Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	day_n	lord_n	resurrection_n	1,450	5	9.0585	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28370	The remaines of the Right Honorable Francis, Lord Verulam, Viscount of St. Albanes, sometimes Lord Chancellour of England being essayes and severall letters to severall great personages, and other pieces of various and high concernment not heretofore published : a table whereof for the readers more ease is adjoyned.	Bacon, Francis, 1561-1626.; Bodley, Thomas, Sir, 1545-1613.; Palmer, Herbert, 1601-1647. Characteristicks of a believing Christian.	1648 (1648)	Wing B318; ESTC R17427	72,058	110

in Heaven or Earth yet it is ordinarily dispensed by the preaching of the Word the administration of the Sacraments the covenants of the Fathers upon the children prayer reading the censures of the Church the society of the godly the crosses and afflictions Gods benefits his judgments upon others Miracles the contemplation of his Creatures All which things some be more principall God usethas the meanes of Vocation or conversion of his elect not derogating power to call immediately by his grace at all hours moments of the day that is of mans life according to his good pleasure That the word of God whereby this will is revealed continued in revelation tradition untill Moses that the Scriptures were from Moses time to the times of the Apostles Evangelicts in whose ages after the comming of the Holy Ghost the Teacher of all truth the booke of the Scriptures is shut and closed up to receive any new addition and that the Church hath no power over the Scriptures to teach or command any thing contrary to the written word But is as the Ark wherein the tables of the first Testament were kept and preferred that is to say the Church hath onely the Custody and delivery of the Scriptures committed unto the same together with the interpretation of them That there is an Vniversall or Catholique Church of God dispersed over the face of the Earth which Christs Spouse and Christs Body being gathered of the Fathers of the old world of the Church of the Jewes of the Spirits of the faithfull dissolved of the Spirits of the faithfull militant and of the names yet to be born which are already written in the Book of life That there is a visible Church distinguished by the outward works of God Servant and the receiving of the holy doctrine with the use of the misteries of God and the invocation and sanctification of his Holy Name That there is also a Holy succession of the ' Prophets of the new Testamen and Fathers of the Church from the time of the Apostles and Disciples which saw our Saviour in the flesh unto the consumation of the work of the Ministery which persons are called of God by guift or inward annointing and the vocation of God followed by an outward calling or ordination of the Church I Believe that the Soules of those that dy in the Lord are blessed and rest from their labour and enjoy the sight of God yet so as they are in expectation of the further revelation of their glory in the last day At which time all flesh of man shall arise and be changed and shall appeare and receive from Iesus Christ his eternall Judgement and the glory of the Saints shall then be full and the Kingdome shall be give to God the Father from which time all things shall continue for ever in that being and estate which then they shall receive So as there are three times if times they may be called or parts of Eternity The first The time before beginning when the God-head was only without the being of any Creature The second The time of Mystery which continueth from the Cretion to the dissolution of the World The third The time of the Revelation of the Sons of God which time is the last and is without change A Prayer made and used by the late Lord Chancellour OEternall God and most mercifull Father in Iesus Christ in whom thou hast made Let the words of our mouths and the meditations of our hearts be now and ever gracious in thy sight and acceptable unto thee O Lord our God our strength and our Redeemer OEternall God and most mercifull Father in Jesus Christ in whom thou hast made a Covenant of grace and mercy with all those that come unto thee in him in his name and mediation we humbly prostrate our selvs before thy throne of thy mercies seat acknowledging that by the breach of all thy holy Lawes and commandements we are become wild Olive branches strangers to thy covenant of grace wee have defaced in our selvs thy sacred Image imprinted in us by Creation wee have sinned against heaven and before thee and are no more worthy to be called thy children O admit us into the place even of hired servants Lord thou hast formed us in our Mothers Wombs thy providence hath hitherto watched over us and preserved us unto this period of time O stay not the course of thy mercies and loving kindnesse towards us Have mercy upon us O Lord for thy dear Sonne Christ Jesus sake who is the way the truth and the life In him O Lord we appe●l from thy justice to thy mercy beseeching thee in his name for his sake only thou wilt be graciously pleased freely to pardon and forgive us all our sins and disobedience whether in thought word or deed committed against thy divine Majesty and in his precious bloud-shedding death and perfect obedience free us from the guilt the stain the punishment and dominion of all our sins cloath us with his perfect righteousnesse there is mercy with thee O Lord that thou mayst be feared yea thy mercies swallow up the greatnesse of our sins speak peace to our souls and consciences make us happy in the free remission of all our sins and be reconciled to thy poor servants in Jesus Christ in whom thou art well pleased Suffer not the works of thine own hands to perish thou art not delighted in the death of sinners bat in their conversion Turn our hearts and weshall be turned convert us and we shall be converted illuminate the eyes of our mindes and understanding with the bright beames of thy holy Spirit that wee may dayly grow in the saving knowledge of the heavenly mystery of our redempsion wrought by our dear Lord and Saviour Jesus Christ sanctifie our wils and affection by the same Spirit the most sacred fountain of all grace and goodnesse reduce them to the obedience of thy most holy will in the practise of all piety toward thee and charity towards all men Inflame our hearts with thy love cast forth of them what displeaseth thee all infidelity hardnes of heart prophanenesse hypocrisie contempt of thy holy word and ordinances all uncleannesse and whatsoever advanceth it self in opposition to thy holy will And grant that hencefor●h through thy grace we may be inabled to lead a godly holy sober and christian life in true sincerity and uprightnesse of heart before thee To this end plant thy holy feare in our hearts grant that it may never depart from before our eyes but continually guide our feet in the paths of thy righteousnesse and in the ways of thy commandements increase our weak ●aith grant it may dayly bring forth the true fruits of unfeigned repentance that by the power of the death of our Lord and Saviour Jesus Christ we may dayly dy unto sin and by the power of his resurrection wee may be quickned and raised up to newnesse of life may be truly born a new and may be effectually made partakers of the first resurrection that then the second deach may never have dominion over us Teach us O Lord so to number our days that wee may apply our hearts unto wisdome make us ever mindfull of our last end and continually ●o exercise the knowledge of grace in our hear●s that in the said divorce of soul and body we may be translated here to that Kingdom of glory prepared for all those that love thee and shal trust in thee even then and ever O Lord let thy holy Angels pitch their ●ents round about us to guard and defend us from all the malice of Sathan and from all perils bo●h of soule and body Pardon all our unthankfulnesse make us dayly more and more thankful for all thy mercies and benefits dayly powred down upon us Let these our humble prayers ascend to the throne of grace and be granted not only for these mercies but for whatsoever else thy wisdome knows needfull for us and for all those that are in need misery and distresse whom Lord thou hast afflicted either in soul or body grant them patience and perseverence in the end and to the end And that O Lord not for any merits of thy Son and our alone Saviour Christ Jesus to whom with thee and the holy Spirit be ascribed all glory c. Amen Imprimatur JA: CRANFORD ERRATA PAge 2. line 21. for ●ege read regall p. 7. l. 9. for my r. suit p. 10. l. 23. so wast r. wast p. 12. l. 7. for is ready r. is not ready p. 14. for my r. any ibid● 28. for not r. but p. 21. l. 17. for that part r. in that part p. 28. l. 8. for worst r wast p. 31 l. 8. for as no r. as a new ibid l. 20 for upon the r. upon your p. 32. l. 11. for moved to think r. moved so to think p. 35. l. 7. for here r. there p. 36. l. 3. read as to pretend not only a desensive war as in times past but a whole reconquest ibid l. 10. for respect r. therespe●● p. 48. l. 8 for verosity r. vivacity p. 73. l. 27. for was good r. not good The Reader will also meet with some stight errours as purpose for propose remission for commission and such like 1. Custome 2. Wisdome 3. Iustice 4. Rule against it

subordinate Magistrates but absolute Kings and what doth the King leave to himselfe who giveth so much to others as he hath himself Nei her is there a greater bond to tye the Subject to his Prince in perticular then when he shall have recourse unto him in his person or in his power for reliefe of the wrongs which from private men be offered or for reformation of the oppressions of any subordinate Magistrate shall impose upon the people There can be no offence in the Judge who hath power to execute according to his discretion when the discretion of any ●udge shall be thought fit to be limited And therefore there can be therein no reformation whereby the King in this useth no prerogative to gaine his Subjects right then the Subject is bound to suffer helplesse wrong and the discon●ent of the people is cast upon the King the Lawes being neglected which with their equity in all o●her causes and judgments saving this interpose themselves and yeeld remedy And to conclude Custome cannot confirme that which is any wayes unreasonable of it self Wisdome will not allow that which is many wayes dangerous and no wayes profitable Justice will not approve that Government where it cannot be but wrong must be committed Neither can there be any rule by which to try it nor meanes of reformation of it Therefore whosoever desireth Government must seek such as he is capable of not such as seemeth to himself most easie to execute for it is apparent that it is easie to him that knoweth not law nor justice to rule as he listeth his will never wanting a power to it self but it is safe and blamelesse both for the Iudge and People and honour to the King that Iudges be appointed who know the Law and that they be limited to governe according to the Law Short Notes for civill conversation by Sir Francis Bacon TO deceive mens expectations generally which Cautell argueth a staid mind and unexpected constancie viz. in matters of fear anger sudden joy or griefe and all things which may effect or alter the mind in publique or sudden accidents or such like It is necessary to use●a stedfast countenance not wavering with actions as in moving the head or hand too much which sheweth a fantasticall light and sickly operation of the spirit and co●sequently like mind as gesture only it is sufficien● with leisure to use a modest action in either In all kinds of speech either pleasant grave severe or ordinary it is convenient to speak leisurely and rather drawingly then hastily because hasty speech confounds the memory and oftentimes besides unseemlinesse drives a man either to a non-plus or unseemly stammering harping upon that which should follow wheras a slow speech confirmeth the memory addeth a conceit of wisdome to the hearers besides a seemlinesse of speech and countenance To desire in discourse to hold all arguments is ridiculous wanting true judgment for in all things no man can be exquisite To have common places to discourse and to want-variety is both tedious to the hearers and shewes a shallownesse of conceit therefore it is good to varie and my speeches with the present occasions and to have a moderation in all their speeches especially in jesting of Religion State great persons weighty and important businesse poverty or any thing deserving pitty A long continued speech without a good speech of interlocation sheweth slownesse and a good reply without a good set speech sheweth shallownesse and weaknesse To use many circumstances ere you come to the matter is wearisome and to use none at all is but blunt Bashfulnesse is a great hinderance both of uttering his conceit and understanding what is propounded unto him wherefore it is good to presse himself forwards with discretion both in speech and company of the better sort Vsus promptus facit An Essay on Death by the Lord Chancellour Bacon I Have often thought upon death and I find it the least of all evills All that which is past is as a dreame and he that hopes or depends upon time coming dreames waking so much of our life as we have discovered is already dead and all those houres which we share even from the breasts of our Mother untill we return to our Grand-mother the Earth are part of our dying dayes whereof even this is one and those that ●ucceeds are of the same nature for we dye d●yly and as others have given place to us so we must in the end give way to others Physitians in the name of Death include all sorrow anguish disease calamity or whatsoever can fall in the life of man either grievous or unwelcome But these things are familiar unto us and wee suffer them every houre therefore we dye dayly and I am older since I affirmed it I know many wisemen that fear to dy for the change is bitter 〈◊〉 and flesh would refuse to prove it besides the expectation brings terrour and that exceeds the evill But I do not believe that any man fears to be dead but only the stroke of death and such are my hopes that if Heaven be pleased and Nature renew but my lease for 21. yeares more without asking longer dayes I shal be strong enough to acknowledge without mourning that I was begotten mortall vertue walkes not in the high-way though she go per alta this is strength and the bloud to vertue to contemn things that be desired and to neglect that which is feared Why should Man be in love with his setters though of Gold Art thou drowned in security then I say though art perfectly dead For though thou movest yet thy soule is buried within thee and thy good Angell either forsakes his Guard or sleepes there is nothing under Heaven saving a true friend who cannot be counted within the number of moveables unto which my heart doth leane And this dear freedome hath begot●en me this peace that I mourn not for that end which must be nor spend one wish to have one minute added to the incertaine date of my yeares It was no mean apprehension of Lucian who sayes of Menippus that in his travels through Hell hee knew not the Kings of the Earth from other men but only by their lowder cryings and tears which was fostered in them through the remorsefull memory of the good dayes they had seen and the fruitfull havings which they so unwillingly left behind them he that was well seated looked back at his portion and was loath to forsake his Farme and others either minding marriages pleasures profit or preferment desired to be excused from Deaths banquet they had made an appointment with Earth looking at the blessings not the hand that enlarged them forgetting how unclothedly they came hither or with what naked ornaments they were arrayed But were we servants of the precept given and observers of the Heathens Rule Memento mori and not become benighted with this seeming felicity we should enjoy them as men prepaaed to loose and

times thinks himselfe to have no grace at all and yet how poor and afflicted soever he be besides he would not change conditions with the most prosperous man under Heaven that is a manifest Worldling XXVI He thinkes sometimes that the Ordinance of God doe him no good yet he would rather part with his life then be deprived of them XXVII He was born dead yet so that it had been Murther in any to have taken his life away After he began to live he was ever dying XXVIII And though hee hath an eternall life begun in him yet hee makes account he hath a death to passe through XXIX He counts self murther a hainour sinne yet is ever busied in crucifying the flesh and in putting to death his earthly Members not doubting but there will come a time of glory where he shall be esteemed precious in the sight of the great God of Heaven and Earth appearing with boldnesse at his Throne and asking any thing he needs being endued with humility by acknowledging his great crimes and offences and that he deserveth nothing but severe punishment XXX He believes his soul and body shall be as full of glory as them that have more and no more full then theirs that have lesse XXXI He lives invisible to those that see him and those that know him best do but guesse at him yet those many times judge more truly of hm then he doth of himself XXXII The world will sometimes account him a Saint when GOD accounted him a hypocrite and afterwards when the World branded him for an Hypocrite then God owned him for a Saint XXXIII His death makes not an end of him His soule which was put into his body is not to be perfected without his body yet his soul is more happy when it is separated from his body then when it was joyned unto it And his body though torn in pieces burnt in ashes ground to powder turned to rottennesse shall be no loser XXXIV His Advocate his Surety shall be his Judge his mortall part shall become immortall and what was sowne in cor●…ption shall be raised in incorruption and glory and a finite Creature shall possesse an infinite happinesse A Confession of the Faith Written by Sir Francis Bacon Knight Viscount of St. Alban about the time he was Sollicitour Generall to our late Soverign Lord King James I Believe That nothing is without beginning but GOD nor Nature no Matter no Spirit but one only and the same GOD That GOD as he is Eternall Almighty only wise only God in his Nature so he is eternally Father Sonne and holy Spirit in Persons I believe That God is so holy pure realous that it is impossible for him to be pleased in any Creature though the work of his own hand so that neither Angel Man nor World could stand or can stand one moment in his eyes without beholding the same in the face of a Mediator And therefore that before him with whom all things are present The Lambe of God was slain before all Worlds without which Eternal Councel of his it was impossible for him to have descended to any work of Creation but should have enjoyed the blessed and individuall Society of three Persons in God head only for ever but that out of his eternall and infinite goodnesse and love purposing to become a Creator and to communicate with his Creatures he ordained in his Eternall Councell That one Person of the God head should in time be united to one Nature and to one particular of his Creatures That so in the person of the Mediator the true sadder might be fixed whereby God might descend to his Creatures and the Creatures might ascend to God So that by the reconciliation of the Mediatour turning his Countenance towards his Creatures though not in the same degree made way unto the disposition of his most holy and sacred will whereby some of his Creatures might stand and keep their State others might fall and be restored into their state but yet remaine in Being though under wrath and corruption all in the vertue of the Mediator which is the great Mystery and perfect Centry of all Gods ways with his Creatures unto which all his other works and wonders do but serve and refer That he chose according to his good pleasure Man to be that Creature to whose Nature the Eternal Son of God should be united and among the Generations of men elected a small flock to whom the participation of himself he purposed to expresse the riches of his glory All the ministration of Angels damnation of Divels and Reprobats and universall administration of all Creatures and dispensation of all times have no other end but as the wayes and Ambages of God to be furthet glorified of his Saints who are one with the Mediator who is one with God That by vertue of his Eternall Councel touching a Mediator he descendeth at his own good pleasure and according to times seasons to himself known to become a Creator and by his Eternall Word created all things and by his Eternall Spirit doth comfort and preserve them That he made all things in their first estate good and removed from himself the begining of all evill and vanity unto the liberty of the Creature but reserved in himself the begining of all restistitution and the liberty of his grace using neverthelesse and turning the falling and desention of the Creature which to his Presciens was eternally known to make way to his Eternall Councell touching a Mediator and the Work he purposed to accomplish in him That God created Spirits whereof some kept their standing and others fell He created Heaven and Earth and all their Armies and Generations and gave unto them constant and everlasting Laws which we call Nature which is nothing else but the Laws of Creation which Laws neverthelesse have had three changes or times and are to have a fourth and last 1. The first When the matter of Heaven and Earth was created without formes 2. The second The interim of every dayes work 3. The third By the Curse which notwithstanding was no new Creation but a Privation of part of the first Creature And the last end of the world the manner where of is not yet revealed So as the lawes of Nature which now remaine and govern Inviolably till the end of the world begin to be in force when God first rested from his works and ceased to create But received a revocation in part by the curse since which timey the changed not That notwithstanding God hath rested and ceased from creating since the first Sabboth yet neverthelesse he doth accomplish and fullfill his divine will in all things great and small singular and generall as fully and exactly by providence as he would by miracle new creation though his worke be not immediate direct but by compasse not violating Nature which is his owne law upon his Creatures That as at the first the Soule of Man was

not produced by Heaven or earth but was breathed immediatly from God So that the wayes and proceedings from God with Spirits are not concluded in Nature that is in the lawes of Heaven and Earth but are reserved to the law of his secret will and grace wherein God worketh still and resteth not from the work of Creation but continnueth working till the end of the world what time that worke also shall be accomplished and an eternall Sabboth shall ensue Likewise that whensoever God doth break the law of Nature by miracles which are ever new Creatures he never cometh to that point or passe but in regard of the worke of Redemption which is the greater and whereunto all Gods Saints and Martirs do referre That God created man in his owne likenesse or Image in a reasonable Soule in innocency in free-will in Soveraignty That he gave him a law and commandement which was in his power to keep but he kept it not That Man made a totall defection from God presuming to imagine that the commandement and pro●i●ition of God were not the rules of good and evill but that good and evill had their Principles and Beginnings to the end to depend no more upon Gods will revealed but upon him and his own light as a God then the which there would not be a Sinne more opposite to the whole law of God That neverthelesse this great sinne was not originally moved by the malice of man but was intimated by the suggestion and instigation of the Divell who was the first defected Creature who did fall of malice and not by temptation That upon the fall of man death and vanity upon the Justice of God and the Image of God was defaced and Heaven and Earth which was made for mans use were subdued and corrupted by his fall But then that instant and without intermission of time after the words of Gods law became through the fall of man frustrate as to obedience there succeeded the greater word of the promise the righteousnesse of God might be wrought by faith That aswell the law of God as the word of his promise enduce the same for ever but that they have been revealed in severall manners according to the dispensation of times for the law was first imprinted in that remnant of light of nature which was left after the fall being sufficient to accuse then it was more manifestly expressed in the written law was yet more opened to the Prophets lastly expounded in the true perfection of the Sonne of God the great Prophet and interpreter of the law That likewise the word of the promise was manifested revealed First by the immediate revelation inspiration after the figures which were of two Natures The one of the Rites and Ceremonies of the Law the other continuall History of the old World Church of the Jews which though it be literall is true yet it is pregnant of a perpetuall allegory and shadow of the work of redemption to follow the same Promise or Evangell was more cleerly revealed and declared by the Prophets and then by the Son himself And lastly by the holy Ghost which illuminateth the Church to the end of the World That in the fulnesse of Time according to the promise and oath of God of a chosen Image descended the blessed Seed of the Woman Jesus Christ the only begotten Son of God and Savior of the Word who was conceived by the holy Ghost and took flesh of the Virgin Mary That the Word did not only take flesh or was joyned to flesh but was flesh though without confusion of substance or nature so as the Eternal Son of God and the ever blessed Son of Man was one Person So one as the blessed Virgin may be truly and Catholikely called Dei Para the Mother of God So one as there is unity in universal Nature Not that the soul and body of Man so perfect for the three heavenly Unities whereof that as the second exceed all natural Unities that is to say the unity of God and Man in Christ and the Church the holy Ghost being the worker of both these latter unities For by the Holy Ghoct was Christ incarnate quickned in the flesh and by the Holy Ghost is Man regenerate and quickned in the Spirit That Jesus the Lord became in the flesh a Sacrifice for sin a satisfaction and price to the justice of God a meritour of glory and the Kingdom a Pattern of all Righteousnesse a Preacher of the Word which himself was a finisher of the Ceremonies a corner stone to remove the sepa●ation between Jew and Gentile an intercessour for the Church a Lord of Nature a conqueror of death and the power of darknesse in his Resurrection And that he fulfilled the whole councell of God performed his whole sacred office and annointing in Earth accomplished the whole work of Redemption and restitution of man to a state superiour to the Angels whereas the state of his Creation was inferiour and reconciled and established all things according to the eternall will of the Father That in time Jesus the Lord was born in the days of Herod and suffered under the government of Pontius Pilat being Deputy of the Romans and under the high Priesthood of Caiphas and was betrayed by Judas one of the 12. Apostles and was crucified at Jerusalem and after a true and natural death and his body laid in the Sepulchre the third day he raised himself from the bonds of death and arose and shewed himself to many chosen witnesses by the space of many days And at the end of those days in the sight of many ascended into Heaven where he continueth his intercession and shal from thence at a day appointed come in great glory to judge the World That the sufferings and merit of Christ as they are sufficient to do away the sins of the whole World so they are only effectuall to such as are regenerate by the Holy Ghost who breaketh where he will of free grace which grace as a seed incorruptible quickneth the Spirit of Man and conceiveth him a new the Son of God and a Member of Christ So that Christ having Mans flesh and Man having Christs spirit there is an open passage and mutual imputation whereby sinne wrath is conveyed to Christ from man and merit and life is conveyed to Man from Christ which Seed of the Holy Ghost first figureth in us the Image of Christ slain or crucified in a lively faith and then reigneth in us the Image of God in holinesse and charity though both imperfectly and in degrees far differing even in Gods elect aswel in regard of the fire of the spirit as of the illumination which is more or lesse in a large proportion as namely in the Church before Christ which yet neverthelesse was partakers of one and the same salvation and one and the same means of salvation with us That the work of the Spirit though it be not tyed to any means