Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	year_n	young_a	youth_n	148	3	7.7837	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72540	The dampe of death: beaten backe with the glorious light and life of Iesus Christ / In a sermon preached at Lancaster assises in Lent last, to the condemned prisoners there, and before the honourable iudges, and worshipfull of that countie. By William Leigh, bachelor in diuinitie, and pastor at Standish	Leigh, William, 1550-1639.	1613 (1613)	STC 15423; ESTC S125476	21,274	65

vse is good to make the burden of your death more tollerable in the comforts of a better life Oh beare it with patience and let your Earthly passions be moulded with heauenly patience Patientia vera ipsum amat quem portat True patience loues it burthen and let the visions of God thoughts of immortalitie Mortifie your members with your mindes let them kill your Earthly affections So shall you passe without grieuances and say Multi vident Punctiones sed non vident Vnctiones Many see our Afflictions what they are outward but they do not feele our consolations what they are inward Wee are dead and what of that Sith our life is hid with CHRIST in GOD who will Crowne vs euen vppon the Crosse with glorie and Immortalitie Neuer to die any more neuer to sinne any more neuer to sigh any more For Teares shall bee taken from our Eyes sorrow from our soules and sinne from our Hands wee shall now walke before the Lord in the land of the liuing Oh but life is sweet and death is fearfull how may I be prepared against that houre to vndergo it in a Christian patience without earthly passiōs I answer There bee three things that make Death tollerable to each Christian The first is the necessity of dying The second is the Fecilitie of dying And the third is the falicitie of dying For the first that which cannot be auoyded by any power it must be endured with all patience The first Age had it it may pleade Antiquitie The second Age felt it it may pleade continuance And this last Age hath it it will pleade propertie in all flesh till Sinne and Time shal be no more Call it then no newe thing that is so antient Call it no strange thing that is so vsuall and call it not an euill properly thine which is so common with all the world Wilt thou feare that done which is alwayes a dooing I meane thy dying and fearest thou to die in thy last day when by little and little thou dyest euery day Oh well said Saint Paule by our reioycing which I haue in Christ Iesus our Lord 1. Cor. 15. Vers 31. I die daylie Why then I may well say Yee are alwayes a dying and death is still a doing Death is the Ladie and Empresse of all the world it ceazeth vpon all Flesh without surrender of anie till the day of restauration No place no Time no presence can backe it There is no priuiledge against the graue there is no pittie in the graue there is no pleading with the graue And therefore Antiquitie neuer made Altar to Death or did deuotion to it because it was implacable Euer found to be cruell and neuer felt to be kinde But it may bee you will say I might yet liue longer for I am young and in my blood I answere there is no time now to consult with flesh and blood but readily to obey the Heauenly call and for your fewe yeares Seneca saith well He that dieth when hee is young is like one that hath lost a Dye wherewith hee might rather haue lost then wonne Moe yeares might haue insnared you with moe sinnes and haue hardned you in your impenitencie to the hazarde of your liues in this world and your soules in an other And for the flower of your youth if you compare it with Aeternity whither now you goe and long after Ephes. 4. Vers. 15. all are equally young and equally olde for the most extended Age of a man in this worlde is but as a pointe or a Minute the most contracted can be no lesse And here from the necessitie of dying come wee to the facilitie of dying which maketh it lesse fearfull and more tollerable For that the Sense of Death is of no continuance It is buryed in it birth it vanisheth in it thought and the paine is no sooner begunne but it is ended Though the Flesh bee fraile yet the spirit is strong to encounter the crueltie of death and to make it rather a kinde kisse then a cruell Crosse Christ said at his death Father Now the houre is come Io 17. V. 1. glorifie thy Sonne Is there glorie in Death And is it but an houre Non manet diu quòd in horam tantum manet It is of no long abode that abides but an houre And little doe I doubt but in that houre the soule is more rauished with the sight of GOD then the bodie is tormented with the sense of death Nay I am further perswaded in the very soule of my soule that in the houre of death the passion of mortalitie is so beaten backe with the Impression of Aeternitie as the flesh feeleth nothing but what the soule offereth and that is God from whom it came and whither it would as Saint Augustine saith Eadem facilitate qua foelicitate with as great haste as happines And so I passe from the facilitie of dying to the Felicitie and blessednes that commeth thereby Of which I may say as Sampson did of his riddle Out of the eater came meate and out of the strong came sweetnes Iudg. 14. V. 14. Now the meate that cōmeth out of this eater and sweetnes that proceedeth foorth of this strong one is a Sessation of all euill and an endowmēt of all good all euill both poenae culpae are swallowed vp of death and by that dore we haue ready passage to all blessednes wher all good God is Man that is borne of a Woman Iob. 7. V. 6.7 14. V. 1.2 hath but a short time to liue and is full of miserie Oh sweete Death that turneth time into Aeternitie and miserie into mercie This made Saint Paul to say I desire to be dissolued and to bee with Christ This made Dauid to daunce in the middest of his Affliction when he saide I should verily haue fainted but that I verily trust to see the goodnes of God in the land of the liuing This hath supported the soules of Gods Saints in the Seas of their sorrowes when they thought vpon the day of their dissolution wherin they should be made glorious by deliuerance And therefore whether you please to define or diuine of Death what it is if it be rightly broken into it parts and passages the Elect of God shall finde it A going out of prison a shaking off of Gyues an end of banishment a burster of Bands a destruction of toyle an Arriuing at the Hauen a Iourney finished the laying away of a heauy burthen the lighting from a mad and furious horse a deliuerance from a ruinous house and house of claye The end of all griefes the escape of all dangers the destroyer of all euils Natures due Countreys ioy Heauens blisse And all this for that by Death the doore is open and passage made to Blessednes Rest and Immortalitie Luk. 24. V. 26. According to that of him who died for all Ought not Christ to haue suffered and so to haue entered

life secure you in your sinnes there be different deaths for different sinnes which must be repented for otherwise yee shall die in your sinnes penitentiam dare possum securitatem non possum vpon your repentance I dare pronounce remission but vpon your rebellions I dare giue no securitie Nusquam est securitas there is no safetie where sinne seazeth if Angels sinne in heauen out they must if Adam sinne in Paradice away he must and if Iudas shrinke at the side of Christ he must be gon Malorum eiecto bonorum glorificatio then are the good and godly glorified when the wicked and wayward are mortified There be two sinnes sensible in this dissolute age wherein we liue and they are written in so great and capitall letters that a man may reade them running the first is the fawning sinne of presumption the other is the fearefull sinne of desperation In our presumption we soare too high and the fire vpon the mount doth scorch vs In our despaire wee houer too lowe and the furies of hell doe haunt vs In our presumption weare too much exaulted and we dare to sinne notwithstanding Gods iudgements In our despaire we are too much deiected and we doe not repent notwithstanding his mercies Medio Tutissimus ibis A meane is best and that is to goe by Christ in whome mercie and Trueth meete together righteousnes and peace kisse each other Surely wee can goe to no Pulpit but Paules passion dooth pearce our hearts to prouoke our speech against the outrage of both Many walke of whom I haue tolde you often and now tell you weeping they are enemies to the crosse of Christ their bellie is their God their glorie is their shame and they doe but minde Earthly things Nay you are well worse in your vnrepentant liues then these poore sinners are in their penitent deaths For they haue their conuersation in Heauen From whence they looke for the Sauiour Euen the Lorde Iesus Christ who shall change these our vile bodies that they may be fashioned like vnto his glorious bodie according to the working whereby he is able euen to subdue all things vnto himselfe Yea that I may cōclude with my Text These haue their liues so hidden in Christ as they are well assured that when Christ which is their life shal appeare then shall they appeare with him in glorie And so I passe to the last Wheele turning and tending to that glorie which shall be euen vpon your dissolution in soule and vpon the restauration of your bodies in the day of your Redemption when Christ who is your life shall appeare Now in this Apparition what shall I see I shall see the second comming of my CHRIST attended vpon Not with twelue poore Fishermen but with all the Powers of heauen I shall see him come Ad Sententiandum ad Seperandum when those that haue done good shall goe into euerlasting life whither God bring you and those that haue done euill into euerlasting Condemnation from which the Lord deliuer you But what shall ye see vpon Christ his Apparition Nay rather what shall yee not see vpon your dissolution Words spoken in season as Salomon saith are like apples of siluer in pictures of gold therefore flye out my voyce and be strong my spirit euermore to expresse the glorie of those vnspeakable Ioyes yee shall both see and feele within these fewe houres when dead in body but rauished in soule yee shall see the heauens open to giue you readie passage to eternall blessednes 1 Where yee shall see God as he is face to face I say God of so great Maiestie might bountie beautie and loue as if a man were filled with all other blessings both temporall and eternall and yet without that as Plotinus saith all were but miserie and accursednes 2 Yee shall see the comfortable face and countenance of Iesus Christ fairer then the sonnes of men and whom the very Angels desire to behold 3 Yee shall see the holy Ghost proceeding from both and breathing vpon your saued soules like a softe ayre vpon a garden and more sweete then all the trees of incense 4 Yee shall see the bright court of Angels Cherubines and Zeraphines attending the Deitie and euer pressing to doe his will faithfully speedily willingly and neuer wearie of watching because they are neuer wearie of well doing 5 Yee shall see the faire assemblie of the Saints of God Patriarkes Prophets and Apostles with Abraham Isaac and Iacob in that his glorious kingdome yee shall be tyed with them in the bundle of the liuing neuer to be loosed any more yee shall returne as they haue done into your rest as into a retyring campe after the day of battell there shall yee followe the lambe whither soeuer he goeth and there shall yee walke before the Lord in the land of the liuing for euermore 6 Yee shall see new Ierusalem come downe from heauē as a Bride prepared for her husband a Citie of solace whose portes are euer patent whose streetes are paued with gold garnished with all manner of pretious stones the Iasper the Saphir the Chalcedonie the Emarod the Sardonix the Sardius the Crisolite and the Berill the Topas the Crisoparus the Iacinth and the Amathist euer splendent shall this Citie be it shall neede no Sunne for the Lambe is the light of the place the people that are saued shall walke in the Light of it and the Kings of the Earth shall bring their glorie and honour vnto it The Gates of it shall not be shut by day August in Epistol Ioh. Tract 4. for there shall be no night there and the glorie both of Iewe and Gentill shall be brought vnto it What should I say more Quomodo potuit Lingua sonuit Caetera corde cogitentur As I could so haue I tolde let the heart conceiue the rest and yet so as Amoenissima Ciuitas Amantissima Societas Iucundissima Foelicitas A most pleasant place A most ioyfull presence And a most happie estate of blessednes shall be your portion in an endles glorie 7 I cannot speake as I would and yet my heart is full breake it will if it may not vent it Pardon mee therefore a while to beate backe these fearefull passions of your mortalitie with further impressions of your aeternitie yee shall haue Eyes without teares hearts without sorrowe soules without sinne greene youth without greeuance of olde age health without sicknes fulnes without sacietie freedome without bondage beautie without blemish glorie without shame and life without death your knowledge shall be without either doubting or discourse for ye shall see God and all goodnes all at once your loue shall leuell at the highest nor shall it faile to fall vpon the lowest of his Saints 8 Yee shall haue what yee can desire and yee shall desire nothing but what is good Aug. lib. 13. de triniti cap. 5. For as one hath truely said Beatus non est nisi qui habet omnia que