sinne and concupiscence of the flesh and put on Iesus Christ the new man walking with him in righteousnesse holinesse of life a glorious garment and blessed companion As Sampson being a young man killed the Philistims the enemies of God and his people so in our youth let vs endeuour by the speciall assistance of Gods grace strength of his powerfull Spirit to kill ouercome and subdue the cruell enemies of God and our owne soules saluation sin and our corrupt affections whom we beare about in our mortall bodies and who dippeth in the platter with vs yet like so many Iudases seeking to betray vs in the hands and power of our malitious and cruel enemie Sathan they giue vs their sweete milke to drinke but for our destruction they make vs sleepe vpon their knees but to abrace our strength and to make God abrace our name out of the booke of life to betray vs trecherously into the hands of our persecuting enemie and to cut off our heads in the midst of our drunken sleepe of sinne yea they sleep with vs as a snake in our bosom to sting vs to eternall death suspect then their venome and the●● deceitfull wicked purpose let them not keep thee vnder the yoake of their slauerie but keepe them vnder thy commandements rule and subjugate thy necke vnder the light and easie yoake of Iesus Christ to obey him in all the powers of thy soule and members of thy body that so here on earth thou maiest be a member of his body militant and suffering in heauen hereafter a glorified triumphant member in eternal ioyes so thou shalt be happy reioyce that euer thou didst suffer the yoake in thy youth Saul Dauid Salomō with many others in the Scripture were called to be Kings being yong men but wee in our youth are called to a more ample glorious and permanent a kingdome to bee kings and coheyres with Iesus Christ the onely begotten and welbeloued Sonne of God in that eternall kingdome of his Father which hee hath prepared for vs taken possession himselfe before vs and granted vs here on earth the pledge of his holy Spirit to begin our ioyes and his holy Sacraments as seales of his kingdome who will then deny such a honour in his youth to be a glorious King with Iesus Christ Salomon in his greatest glory was not so gloriously clothed as one of the white Lillies of the field but when thou shalt bee cloathed with the white long robe of the righteousnesse of Iesus Christ crowned with an incorruptible crowne of glory and life in euer-permanent ioyes eternally to remayne to behold the glorious face of the lambe of God associated to the blessed Angels and infinite companies of the glorified spirits Saynts praising continually and extolling his iustice and the infinite mercy and loue of the Lambe before his Throne in light perpetuall in glory vnspeakeable ioyes that cannot be expressed how blessed and happy shall bee thy estate in this kingdome to day thou art called to it yong to morrow thou knowest not if thou shalt enter by the passeouer of death in full possession thereof while then it is offred possesse thy selfe to day with the pledge and rights of it walke in the true way to it that at thy iourneyes end thou mayst be crowned an immortall King procrastinate therefore no time it is a gift and a great gift when God holdeth out his hand in thy youth to offer thee the rights and pledges of his kingdome the sooner thereby to thy greater comfort to possesse thee with them and yet in the meane time thou pull in thy hand from receyuing them vntill thou prooue the diuels slauerie verily when he hath pulled in his hand agayne frō offering albeit thou neuer so oft put out thine to receyue when thou shalt seeke it thou shalt not find it but as thou refusedst of God in thy youth to be a king and accepted of Sathan to be a slaue as thou refusedst to remaine in thy fathers house and to eate at his table but wandring in a farre countrie yeelded to be a Farmers hyreling and to eate with swine so except Gods extraordinary mercy the beams of his vnsearchable loue shine vpon thee thou maiest expect in age but terrour and fearefull torment of conscience and hereafter to receyue the iust reward and hyre of thy slauery in the bottomlesse sinck and deepe pit of perdition in endlesse and easelesse torments with Sathan thy master In thy youth then accept to be a king of God receyūe the rights and pledge of the Kingdome in thy heart shew that thou hast them by thy speeches thy workes and an holy life speake the language of the Kingdome learne it dayly more and more which is prayer and praysing of God the kingdome whereof thou art made an heyre is Heauen wilt thou know thy selfe and make others also know if truely thou belong to this Kingdome let thy thoughts bee heauenly thy words be heauenly gratious to God and man and offensiue iustly to none thy works and actions also heauenly and vpright before God man doing good according to thy power to all euill or the least iniury to none no not to thy enemy but good for euill in word and worke let all thy conuersation and course of life priuate and publike be heauenly as a lampe shining before others that resembling thy Fathers conditions and bearing his image in thy life thou maiest bee knowne to be a childe and sonn of the King of heauen and sometimes to bee a crowned king there thy selfe when thy father shal call thee home from thy trauelling to thy natiue country and kingdome as on earth in good example thou shined as a lampe before others so then in heauen to shine in glory as a bright lampe before his throne But some would thinke that this exhortation of redressing our waies had beene fitter for olde men then for youth because they are nearer death giuing of account of their waies where young men seeth that they may die they ●ee that they die and youth must haue it owne course and therefore their faults are not so much to bee obserued seeing they are rather ●tatis then hominis and so in time enough they may returne from their yong courses when age breaketh them and become good and graue men at last To such I answere that such excuses as these are but impostures of Sathan and the flesh age hath neede to see they end well the claudite of their life with a ioyfull plaudite of the assurance of Gods fauour and youth must take heede also

drop of the riuer at such a time or houre shal returne into the Ocean or the returning of such a man vnto the earth shal be at such a determinate speciall time or age No our returning is vncertaine onely then being as a drop of a great Riuer let euery man commit the same to God and endeuour as he came salt with originall corruption from the earth or Ocean so to walke in Gods wayes and the way of this life that hee may returne fresh and purged by Christs blood to the Ocean of the graue and so drinke of that fresh springing riuer which proceedeth from the midst of the throne of God in that heauenly new Ierusalem for euer Our whole life is limitted but to 80. yeares and in one of these as in a poisonable cup or dish of meate death surely lurketh of all then if thou shouldest taste and drinke knowing this wouldst thou not suspect euery one diuide againe euery yeare in 12. moneths thou knowest not in what month or parcell of meate the poison of death lieth euery moneth againe in so many weekes and euery weeke in so many daies yea euery day also in so many houres in which houre or moment thereof sleeping or waking canst thou secure thy selfe from this secret vncertaine poyson suspect then all and liue so alwaies as to die alwaies night or day being prouided and being neuer so yong remember thou knowest not but the poison may bee in the first drop of the cup and yeare of thy youth as well as in the dreg or last dish of olde age when thou art first set at the table of the carefull banquet of life the sword of death is so soone hanged in a small haire aboue thy neck suspect then the same at euery morsell that it fall not heauily vnawares vpon thee but euer haue an eye vpwards thou knowest not if it will fall at thy first sitting downe more then at thy last rising vp as it euer threatneth then so bee thou euer prepared and in time seeke to redresse thy waies Mans breath is in his nosthrels which is the life or combination of soule and body whose dissolution is death Be thou neuer so young then nor so strong when thou letteth out the same thou knowest not certainely if euer thou shalt draw it in againe Let therfore thy soule breath vnto God and thy desire be to walke in his waies and to redresse thine owne All flesh is as the grasse of the field now greene and presently blasted whilest thou art then as the greene plant in thy tender youth expect euer and suspect this withering blast of Death whose sythe shall send thee with withered age alike to the graue and in the short inconstant way of this life walke in his way who is true and eternall life This life is a swift post running fast vnto death whose certaine steps thou canst not marke nor obserue Let thy soule then begin with him in thy first youth and of the contrary run swiftly vnto life and in the way of life which is Iesus Christ. Our life is a dreame now present and presently gone wherein who lieth longest and is most pleased commonly being awaked riseth faintest and most sorrowful Doe not assure thy selfe therefore of the length thereof but suspect the shortnesse in it there is no solide trueth nor rest apprehend therefore in the beginning thereof and in thy youth let thy soule wake and walke in the way of trueth Iesus Christ in whom true rest is onely to be found Pythagoras the Philosopher did set out the double course of this our life by the letter Y. expressing thereby with Christ the double way thereof the one whereof hath a straight passage narrow gate at the first and fewe they are that enter in thereat but in the end there is great comfort and rest for it leadeth vnto eternall happinesse and saluation The other wide large at the beginning whereat many doe enter but in the end they finde great trouble and straightnesse for it leadeth vnto eternall miserie and destruction Both these waies are set before the eyes of euery young man as Biuium Herculis or as life and death to choose This narrow way which leadeth vnto eternall life and saluation in the which euery yong man should walke in the pilgrimage of this life redresse his own waies of youth according therunto is Iesus Christ himselfe I am the way the veritie and life aad no man commeth to the Father but by me Our walking in him and with him must be in righteousnesse and holinesse of life being holy as he is holy The gate of this way is narrow and the passage straight for the liberties of flesh and blood must bee restrained our affections bridled and the whole man captiuated vnder the yoake of the obedience of Iesus Christ. And as through many tentations hee entred into the kingdome of heauen so wee must the same way follow him denying our selues with our crosses taken vp till wee come to the end of our way which is true life and eternall saluation The other broad way which leadeth to destruction and whereat many doe enter is sinne and Satan who is that deceiuing way vnto eternall death which euery yong man should abhorre and flie to enter thereat neuer so little or walke therein neuer so few footesteps in youth The walking in him and with him as hee is an vncleane spirit must be in the impurity and impietie of all sinne and filthinesse The gate of this damnable way in the beginning is broad the passage easie but the end is vtter perdition and straightnesse Where in following Christ wee must subiect the flesh vnto the Spirit they who follow him must abandon subiect and banish Gods cleane Spirit out of their hearts and be subiects and slaues themselues to the libertine concupiscence of the flesh and the vncleane licentious lusts and affections thereof They must refuse the light yoake of the obedience of Iesus Christ to follow him to life take on the heauy yoake of al kind of sinne that may presse downe their soules to the lowest hells and follow Sathan their way and guide vnto eternall torments of fire and brimstone for as hee is a condemned spirit himselfe so the end of the way wherein he leadeth captiuated soules vnder his heauy yoake of slauerie and sinne is death and eternal condemnation for the reward of sinne is death Therefore let euery young man beholding these two waies choose that which leadeth vnto a glorified eternall life in heauen by a sanctified life for a time on earth and walke with and in him who is the resurrection and the life to all them that are saued If thy walking heretofore hath beene in the by-waies of sinne and that broad way of Sathan giuing liberty and full head to thy youthly affections and lusts of the flesh Seeke how to redresse these thy waies hereafter striue violently to enter in at that straight way