Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	child_n	young_a	youth_n	87	3	8.0577	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03695	Life and death Foure sermons. The first two, of our preparation to death; and expectation of death. The last two, of place, and the iudgement after death. Also points of instruction for the ignorant, with an examination before our comming to the Lords table, and a short direction for spending of time well. By Robert Horne. Auspice Christo.	Horne, Robert, 1565-1640.; Horne, Robert, 1565-1640. Points of instruction for the ignorant. aut	1613 (1613)	STC 13822.5; ESTC S118515	156,767	464

leasure to liue well but flit from sinne to sinne as the flye skippeth from dish to dish till they be taken with the sweet meate of sin in their mouth and there bee no place to repentan●● Let such consider that the custome of sinne causeth a hardning in sin For so the Apostle speaketh thou after thine hardnesse and heart that cannot repent heapest vnto thy self● wrath against the day of wrath Rom. 2.5 and let them remember that custome will adde to nature and turne it vnto it selfe Which is the cause that a Preacher shall as soone take Nature from a man by his words as sinne to which hee is accustomed Besides Sathan is not easily cast our where hee hath long dwelt and if Sathan be in sinne will not be out if Sathan haue possession sinne that attends vpon him will not loose possession if one dwell in vs both as well as one wil and must dwell in vs. So much for the Wisemans exhortation his reasons follow Whiles the euill dayes come not c. These are the reasons for which Salomon would haue his young man not to put of in the age of youth which is most prime and teachable the remembrance spoken of And they are taken from the many infirmities and withdrawings that are to bee found in old age when youth is abused as much as if Salomon should haue said Well my sonne thou art now yong lustie and actiue of good apprehension and sharpe conceite indued with fresh and strong faculties of wit and remembrance thy feete are nimble thy sight is good and thy hearing perfect now therfore serue God whiles thou maist the time may come when thou wilt be old weake and sickely dull in apprehending and of bad capacitie and remembrance without a good legge to bring thee to church without a good eare to heare at Church and either without all eies or darke sighted and so not able to reade or not able to reade long nor a good letter but through spectacles then it will be too late to doe any good seruice to God thy Creator This I take to be the Wise 〈◊〉 meaning in these words and the doctrine from hence is Doctr. Old age is no fit time wherein to begin godlinesse when the gay and fresh age of youth hath beene consumed in vanities The Israelites are complained of by the Lord in Malachy That they offered the blind for sacrifice and the lame and sicke for a● hallowed thing Mal. 1.8 He that would not haue a beast that had no eyes in his seruice would haue the● whiles thou hast eyes to serue him The sicke and the lame were no good offerings then and bee they good ware now in the sicke and lame bodie of a man that hath desperately put off his turning to God till he can neither draw winde nor legge Moses knew this and therefore bore this burthen yong and while his legges were able to beare him For the Text saith That when he was come to age hee refused to be called the sonne of Pharaohs daughter that is would not liue in delicacies while he had strength to liue vnto God Heb. 11.24.25.26 Ioseph also in his beautie and faire person turned his back to his tempting Mistresse and his face to the Lord. Gen. 39.10.12 He would not put off to serue God till old age had made choppes to his beautifull face and till his skin was withered Iosiah a good King in the eight yeare of his raigne and sixteene of his age when he was yet a Child began to seeke after the God of Dauid his Father and in the twelfth yeare of his raigne and twentieth of his age made a famous reformation 2. Chro. 34.3.4.5.6 What so soone and so young So saith the Scripture and so it was without controuersie For Gods Children take the good daies of youth for good duties and not the euill of sickly and saplesse old age for them as commonly the worlds children doe Samuel serued God in his minoritie and grew in spirit as hee shotte vp in yeares Samuel was a good man and the better be●●●● a good yong man The reasons Repentance as it can neuer come too soone where sinne is gone before so it must needes with much adoe and not without some speciall worke of God ouertake so many sinnes of youth and manhood so farre and much before it Secondly old age is full of wearinesse and trouble and where wee haue elbow-roome in youth we cannot turne vs in old age Perhaps wee shall neither heare nor see nor go nor sit without paine and torment in all parts and is this a fit condition of life and age of time to serue God in Or doe we thinke seeing wee will not know God in youth that he wil know vs at these yeares and in this case and state A reproofe therefore to those who bestow on Sathan the beauty Vse 1 strength and freshnesse of youth and offer to God the wrinckles weakenesse and foule hue of old age Or when they haue giuen away the flower of their yong yeeres to Gods enemie offer to God who will haue the first and deserues the best the dregges and leauings To such I say if thou wilt not know God in thy youth hee will neuer know thee for ought thou knowest when thou art gray-headed If as hath been said thou wilt not giue him the yong and sound and that which is without blemish he will neuer take in good part the old and sicke and euill fauoured which no man will giue to his friend nor dare offer to his Prince If thou wilt not when thou art quick-witted when thou art come to yeares of dotage hee will not If thou wilt not beare him in his day thou shalt cry in thy day that is in the euill day and not be heard Prou. 1.28 It is too late to sowe when thy fruit should be in and no time to leaue sinne when sinne must leaue thee An instruction Vse 2 not to trust to the broken staffe of old age for being holy as wee are called to holinesse 1. Thess 4.7 but in the daies of our youth as the yeares of plentie to prouide with Ioseph in Egypt for a famine of hearing a famine that may come by infirmitie of yeares Gen. 41.49 For holinesse is a gift and the grace of holinesse is the gift of God Psal 51.10 Now a gift must bee taken when it is offered It is offered to day to day if you will heare his voice Psal 95.7 And therefore we may not come for it many yeares hence being promised to day What folly is it to challenge it thirty or forty yeares hereafter But if men haue neglected in their youth thus to remember God it is high time in their age to remember him Which would bee considered of those who haue already put foot within the dores of that age in the which the Almond tree flourisheth the haires are turned white to the haruest of death Eccl. 12.5 For is it not time for

nor looketh for precisenesse and exactnesse in matters of religion at the hands of Gentlemen and Noblemen and that such drudgeries are to be imposed vpon vile and abiect persons for so they speake of the poore that receaue the Gospell but what say such men to Dauid who set himselfe with his whole heart to seeke the Lord and what will they thinke of Salomon who in this booke of his repentance calleth himselfe Ecclesias●es or Preacher Are they better then Dauid and wiser then Salomon or doe they thinke because they liue better that is in better estate then poore men that therefore they shal liue longer and what difference concerning death betweene a Nobleman and a Beggar Eccles 3.20 when both goe to one place when in these Acts and Scenes of seeming life as at a game at chesse the highest now vpon boord may presently be the lowest vnder boord when the breath in the nostrels of the Rich may assoone be stopped and they assoone turne to their dust as other Men A fourth impediment is taken from the pleasures or lusts of youth things that bring repentance and sorrow like sweet meates of hard digestion for what are they when they come to the shot and reckoning are they not deare penniworths to all such guests as will needes be Merchants of them Salomon in this booke tels vs that though they be pleasant to the eie eare mouth and senses of a young man yet in the mind they leaue behind them an vnsauorie after-taste or loathsome disdaine For like an vncleane spirit in him they cast him now into the water and now into the fire Mark 9.22 And these are the lusts of youth by children so earnestly desired and by old folkes so much lamented A fift impediment of godlinesse is that beautie in youth which is too delicate and tender to weare the rough garment of repentance and a strict life but how soone is it blighted and strucken as the faire flower of glasse blasted with an eastwind for beauty is but a flower which if some sicknesse strike not suddenly yet the autumne of ripe yeeres impaireth and the winter of old age killeth and what careth death which is indifferent to all for a faire and goodly complexion And is not a beautifull face as mortall as a foule hue The like may be spoken of health strength and stature of body for what are they and of what time In their owne nature they are fickle things and without good vse crosses for concerning health the deuowring vulture of sicknesse doth after some short time waste it to nothing strength is common to vs with Beasts and there are many beasts stronger then we and for our comely stature it may as soone be brought downe to death and as deepely be buried in the coffin of the Earth as a meaner cize shall Further if men haue not vsed these to Gods glory but to pride and vaine glorie nor haue made them helpes to godlinesse but haue giuen them their head at sinne it will be said after death of such that a beautifull person a strong young man a goodly tall fellow and one that neuer knew what sicknesse meant is gone to Hell Therefore of beauty and h●● attendants as health and strength and a goodly stature that may be spoken which is spoken vsually of fire and water that they are good seruants but ill Masters where they are ruled they doe good seruice where they ouer-rule they make foule worke A sixt impediment of godlinesse is the bad fellowship and example of those who being themselues drunken with the pleasures of youth seeke to drowne others in the same perdition and destruction and therefore offer to them the full cup that they likewise may stagger and fall from God by the like error and disobedience But Christian young men must turne away their eyes from very seeing the inchanted cuppe of such carnall Counselours And though they beate their eares euery day with such foolish sounds as these are that it is too soone and vnkindly in youth to be religious that such yeeres are for the lap of the world not for Ezras Pulpit that youth must haue a time c. yet euery day they should set Iosephs locke vpon them of not hearkning vnto them nor of being in their company Gen. 39.10 for it is a true saying he that toucheth pitch shall be defiled with it So hee that will touch the pitch of such must looke to be defiled with the companie If a man that had wallowed in the mire tumbled in the filthy chanel should offer to companie with vs would we not loat● and shun him and why would wee so auoid him but because quickly he would make his filth to cleaue vnto vs And doe not bad wicked persons set their markes and sinnes vpon those with whom they company Doe they not where they come leaue of their filth that is some print or badge of their prophanenesse behinde them And shall wee sit so close to them who haue so plunged themselues in the mire of sin who should either labour to drawe them out of filthinesse or withdraw our selues that we proue not as loathsome filthy as they are Should we not rather say if any will bee filthy let him be filthy by himselfe and if any will be beastly let him be beastly alone the filthy person and beastly man shall not haue me for a companion my soule shall haue no pleasure in him Heb. 10.38 Pro. 1.10.15 4.14.15 Now where these corrupt perswaders wil tell a yong man that makes conscience of his waies That other yong men doe not so that young man if he will be Christs yong man in the Gospell must answere him say That yong men should consider not what the most doe but what the best doe that shall bee saued whose way is narrow and walkers in it not many Math. 7.14 Also that it is to be regarded not what the world doth to which we must not bee fashioned Rom. 12.2 but what Christ did and the Saints whom wee haue for leaders who yong kept the path of vertue and walked not in the common rode of sinners These and such like impediments of sanctification in young men and they who meane to giue their yong time to God must striue to ouercome yong by fighting that fight of faith and a good conscience to which their Baptisme hath sealed them 1. Tim. 1.18.19 Then Vse 3 they are here reproued who suffer sinne to grow in them by custome and vse till it bee helplesse and who suffer it so long to breede in the bone that it will not out of the flesh For we should deale with sinne as with a thorne which we will plucke vp yong and in the tender spray and not tarry till it be growne and haue daggers prickes but some suffer it till it be as an old man so deafe and froward that either it will not heare or it cannot In all their life they finde no

is meant the peace of their soules as by rest is vnderstood the resting of their bodies in their chambers of peace and this peace as by the knitting of this sentence to the former with the tie of reference may appeare doth come presently vnto them vpon their going hence The meaning is righteous persons so soone as they die and mercifull men vpon the instant of their change enter into a more excellent state both of peace and rest then euer they had here Doctr. The Doctrine gathered from hence is Vpon our going hence by death we are presently happie not before So saith the spirit blessed are the dead from that time that is they are immediately and presently vpon their death blessed not some time after nor at any time before but so soone as they die who die in the Lord or for the Lord. Apoc. 14 13. And this we haue confirmed by that which we reade of Lazarus Luc. 16.22 who was carried imme diately vpon his death into Abrahams bosom before his end no man regarded him at it the Angels came from Heauen to fetch him Iob calleth the daies of man that is his daies on earth the daies of an hireling Iob 7.1 as if hee should call them daies of labour and wearines and speaking of the life of man his life here he cals it a life of short continuance and much trouble Iob 14.1 Months of vanitie and nights of sorrow Iob 7.3 Salomon saith all things are full of labour Eccles 1.8 that is all things here And he that is greater then Salomon hath said speaking of the righteous in the world that is so long as yee walke in it as men and soiourne in it as Pilgrimes ye shal haue affliction Ioh. 16.33 The words are plaine and the meaning is there is nothing in it to or for Gods children but sorrow and misery The reasons of this doctrine are First the spirit saith so Apoc. 14.13 the spirit of truth and the spirit which is truth Secondly there is continuall enmitie as it were daggers drawing betweene vs and Satan and betweene Gods children and his cursed children Gen. 3 1● Apoc. 12.13 Now what may be looked for in the field of a life full of deadly braules skirmishes and battels Surely as it is said there is no peace to the wicked Esa 57.21 So we may say truly nor peace to be had with the wicked Thirdly experience in all the ages of mans life teacheth this truth For from the first scene of our comming vp vpon the stage of this world to the last act of our going downe what part of our life is not full of vanitie and vexation of spirit Eccles 1.14 The first scene is of our infancie when we are in our nurses armes and doth not that beginne with teares and is not all that vnhappy saue that we want reason that is the vse thereof to apprehend that happinesse when we come out of our nurses armes to goe in our nurses hands or to goe by our selues in our next age doe we not weep long vnder the rod and presently fall into the subiection of a Teacher when we come out of the prison of boyes and girles and are set at some more libertie in a young mans life are we not tossed as vpon a sea of vnquietnesse sailing betweene reason and passion as betweene two contrarie waters and crosse winds then commeth perfect age or mans age and what haue wee here but blasts and stormes of greater vnrest then in any age before from one trauell we passe to another neuer ending but changing our miseries And when we come to old age or haue liued so long that we are come to dotage is there any thing in these ages exempt from miserie and the trauell that is vnder the Sun Surely our infirmities do now if in any age before come vpon vs in multitudes yea so load vs with their weight and number that they make vs to bend and goe double vnder them to the earth And can there be any comfort in these diseases as I may call them and daies of euill wherein doe meete and flocke together so many vultures of life the weakenesse of infancie the seruitude of childhood the sicknesse of youth the carkes of mans age all which come againe and come all together as so many stormes vpon one poore old house that is sore shaken already violently in death to ouerthrow it for euer Here the excesse and riot of youth is recompenced wi●● goutes palsies and sundry fearefull aches the watchings and carkes of manhood are punished with losse of sight losse of hearing and losse of all senses except the sense of paine There is no part in man which death in that age of yeeres doth not take in hope to be assured of him as of a bad pay-master which greatly feareth and would put of his daies of payment and therefore it bringeth him lowe in all parts that he may haue power in none to auoid his creditor end so neere Quest But is there no peace in this life Answ Yes a kind of peace there is in this life but it wanteth two things which should make it sound and happy to wit perpetuity and wholenesse For it is not long not entire but by fits and with mixture of crosses and so may be called a kind of truce rather then true peace And good it is for vs that wee haue these outward good things thu● scanted and as it were weighed out vnto vs. For the mind cloyed with them would lothe euen the honi● combs of peace Besides all earthly things are full of variablenesse and change which hauing no peace in themselues how can they giue any to vs I speake of outward peace or peace in these outward thinges For the peace which the children of god haue is in inward matters and euery way sound though imperfect many waies This is that peace of their consciences whereby they receaue contentment and practise patience in all their troubles by it they are all one with God and with themselues at one with the good Angels and with good men and haue peace with all the creatures The reason is In the flotes of this life they cast their anchor as deepe as heauen finding no fastning for it vpon the earth The peace they haue or seek to haue is in God and from him in the comfortable testimonie and peace of their consciences which they desire to lay vp as a treasure in all the worlds frownes 2. Cor. 1.12 Therefore whatsoeuer commeth their heart is not moued And hereby they take sieson below of which they shall not fully be possessed of till they receiue their inheritance An instruction to the faithfull Vse 1 to looke for no peace here other then that they haue with God in the peace of their consciences with Gods people in the peace of his Church And here let it be noted that the drunken peace of hypocrites is a dreame of peace and no peace indeede For it can

neither pacifie conscience nor reconcile God A kinde of lumbring peace worldly men haue in their accursed fraternitie and riches and they that wallow in pleasures haue a kinde of pleasure in that loathsome filth But the couetous person when the crosse lighteth vpon that which he conceiued to bee his heauen and peace here his wealth hath nothing within but pettishnesse and hellish melancholy The carnal Epicure natural man when hee is crossed in his health with disabilitie to follow that life of excesse which before he most intemperately followed is presently altered from happie to miserable He that rose vpon the wheele of honour when it turneth it turneth him out of his heauen of peace into a hell of shamefull and raging vnquietnesse And the fellowship that the world maketh so much of and calleth good when it is euill what is it and what strength hath it of sound continuance in the whole band of it when death hath vnloosed it When it is sicke and dying the pleasures of it are they not either forgotten as vaine or remembred as grieuous Loe therefore the peace of worldlings and what is that they leane vnto who make not God their stay and therefore are they chaffe which euery winde of change scattereth Psal 1.4 where the peace of Gods children is not in these crakling blazes of corrupt happinesse but in Angelicall ioies and ioyes of the palace nor earthly but such as the Saints haue which passeth vnderstanding And if that peace which standeth vpon stronger proppes and likelihoods then any which is carnall and meerely of the world doth be many times broken off by the vnquiet blasts that come from this earthly skie how shall that peace that is set but vpon rotten posts of casualtie and brittlenesse bee able to stand in so continuall a tempest of trouble and alteration as day and night beates vpon it Therefore our rest is placed in the things which are aboue the sphere of changeable mortalitie and not in transitorie matters All is vanitie and vexation vnder the Sunne Eccle. 2.11 And there is no perfect peace till we dwell before the God of peace Honours haue galles in them and riches prickes In labour there is no profit and ease slayeth fooles Prou. 1.32 After mirth commeth heauinesse as a cloud after a faire sunne-shine In laughter the heart is sad and there is much errour in laughing Eccles 2.2 The difference then betweene this life which wee haue and that which we looke for standeth in this that this life is our sea and the other our hauen and that here we ride vpon tempestuous waters and there at anchor in our roade and port of peace For here we sowe in teares there wee reape in ioy Here we are burthened there we lay downe our burthens Here we are abroad in our Inne there at home in our fathers house Luk. 15. Here are our yeares of bondage there our yeares of Iubilee and perpetuall redemption Here is our leading into captiuitie there our going out Here is the battell there the Crowne Here the Church trauelleth there shee is deliuered Here shee crieth out there shee remembreth her paine no more Hee that here begun saying to his Church I haue afflicted thee will there make an end and say vnto her but I will afflict thee no more Naum. 1.12 And how is the day of death better to vs then the day in which we are borne Eccles 7.3 and why doth the voice that came from heauen say they that die in the Lord rest from their labours and why doth the spirit in the hearts of Gods children say as much for euen so saith the spirit that is it is iust of the same mind Apoc. 14.13 if they who goe hence come not out of labor but exchange it Nor better their estate but alter it Nor end their miserie but to remoue onely from such miseries A confutation of that Legend of Popish purgatorie Vse 2 which as a painted sepulcher is more builded for the liuing then for the dead A lie and fancie the gainefullest in all Poperie For from this supposed lake and imaginate hell of the temporarie chastisement of soules in the fire of purgatorie came all their markets of Masse Dirges and other trentals for the dead But how doe the godly rest from their labours immediately vpon their death or saith the spirit if they must continue for some yeares after their blessed death in burning fire as terrible as the fire of hell saue in respect that the one is eternall the other but for a time And not end their miseries but prolong them Or is there any rest in the fire or peace in the fire and water Or remission of punishment in a place of punishment Or ease in labour Or blessednesse in miserie Hath Christ said It is finished Ioh. 19.30 and shall men say nay but we shall feele more of it in Purgatorie He hath done it and shall any vndoe it Or thinke to doe it better The blood of Christ is our purgatorie 1. Ioh. 1.7 It and nothing but it purgeth our sinne and prepareth places for vs in heauen We neede no other sacrifice but it nor aduocate but him A pitifull digression therfore from the bloud of Christ to the bloud of Hales From the fire vpon the mount to the painted fire of purgatorie from the liuing to the dead Esay 8.19 Purgatorie then what is it but an impudent checke to the merit of Christ and quiet of the Saints And for these who stand for the Kitchin in which it burneth and chimney whereout it smoketh or rather Kitchin for which it burneth and chimney that it makes to smoke let them tell vs where the place is when it began how long it must continue who are there punished what is there punishment and who the tormentor that wee may beleeue them In these points they are at oddes with themselues and how then can they be at euen with vs or with the truth But this is more largely discouered by a worthy preachor vpon this very place in print And so for this lie of Purgatorie let vs leaue it to the inuentors to the Mowles and to the Buckes Esay 2.20 that is to the Egyptians from whom it came and the old Greeke Poets of whom Plato first receiued it and Virgil after him and diuers heathen Philosophers and Poets after them and let vs come to the first of these comforts that are expressed here Peace c. By peace the Prophet meaneth the peace of the righteous in the full ioy of their soules after death As if hee should haue said they shall then in their soules receiue immediately perfect prosperitie and consummation of blisse So much the word translated peace Doctr. will beare From whence the doctrine is In heauen there is not onely true happinesse but perfection of happinesse nor sound ioy onely but fulnesse of ioy The ioies prepared for the Elect are so absolute and strange that neither eye hath seene to wit eye mortall