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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	dead_a	open_v	stand_n	2,207	5	11.9170	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08578	An explanation of the generall Epistle of Saint Iude. Delivered in one and forty sermons, by that learned, reverend, and faithfull servant of Christ, Master Samuel Otes, parson of Sowthreps in Norfolke. Preached in the parish church of Northwalsham, in the same county, in a publike lecture. And now published for the benefit of Gods church, by Samuel Otes, his sonne, minister of the Word of God at Marsham	Otes, Samuel, 1578 or 9-1658.; Otes, Samuel, d. 1683.	1633 (1633)	STC 18896; ESTC S115186	606,924	589

will not be moved with it O Iesu take away these stony hearts and give us fleshly hearts O duri indurati obdurati filii Adae O durate indurate and obdurate sonnes of Adam quos non movet tanta benignitas whom such great gentlenesse and courtesie cannot move Let us sorrow with Corinth wash Christs feet with Mary let us weepe bitterly 2 Cor. 7. with Peter that wee serve God no better The Sunne knew Christ and therefore against kind was eclipsed the wind knew Luke 7. Mar. 15. Mar. 2. Mat. 14. Mat. 28. Iohn 1. 10. him and therefore left blustring at his word the Sea knew him and therefore bare him up that hee walked drie foote upon the waters the Earth knew him and therefore opened when hee rose the Divels knew him onely vile man knoweth him not Hee came among his owne and his owne received him not but let us receive him and serve him in holinesse and righteousnesse let us obey his commandements feare his judgements and submit our selves 1 Sam. 3. 18. to his blessed will and pleasure saying with Eli It is the Lord let him doe what seemeth him good THE TENTH SERMON VERS IV. Which were of old before ordained to this condemnation c. Destruction the end of the the ungodly HAving thus described the wicked Which were before of old ordained to condemnation by their life hee commeth now to describe them by their end and here hee preventeth an objection by a figure called Praeoccupatio lest they should take offence and say why doth God suffer these wicked men Hypocrites Atheists Wantons Libertines Blasphemers why doe they prosper why is pride unto them as a chaine why doe the wicked live Psal 73. 6. Iob 21. 7 8. 9 10 11 12 13. and waxe old and grow in wealth their seede is established in their sight with them and their generation before their eyes their houses are peaceable and without feare and the rod of God is not upon them their Bullocke gendreth and faileth not their Cow calveth and casteth not her calfe they send forth their Children like Sheepe and their sonnes dance they take the Tabret and Harpe and reioyce in the sound of the Organs they spend their dayes in wealth and suddenly they goe downe to the grave Iude answereth them That God hath ordained them to Iudgement Fret not thy selfe therefore because of the ungodly neither Psal 37. 1. bee envious for evill doers For they shall soone be cut downe as the grasse and withered like the greene hearbe Here they fare well here they have cappe and knee and all the honour that may bee but Respice finem they walke upon ice in the end they fall For evill doers shall bee cut off yea the armes of the wicked shall be broken the Psal 37. 9 10. 20. wicked shall perish and the enemies of the Lord shall bee consumed as the fat of Lambs even with the smoke shall they consume away Looke not therefore to their lives but to their end their end is damnation The enemies of Gods Church and Children shall not long flourish For tribulation and anguish shall be upon every soule that doth evill In the end God will raine upon them fire brimstone storme and tempest this shall be their portion to drinke Wheat and Chaffe goe together till they come to the flaile but then the wheat is reserved and the chaffe burned Sheepe and Goats goe together Rom. 2. 9. Psal 11. 6 7. Mat. 3. 12. Mal. 3. 17. 1 Pet. 1. Deut. 32. 19. till they come to the fold but then they are separated Gold and Drosse goe together till they come to the Fornace but then the Gold is the purer and the Drosse is moulten Respice ergo finem looke not unto their lives but unto their end O that they were wise then they would understand this they would consider their latter end For surely the prosperity of the wicked shall not continue it shall have an end and their hope shall be cut off God Prov. 24. 19. hath appointed them to Iudgement they shall have no inheritance in the Kingdome of God Thou seest Pharaoh in his Chariot Exod. 14. pursuing Israel but looke againe and thou shalt see him in the Sea feeding Haddockes Thou seest Nebuchadnezzar in his Palace of Babel vaunting and bragging Is not this great Babel that I have built for the use of my Kingdome by the might of Dan. 4. 27. my power and for the honour of my Majestie but looke againe and thou shalt see him in the wildernesse amongst brute beasts Thou seest Herod in his Throne honoured as an Angell but looke againe and thou shalt see him on the ground amongst Act. 12. wormes Thou seest Dionysius in his Chaire of Gold in Siracusa but looke againe and thou shalt see him in Corinth teaching Boyes tossing a Scepter inferulam A Christian must not bee like Polipheme the one-eyed Giant If with one eye wee see Damocles in a bed of Gold with the other eye wee shall see a Sword hang over him in a haire to dash that pleasure If thou lookest on the prosperity of the wicked looke on his end also which is Damnation Antiochus shall not ever make havoke of the Church the rich man shall not ever ruffle in Silke and purple Senacherib 2 Mach. 9. Luke 16. shall not ever raile on the daughter Sion Sapor of Persia shall not ever bee drawne in a Chariot by foure Kings there will be an Prov. 23. 18. end there will bee an end and their hope shall bee cut off They here used more the Greeke word signifieth noted or written in a booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a phrase often used The Prophet Mal. 3. 16. Malachi useth it saying Then spake they that feared God and the Lord harkened and heard it and a booke of remembrance was written before him for them that feared God and thought upon his name And Christ our Savior useth the very phrase saying Rejoyce not that the Luke 10. 20. spirits are subdued unto you but rather rejoyce because your names are written in Heaven And Saint Iohn useth also the same phrase I saw the dead both small and great stand before the throne and the bookes Apoc. 20. 12. were opened and another booke was opened which is the booke of Life And againe the same phrase is used in the description of the heavenly Ierusalem And there shall enter into it no uncleane thing neither whatsoever worketh abomination or Iyes but they which are Gods decree hath two parts Election Reprobation not to be enquired into written in the Lambes booke of Life Not that God needeth any Booke for this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for our capacitie For hee is God onely wise in him are hid all the treasures of Wisedome Knowledge and Vnderstanding hee knoweth all from everlasting and is the cause of all the Knowledge that is in all both

without measure torment without ease Where the worme dieth not and the fire is never quenched Where the wrath of God shall seaze upon body and soule as the flame of fire doth on pitch and brimstone Oh who can expresse the paines of fire and brimstone stinch and darknesse Without hope of release and comfort Men and Angels cannot doe it if that they should summon a Parliament together for the same end and purpose For as S. Iohn said of the 1 Iohn 3. 2. elect It doth not appeare what we shal be so say I of these evill Angels and of all the rable of the reprobats it doth not appeare what they shal be Iudas Herod Pilate have been many hundred yeares in fire already but yet the greatest is to come Then shall thy lascivious eyes be afflicted with the sight of ghastly spirits thy curious eares affrighted with the hideous howling of damned Divels and reprobates thy dainty nose shal be cloyed with noysome stinch of Sulphur thy delicate tast pained with intollerable hunger thy drunken throate shal be parched with intollerable thirst thy mind tormented to thinke how foolish thou wert for earthly pleasures to lose heavens joyes and incurre hellish paynes thy conscience shall ever sting thee like an Adder and thou shalt weepe more teares than there is water in the Sea For the water of the sea is finite but the weeping of a reprobate shall be infinite If any man will aske how it can stand with Gods justice to punish a finite sinne with an infinite punishment S. Gregorie Greg lib 4. Moral cap 12. answereth two manner of wayes First he saith Corda non facta pensat deus God pondereth our hearts not our deeds peccant cum fine qui vivunt cum fine their sinne hath an end because their life hath an end but if they could have lived without end they would have sinned without end Aequum ergo est ut nunquam careat supplicio qui nunquam voluit carere peccato ut nullus daretur illi terminus ultioni qui noluit ponere terminum crimini It is right and just that he should never want punishment which never would want sinne that no end should be given to him of revenge which would make no end of sinning Secondly he answereth thus Quantò major est persona eò major est injuria in illum commissa The greater the person is so much the greater is the trespasse and injurie done unto him An injurie a trespasse done to a meane man a common person that person can bring but his action upon the case against him but a trespas done against a noble man is scandalum magnatum against thy prince and Sovereigne it is death for it is Crimen lesae Majestatis Seing then God is infinite the punishment of the trespasse done against him must be infinite also An other objection is made quomodo paenae inferni perpetuae esse possunt how the paines of hell can be everlasting and how bodies How the pains of hell are eternall can live in those everlasting fires Augustine answereth that the Salamander liveth in the fire and is not consumed in the fire and we have certaine creatures called Crickets that live in hot Aug. de Civitat Dei lib. 21. cap. 2. 4 5. Ovens and Chimnies take them out of those hot places and they dye And further he saith that the ashes of Iuniper being raked up in the coles of Iuniper keepe fire all the yeere an end And againe saith he Take me a Peacocke and dresse it and it will not putrifie but abide sweet all the yeere an end Take me snow and wrap it up in chaffe and it preserves it but take fruit and lay them in chaffe it melloweth and rotteth them Take unslaked lyme and bring it into the Sunne it is cold and throw it into the water and it burneth The adamant is not broken but with the blood of a goat and who can give a reason of this Apud Garamantas there is a fountain so cold in the day that a man cannot drink of the water thereof and so hot in the night that a man cannot touch it for scalding There is a fountaine in Epirus if ye bring torches that burne unto it it puts them out but if ye bring torches that be out it kindleth them There is a stone in Arcadia called Asbestos which being once kindled can never be quenched And there is a stone in Thracia that burneth in the water but put out with oyle The horses of Cappadocia conceive with the wind Thus God dealeth strangely with his creatures why not with the fire of hell these evill Angels and all the damned besides Semper comburentur nunquam consumentur they shall alwayes be burning but never consumed Thirdly it is demanded how the evill Angels and mens bodies Aug. de Civit. Dei lib. 21. cap. 10. can be tormented in the same fire Augustine answereth as the soule of the Epulo was tormented in this fire when his body was in hell Lastly note that the day wherein the Angels shall be judged is called a great day He hath reserved in everlasting chaines under darkenesse unto the iudgement of the great day It is called a great day and it is so called in three respects Great in respect of the Iudge who is thus described by Daniel I beheld till the thrones were Dan. 7. 9 10. set up and the ancient of dayes did sit Whose garments was white as snow and the hayre of his head like the pure wooll his throne was like the fiery flame and his wheeles as burning fire A firy streame issued and came forth from before him c. And he is described by Saint Iohn thus Apoc. 20. 11 12. And I saw a great white throne and one sitting thereupon from whose face fled heaven and earth and I saw the dead both small and great stand before the throne and the bookes were opened and there was another book opened which was the booke of life and the dead were judged after those things which were written in those bookes And againe the same beloved Disciple describeth him thus I saw heaven open and behold a Apoc. 19. 11 12 16. white horse and he that sate upon him was called faithfull and true and he judgeth and fighteth righteously and his eyes were as a flame of fire and on his head were many crownes and he had a name written which no man The day of the last judgemenr why called the great day knew but himselfe and hee hath upon his garment and upon his thigh a name written The King of Kings and Lord of Lords Thus yee see the greatnesse of the Iudge and in respect of him this day is called a great day Secondly it is called great in respect of the Assistants the Angels Dan. 7. 10. For Thousand thousands shall minister unto him and tenne thousand thousands shall stand before him And hee shall come to judgement Mat.