Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	lay_v	rust_n	treasure_n	1,907	5	9.8005	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25250	Ultima, = the last things in reference to the first and middle things: or certain meditations on life, death, judgement, hell, right purgatory, and heaven: delivered by Isaac Ambrose, minister of the Gospel at Preston in Amoundernes in Lancashire.; Prima, media, & ultima. Ultima.	Ambrose, Isaac, 1604-1664.	1650 (1650)	Wing A2970; ESTC R27187	201,728	236

then shall your souls be hurried by Devils to that infernall lake whence there is no redemption O beloved O wretch whosoever thou art Canst thou possibly sleep in such a case as this Canst thou go to bed with a conscience laden with sin Canst thou take any sleep which is the brother of death when thou lyest now in danger of eternall death Consider I pray what space what distance how far off is thy soul from death from hell from eternity no more but a breath one breath and no more no more but a step one step and more O beloved were not this lamentable that some one of us that now are standing or sitting should this night sleep his last and to morrow have his body brought to be buried yea and before to morrow morning have his soul which the Lord forbid cast from his bed of feathers to a bed of fire and yet alas alas if any of us this night dye in his sin or in a state unregenerate thus will it be with him whosoever he be to morrow may his body lye could under earth and his soul lodg in hell with this miserable rich man Vse 2 But let me speake to you of whom I hope better things it is good counsell for you all to exspect death every day and by this means death fore-seen cannot possibly be sudden no it is he onely dyes suddenly that dyes unpreparedly Watch therefore saith our Saviour be ever in a readiness and finally that this rich man may be your warning you that tender your souls learn that lessen of our Saviour Lay not up for your selves treasure upon earth where moth and rust doth corrupt and where thieves break thorow and steal but lay up for your selves treasures in Heaven where neither moth nor rust doth corrupt and where thieves do not break thorow nor steal Mat. 6.19 20. Mat. 6.19 20. You will say What treasures are those I answer These treasures are those stocks of grace that will last for ever it is that circumspect walking Ephes 5.15 Ephes 5.15 that fervency of spirit Rom. 12.11 Rom 12.11 that zeal of good works Tit. 2 14. Tit. 2.14 that purity which St. Iohn makes a property of every true hearted professour 1 Joh. 3.3 1 Joh. 3.3 In a word it is the work the life the power of that prayer that the rest of our life hereafter may be pure and holy these are heavenly hoords indeed O that we would treasure up such provision against the day of calamity If while it is called to day we would make our peace with his heavenly Highness by an humble continued exercise of repentance if in this time of grace we would purchase Gods favour and those rarest jewells of faith and a good conscience if now before we appear at the dreadfull Tribunall we would make God and his Angels our friends in the Court of Heaven O then how blessed would out deaths be to us came it never so suddenly still should death find us ready and if ready no matter how suddenly yea though it were this this night I have broke ope the writ and you see when it must be served this night but in this Quando there is both suddenness and sadness it is not this day but this night Let this end this dayes discourse and the next day we will lay open the nights dark sadness it is a dismall time and God give us grace so to provide that we may be ready with oyle in our lamps and enter with our Saviour into his blessed Kingdome Night HE sins all day and dyes at night and why at night This you know is frequent and there is reason most are begot and born and therefore dye at night but we must further then the lists of nature this night was more then ordinary as being the fittest time to aggravate his griefe weigh but the circumstances First It was a night of darkness and this may encrease the horrour of his judgment think but what a fear seized on the Aegyptians Wisd 17.5 when no power of the fire must give them light nor might the clear flames of the stars lighten the horrible night that fell upon them The Husband-men the Shepherds the work-men Exod. 10.23 all were bound with one chain of darkness No man saw another neither rose up from the place where he was for three days Exod. 10.23 Was not this fearfull darkness you may guesse it by the effects they were troubled and terrified and swooned as though their own souls should betray them Wisd 17.18 19. Whether it were an hissing wind or a sweet noyse of birds among the spreading branches or a pleasing fall of waters running violently or a terrible sound of stones or the running of skipping beasts or the noyse of cruell beasts or the eccho that answereth again in the hollow mountains these fearfull things made them to swoon for fear And if thus the Egyptians how was it with this Worldling a darknesse seized on him that engendred a thousand times more intolerable torments Wisd 17.21 This was the image of that darkness which should afterward receive him and yet was he unto himself more grievous then the darknesse It was not an outward but an utter darknesse not onely to be not seen but to be felt and feared Imagine then what visions what sounds what sights what sudden fires appeared unto him Unhappy Worldling look round about thee although it be dark here is something to be seen above is the angry Judge beneath is the burning lake before is gloomy darknesse behind is infallibe death on thy right and left hand a legion of evil angels exspecting every moment to receive the prey Here is a sight indeed able to break the very heart-strings of each seer If some have lost their wits by means of some dreadfull sight yea if the very suspicion of Devils have caused many men to tremble and the hairs of their heads to stand staring upright what then was the fear and terrour of this man when so many dreadfull horrible hellish monsters stood round about him now readie to receive him O ye sonnes of men stand in aw and sinne not Psal 4.4 commune with your own heart and in your chamber and be still Will not this fear you from your sinnes Suppose then you lay on your beds of death were the Judge in his throne your souls at the Barre ths accuser at your elbows and hell ready open to shut her mouth upon you O then how would you curse your selves and bewail your sins What horrible visions would appear to you in the dark horrible indeed In so much saith * Cyril de vitae beati Hieron ad fin Epist one that were there no other punishment then the appearing of Devils you would rather burn to ashes then endure their sights Good God that any Christian should live in this danger and yet never heed it till he sees its terrour How many have gone thus

in some to receive but others to depart this must needs be a disgracefull vexation so when the glory of heaven and those unvaluable treasures shall be opened and dealt about to the faithfull what horrour will it be to the reprobates to be cast off with a depart no share accrues to them no not so much as one glimpse of glory must chear their dejected countenances but as ill-meriting followers they are thrust from the gates with this watch-word to be gone Depart But whence there is the losse from me and if from me then from all that is mine my mercy my glory my salvation Here is an universall spoil of all things of God in whom is all goodnesse of the Saints in whom is all solace of the Angels in whom is all happinesse of heaven wherein all pleasures live ever and ever Whither O Lord shall the cursed go that depart from thee into what haven shall they arrive what Master shall they serve is it thought so great a punishment to be banished from our native soils what then is this to be banished from Almighty God and whither but into a place of horrour to whom but to a cursed crew of howling reprobates Depart from me Who are they Ye cursed Christ hath before invited you with blessings but these refused now take you the curse to your despight Psal 109.17 the wicked man saith the Prophet as he hath loved cursing so let it come unto him hath he loved it let him take his love as he hath cloathed himself with cursing as with a garment so let it come into his bowels like water and like oyl into his bones Psal 109.18 Psal 109.18 No sooner our Saviour cursed the Fig-tree but leaves and boughs body and root all wither away and never any more fruit grows thereon and thus shall the wicked have a curse like the Ax which put to the root of the tree Matth. 3.10 shall hew it down and cast it into the fire Go ye cursed But whither must they go into everlasting fire O what a bed is this for delicate and daintie persons no feathers but fire no friends but furies no ease but fetters no light but smoak no Chimes nor Clock to passe away the night but timelesse eternitie A fire intollerable a fire burning never dying O immortall pains Esai 33.14 which of you saith the Prophet is able to dwell in the burning fire who can endure the everlasting flames it shall not be quenched night nor day the smoak thereof shall go up evermore the pile is fire and much wood Esai 30.33 and the breath of the Lord like a river of brimstone kindles it What torment what calamitie can be compared with the shadow of this the wicked must be crowded together like brick in a fiery Furnace there is no servant to fanne cold air on their tormented parts not so much as a chink where the least puff of wind might enter in to cool them it is a fire an everlasting fire For whom prepared for the Devil and his Angels heavy companie for distressed souls the Serpents policie could not escape hell nor can the craft of our age so deal with this Serpent as thereby to prevent this fire it was sure prepared for some as some have prepared themselves for it burning in lust in malice in revenge untill themselves their lust malice revenge and all burn together in hell Tophet is prepared of old Esai 30.33 whither that day-starre as fallen from heaven and a black crew of Angels guard him round in that lake of hell there must these howling reprobates keep their residence the last sentence that never is recalled is now pronounced what Go Who ye cursed Whither into everlasting fire to what companie to a crew of Devils and their Angels O take heed that ye live in Gods fear least that leaving his service he give you this reward Depart ye cursed Vse And is not this worthy your meditation Consider I pray you what fearfull tremblings seiz on their souls that have their sentence for eternall flames If a Lord have Mercy on thee Take him away Jaylour will cause such shedding of tears folding of arms and wringing of hands what will this sentence do Go ye cursed c. O which way will they turn or how will they escape the Almighties wrath to go backward is impossible to go forwards intolerable whose help will they crave God is their Judge heaven their fo the Saints deride them Angels hate them all creatures cry for vengeance on them God Lord what a world of misery hath seized on these miserable souls their Executioners are Devils the Dungeon Hell the earth stands open and the cruell Furnace ready-boyling to receive them into what a shaking fit of distractions will these terrours drive them every part shall bear a part in this dolefull ditie eyes weep hands wring breasts beat hearts ake voyces cry horrour dread terrour confusion are lively equipages of this tragick Scene Now O man of earth what will all thy wealth avail thee what can all thy pleasures profit thee one drop of water to cool thy fiery tongue in hell is more worth then a world of treasures all the gold and precious stones the world affords will not buy one bottle of water all thy golden gods and silver plates cannot prevail one drammme of comfort but rather as they were thy bane on Earth so they will aggravate thy pain in Hel. Who pities not the vilest creature to see it suffer torments and no way to release it who then will not pitie this end of the wicked when they must suffer and suffer yet never feel ease of pain nor end of torments A sentence not to be revoked yet unsufferably to be endured torment on torment anguish on anguish fire upon fire and though a River nay a sea of tears drop from their eyes yet cannot one spark be quenched the worm never dies Mark 9.44 the fire never goes out Go ye into everlasting fire not piled of consuming wood or the black moulds turning to white ashes but kindled by the Judges breath of pitch and sulphure Rivers of boyling Brimstone runne from everlasting springs in these hot Bathes was that Dives dived when those fierie words came flaming from his mouth as spitting fire Luke 16.24 Let Lazarus dip the tip of his finger in water to cool my tongue Alas what should a drop of water do on a finger when rivers cannot quench the tip of his tongue he lies on a bed of never-dying flames where brimstone is the fuel devills the kindlers the breath of an offended God the bellows and hell the furnace where bodie and soul must ever lie and frie in scorching torments O let the heat of these flames quench the heat of our sinne if once the sentence passe there is no reprieve to be hoped for this is the last Day of Doom when our sinns must be revealed our Reward proportioned and as we have

Reapers at the generall harvest Vse O then having yet a little time how should we labour to escape Hels horrour let the Proud be humbled the Epicure fast the Drunkard pray the Adulterer chastise himself to pull down his body and for the Covetous wretch let him with all holy greedinesse lay out his bags for the eternal good of his soul Alas one foot in heaven is better then all your lands on earth I had rather be a door-keeper in the house of my God Psal 84.10 then to dwell in the Tents in the houses in the Palaces of the wicked Now then in the fear of God reform your lives and your harvest without question shall be the joy of heaven or if Tares will be Tares what remains but Binding and Bundling Bind them Bundle them Burn them The harvest is done and the Angels sing and shout for their ended task the Tares are reaped the furrows cleansed the sickles laid aside the sheaves Bundled and to shut up all they must be Burned But stay we them a while and at our next meeting we will set them on fire God make us better seed that we may receive a better crop even that Crown of glory in the highest heavens To burn them VVE have followed the Prisoners from the Barre and brought them to the stake what remains further but to kindle the Faggots and so to shut up all with the burning Hell-fire at the first naming makes my soul to tremble and would the bouldest courage but enter into a serious meditation what it were to lie everlastingly in a red hot scorching fire how could he chuse but stand astonished at the consideration it is a furious fire Rouze up beloved for either this or nothing will awake you from the sleep of sin wherein you snort too securely Some differences there are about this fire many think it a Metaphoricall others a materiall fire be it whether it will it is every way fearfull and farre above the reach either of humane or Angelicall thoughts to conceive If it be Metaphoricall as Gregory and Calvine are of mind then is it either more or nothing lesse terrible when the Holy Ghost shadows unto us the joys of heaven by gold and pearls and precious stones Revel 21. Rev. 21. there is no one thinks but those joys do farre surpasse these shadows and if the pains of hell are set out by fire and flames and brimstone and burning what pains are those to which these are nothing but dumb shows or types Or if hell fire be materiall as Austine and Bullenger do conjecture yet is it farre beyond any fire on earth mark but the difference our fire is made for comfort hell-fire is created for nothing else but torment our fire is blown with some ayrie breath of man but hell fire is blown with the angry breath of God our fire is fed with the fuell of Wood or Cole but hell fire is tempered with all the terrible torturing ingredients of Sulphur and Brimstone or to cut the way nearer I will reduce all the differences to some of these four and so proceed in their order they differ first in heat secondly in light thirdly in their object fourthly in durance First in heat The pile thereof is fire and much wood and the breath of the Lord like a stream of brimstone doth kindle it Esai 30.33 Esai 30.33 This fire is not made by the hand of man nor blown from the bellows of some forge nor fed with any fuell of combustible matter no it is the arm of God and the breath of God and the anger of God that kindles it sharply and continues it everlastingly and I pray if the breath that kindles it be like a stream of brimstone what is the fire it self you know there is a great difference betwixt the heat of our breath and the fire in our chimnies now then if the breath of God that kindles hell fire be dissolved into brimstone What a fearfull fire is that which a great torrent of burning Brimstone doth ever mightily blow A torrent of Brimstone said I no it is not Brimstone but like Brimstone like to our capacity although for the nature this like is not like nay could we know exactly what this breath were you would say I warrant you it were far more hotter then ten thousand Rivers of Brimstone were they all put together Our God saith the Apostle is a consuming fire Heb. 12.29 Heb. 12.29 And if God be a fire what then is hell fire kindled by the breath God O my soul how canst thou but tremble at the thought of this fire at which the very Devils themselves do quake and shiver Pause a while and consider wert thou arraigned at some earthly bar thy doom past the execution at hand and thy body now ready to be cast as many a Martyrs was into some burning fire or boyling Caldron O how wouldest thou shout and roar and cry through the extremity of torment but what is a boyling Caldron to that boyling sea of fire and brimstone pitch and sulphur boyl altogether were not this enough see there the perplexing properties of such heats they burn as Brimstone darkly to grieve the sight sharply to afflict the sense loathsomly to perplexe the smell it is a fire that needs no bellows to kindle it nor admits of the least air to cool it the fuell wasts not the smoke vents not the chimnies are but Reprobate credits where they lie scorching burning houling their lullabies and their nurses furies The flames of Nebuchadnezzars fire could ascend forty nine Cubits but if hell be a bottomless pit sure these flames have an endless height how hot then is that glowing Oven where the fire burns lively the blasts go strongly the wheeles turn roundly and the darkned fuell are those damned souls that burn in an heat surpassing ours unspeakable of us here is one difference Secondly as hell fire differs from ours in heat so in light Cast that unprofitable servant saith our Saviour into utter darkness Mat. 25.30 Matth. 25.30 Vtter to perplexe the mind Darkness to confound the eye Consider but the terrour of this circumstance if a man alone in darkness should suddenly hear a noise of ghosts and spirits coming towards him how would his hair bristle his tongue faulter his blood run to the heart yea I dare say although he felt never a lash from them on his body yet the onely houling of devils would make his very inmost heart to shake and shudder O then what horrour is that when darkness must surround thee and devills hollow to thee and reprobates shrick at the lashing of their bodies and all hell be filled with the cries and ecchoes of Woe woe wo● for their torments and the darkness May be you will object if there be fire there is assuredly light nay without question this fire hath heat no light it is a dark smoaky flame that burns dimm to the eye yet sharp to the

ministers messengers and howsoever it would dazle us to behold their faces yet cannot the brightest Angels stand before God but they are fain to cover their own faces with a pair of wings the difference may appear in Revel 5.13 14. Rev. 5.13 14. where the Lambe is said to sit upon the Throne but the four Beasts and four and twenty Elders fall down and worship him Esai 6.2 Is not here a great distance betwixt the Lamb in his Throne and the Beasts at his feet and yet thus farre will the Lamb descend that for our sakes he will disthrone himself reject his state take the office of an Angel to bring us the glad tidings of salvation in purging our sinnes And was he an Angel nay that was too much he was made saith the Apostle a little lower then the Angels for the suffering of death Heb. 2.9 Heb. 2.9 What the Son of God to be made lower then the Angels here was a leap beyond the reach or compass of all humane thoughts he that made the Angels is made lower by a little then the Angels the Creator is not onely become a creature but inferiour to some creatures that he did create O yee Angels how stand yee amazed at this humility that God your Master should become meaner then his servants that the Lord of heaven should deny the dignity of powers principalities Cherubims Seraphims Arch-Angell or Angell O Iesu how contrary art thou to thy aspiring Creatures some Angels through pride would needs be as God but God through humility is made lower then the Angels not equall with them but a note below them as David that sweet singer of Israel sung thou madest him little lower then the Angels Psalm 8.9 Psal 8.9 cited also in the person of Christ Heb. 2.7 But how much lower by a little saith Paul and if you would know what that little was he tels you again that he took not on him the nature of Angels but he took on him the seed of Abraham Heb. 2.16 Heb. 2.16 Here is that great abysse which all the powers of heaven could no less but wonder at Abrahams Lord is become Abrahams Son the God of Abraham the God of Jsaac and the God of Iacob hath took upon him the seed of Abraham the seed of Isaac and the seed of Iacob wonder above wonders that God should take the shape of Angels is more then we can think but to take on him the nature of man is more then the tongue of Angels can express that the King of heaven should leave his glorious mansion and from the bosome of his Father come into the womb of his mother from that company of Angels and Arch-Angels to a rude rout of sinfull men Tell ye the daughters of Sion behold thy King cometh unto thee saith the Prophet Esay in the 62. Chap. 11. vers Isai 62.11 what could he lesse and what canst thou more wonderfull love that he would come but more wonderfull is the manner of his coming he that before made man a soul after the image of God now makes himself a body after the image of man and he that was more excellent then all Angels becomes lesser lower then the Angells even a mortall miserable wretched man But what man as he is King of heaven let him be King of all the world if he be man let him be the ruler of Mankinde no thou art deceived O Jew that exspectest in thy Saviour the glory of the world fear not Herod the loss of thy Diadem for this child is born not to be thy successor but if thou wilt believe to be thy Saviour was he a King on earth alas look through the Chronicles of his life and you finde him so far from a King that he is the meanest subject of all men where was he born but at Bethlehem a little City where did the shepherds find him but in a sorry cottage who were his Disciples but poor Fisher-men who his companions but Publicans and sinners is he hungry where stands his Table but on plain ground what are his dainties but bread and a few fishes who are his guests but a rout of hungry starved creatures and where is his lodging but at the stern of a ship here is a poor King without either presence or bed-chamber The foxes have holes and the birds of the air have nests but the Son of man hath not whereon to lay his head Matth. 8.20 Matth. 8.20 Descend we a little lower and place him in our own rank what was he but a Carpenter say the Jews in scorn Is not this the Carpenter Maries son Mark 6.3 Mark 6.3 A poor trade sure but to shew us that he was man and how much he hated idleness some time he will bestow in the labours of mans life but O wonder if he will reject majesty let him use at least some of those liberall arts or if he will be mechanicall let him choose to some noble trade Thy Merchants were the great men of the earth said the Angell to Babylon Apoc. 18.23 Apoc. 18.23 Ay but our Saviour is no Adventurer neither is he so stockt to follow any such profession once indeed he travelled into Aegypt with Ioseph and Mary but to shew us that it was no prize you may see Mary his mother steal him away by night without further preparation what gone on a suddain it seems there was no treasure to hide no hangings to take down no lands to secure his mother needs do no more but lock the doors and away what portion then is for the Lord of heaven O sweet Jesu thou must be content for us to hew sticks and stocks besides which after his coming out of Aegypt about the seventh year of his age untill his baptisme by Iohn which was the thirtieth we find little else recorded in any Writers profane or Ecclesiasticall And are we now at our just Quantum alas what quantity what bounds hath the humility of our Saviour is he a Carpenter that were to be master of a trade but he took on him saith the Apostle the form of a servant not a master Phil. 2.7 Phil. 2.7 It is true he could say to his Apostles Ye call me master and Lord and yee say well for so I am Ioh. 13.13 Ioh. 13.13 and yet at that very instant mark but his gestures and you may see their Lord and Master become a servant to his servants his many offices express his services Ioh. 13.4 5. when he rose from supper and laid a side his upper garments and took a towell and girded himself and after that he had poured water in a basen begun to wash his disciples feet and to wipe them with the towell wherewith he was girded O ye blessed spirits look down from heaven and you may see even the Almighty kneeling at the feet of men O yee blessed Apostles why tremble ye not at this so wonderfull sight of your lovely lowly Creatour