Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	bring_v	death_n	sin_n	2,245	5	4.6873	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35684	Pelecanicidium, or, The Christian adviser against self-murder together with a guide and the pilgrims passe to the land of the living : in three books.	Denny, William, Sir, 1603 or 4-1676.; Barlow, Francis, 1626?-1702.	1653 (1653)	Wing D1051; ESTC R22350	177,897	342

else can it come to passe that the Noble Soul of Man should so basely please it self with as foul as general a habit and custome of brutish hunting for the Back and Belly And to ro● in the Mire with trivial Vanities and sordid Pleasures Yea to run with Ambition after a Butter-flie a painted light thing a popular Name a Breath a Nothing And to neglect the divine Contemplation gallant Attempt and most excellent Acquisition of Heavenly matters How else comes it about that no pains is thought enough to fetch a little glittering Earth from the remotest parts of the World from the Indies It is no more Nor of the Dignitie of that which lies upon the Surface Gold hath the lower place by Nature No storm must withstand us No length of Journey tire us Nor Hazard discourage us No we must ha 't Though it brings Pluto's Plagues with it Covetousnesse Contention and a thousand Evils Yet is it neither Food nor Raiment Midas found in the Fable that it was not edible And Licurgus in the Constitution of his Laconian Common-wealth and in the Institution of his Lawes condemned it as not necessary He therefore shut it out of their Gates for a Wrangler or more properly for the prevention of a Quarrel It was against his Communitie and Commutative Justice How else ariseth it that we are so hurried about with our Passions as if we rode upon theSphears with a rapid motion for the obtaining of those things that are so far from being necessary as they are not convenient as for Pleasures in regard of Health and rest for Honours in respect of Contentment and safe enjoyment Were any of these things either of Value or Certainty there were some excuse for Appetite Let us go to Solomon the wisest of men to him that had the Treasury of Knowledge of all from the Cedar to the Shrub that abounded with the means and judgment in the variety of his Experiments What sayes he after his large Progresse Vanitie of vanities saith the Preacher vanitie of vanities all is vanitie What profit hath a man of all his labour which he taketh under the Sun That 's his Beginning And what sayes he in the midst of his Inquisition Lo this onely have I found that God made man upright but they have many inventions And what 's his winding up in the close of All Take his own Words and Gods Holy Spirit in them Let us hear the End of all Fear God and keep his Commandments For this is the whole dutie of Man For God shall bring every work into judgement with every secret thing whether it be good or whether it be evil How Follie and Death are in a Conspiracie together The Vanities of the World are Sin and the Wages of Sin is Death It is time to look about us since our enemies are at hand But which way shall we escape them Let us contemn the World and we avoid its Folly Let us mortifie our selves and we have the better of Death Draw then near thou sad-fac't Soul that hast been overcome with the one and art in Danger of the other Me thinks I see Death in thy Face Thou look'st as though he were in thy Head if not in thy Heart Thou art Miserie all over and die thou must Thou must not lose thy longing Thou hidest from the Day and the Night is a Burden Companie is grievous and Solitude dangerous yet thou lov'st it How strangely thine Imaginations work and as vainly How thy Breast is upon the Rack and thy thoughts upon the Tenters How thy Wishes flie into the Winde and thy Groans do answer one another by Ecchoes What contrivances thou hast in thy secret Paths and how cunning thou art to seek out a Mischief Thou art now rich enough For thou art resolv'd thy Poverty shall not starve thee thou may'st do that thy self Thou art now great enough another shall not give thee a Fall Wilt thou undo thy self that another may not undo thee 'T is not to be altered Die thou wilt Only the manner of Death is the question Come hither Backsliding Man Here is thy nearest way and thy best Death And since nothing would down with thee but Death thou shalt have enough of self-killing Here is a Death that is at hand and full of safety Thou may'st do it by good Authority This Death is lawful Thou shalt not need to travel among opinions to search among the learned for Arguments to strain the sence of Mutilation or to put the Fallacie upon eadem est ratio totius partium Thou shalt not need to trie thy Wit to gather poyson Here is a Death to purpose Thou must kill thy self all over The Dagger or the like strikes but at a Part This strikes at all Mortifie the Flesh and the sinful Members thereof and thou offerest a Sacrifice and committest not a Murder But Sacrifice not as those to Moloch For that is such a Sacrifice as has Murder and Abomination joyn'd to it Draw thine Affections off from the World And thou hast drawn a Dagger against Temptations Fast and thou starvest thy worser self Fast ad mortificationem carnis non usque ad mortem corporis to the mortification of thy sinful Flesh not to the destruction of thy human Body Pray and thy wicked purposes fall by a holy Sword Mortify thy Lusts and in that instant th' art a dead man And thou shalt not need to fear thy dying For thou risest to a new life and hast given thee a better Being Since thou wert so bloudy minded thou shalt have enough of Self-killing even to wearinesse Thou must Kill by mortifying thy Self dayly and thou shalt have Joy and Life by it Since thou wert so bloudy minded take thy Saviour's Bloud and may I say with reverence Sanguinem sitisti sanguinem bibe Did'st thou thirst for Bloud Drink that not as there it was spoken a punishment or contempt to Cyrus but as a Mystery of Reconciliation of Christ to thy Soul and as Sanguis est rivus vitae Bloud is the River of life so shalt thou tast vitam in sanguine the fountain of everlasting life by the streame of that Bloud Ego sum fons ego sum vita sayes our Saviour I am the Well and I am the life When Sara was old and dead to worldly Affections she bare Isaac the Child of Promise If thou hast not mortified in thee worldly Affections thou shalt never arrive at the Joy of the Spirit Therefore we faint not saith Saint Paul but though our outward man perish yet the inward man is renewed dayly 2. Cor. 4. 16. Therefore if any man be in Christ let him be a new creature Old things are passed away Behold all things are become new verse 17. Does thine Eye offend thee Pluck it out Prevent occasion that 's the sence of the Letter according to the most Learned Expositors and hath coherence with the other parts of holy Scripture Art thou libidinous Fasting is the

PEL●●●●ICIDIVM OR THE CHRISTIAN ADVISER AGAINST Self-Murder Together with A Guide and the Pilgrims Passe To the Land of the Living In Three Books Soles occidere redire possunt Senec. LONDON Printed for 〈◊〉 〈◊〉 and are to be sold at the Signe of the George in 〈◊〉 〈◊〉 1653. PELLICANICINIUM SInce All the World is Folly well may one Be th' Hieroglyphick not alone As unprun'd Trees Men all abroad expresse In strange Wild growths A Wildernesse In which alone does dwell each friendless Man Each ' mong'st the rest 's A Pellican This That about the Neast flame hidden brings To take The Foule with singed wings Whose Piety to save her Young from Fire Makes her a Prey to sharp Desire This Pellican owns none that so unclean Do Her Self-Death's Example meane Yet hath she heard within her lonely Place As she t' her Young did put the Case The shreiking Newes that from New Troy did cry Self-murder which did cause her fly From Wildernesse of Beasts to That of Men Where each House seems A Dragon's Den. With stretched Pineons she her Flight does take Leaves Young does not her Young forsake And to that Forrest of hewn Trees squar'd stone Where Thousands dwell yet live Alone She comes And on a sacred Mountain's Head Takes stand and then the Round does tread Earst dedicated was that Place to Paul Not for his cruell Deeds when Saul But for such Acts his Courage did discusse With Beasts in Fight at Ephesus Upon that lofty seeming Ruine she Does all about Destruction see There mounted high as on a Tower she stands To ' th' Desart sings Divine Commands To That forsaken Place with op'ning Wings Pointing her Beak t' her Breast she sings This uncouth Note Why changed Mortalls Why With horrid Deeds thus blast ye Skye How are your Voices chang'd too by done Wrong Now Groanes now Cryes beare Parts in Song And what so tunable was Sweet before Now beares the Burthen does deplore Were once your Hands too smooth your Face too fair Must Faith be traffick for Despair Ah Troynovant Thy too unhappy state May justly feare from Heaven Troy's Fate Which nought can hinder but such ●louds from Eyes Of Penitence as drown Sin 's Cryes Who made The World Who turns the starry Ball Is not Th' Allmighty Head of All What 's Pleasure made is ord'red by His Will His Hests were Lawes And must be still 'T is not Inferiour Wit of things below Can cause by wisdome Ought to grow His Creatures All are All from Him derive Without Him there is Nought can thrive Let Him but turne his Back to Self leave all I' th' darke they reel to ruine fall And but His Way Most High can Not be found His Walk is Not like Paths on ground What Blindnesse then possest bewitched sight That needs it must forsake The Right What unknown God do you adore in vain What Idols set you up in brain Are Those Thy Gods that did from Egypt free Or what doest call thy Liberty Or what Religion is it that you coine When All Sins with Devotion joyne Is Heaven not just or does forget to pay The Debt you scoar'd but yesterday Dispute it not Nor cast with recklesse Mind Approaching Judgments so behind Hark! How the Night-Ravens croak Strange sights appear When Seasons alter Judgment 's near When Self-Destruction does among you rage Soon Publick Fury may engage O stand not out Apostates least you burne To common Ashes in One Urne Returne to Life as I to Death for Young returne The Prooeme SInce Adam's Fall his Posterity became Partakers not Onely of his Sin but his Sorrow I will greatly multiply thy Sorrow and thy Conception In sorrow shalt thou bring forth c. said God to Eve Gen. 3. 16. Grief is antienter than the Eldest Son of the World And by production of Time as Sin increased Sorrow had the bigger growth The Dayes of the Years of my Pilgrimage are an hundred and thirty Years Few and Evill have the Dayes of the Years of my Life been and have not attained unto the Dayes of the Yeares of the Life of my Fathers in the dayes of their Pilgrimage So Iacob to Pharaoh Gen 47. 9. Every Day was in new Labour and every Minute a step onward in Pilgrimage Life then is a Long Journey on Foot And the further we goe the wearier we are It is Fabled of Iupiter that being wearied with the brabbles of Pleasure and Sorrow he linkt them together with an Adamantine Chain that the One should not part from the Other Invicem cedunt Dolor ac Voluptas Sayes the Poet Grief hangs at the Skirt of Pleasure Sorrow is her close Attendant Why make men then such a Wonder at the Miseries of the world As if they had not heard of them Why are some so dejected at usual and unavoydable Burthens groaning and crying out under them yea and many times thinking to throw them off overthrow themselves And whence the Source of All This but that they have laid by as uselesse the Reason of Men and cast off or forgotten the Religion of Christians For as their Reason may be sufficiently informed by the Many Experiments in This World of the Instability and Violence of the same which may render Notions enough to convince the Understanding Religion likewise might in the Soundness of it's Principles and by the strength of it's Superstructures so evidence by Faith the Certainty of Hope and Assurance of Future Enjoyment of Celestiall Things that Our Souls being as it were transanimated by Divine Contemplation should not onely despise the Calamities of This World as Trifles But rather rejoyce in the Blessing to suffer Crosses and Afflictions Here especially to be accounted worthy thereof in A Good Cause These being Nothing in their Greatest Bulk and Number compared with the Unspeakable Rejoycings of Hereafter It is want of Faith that makes us fall Below our Reasons and to subject Our selves to a Lower Kind of sense than Bruites So Geat is the Punishment of God for Our Aversion and Turning Our backs upon Him that instead of Being near the Degree of the Angells As He created us He leaves Us infatuated to fall into a grosser sense than Beasts How else can it possibly come to pass that Any Distresse should so overpower Us to destroy Our own Lives As if we had proclaim'd war against Our selues which even Nature by Instinct and it 's own secret Impulse doth dictate to preserve Cor est primum Vivens et ultimum moriens The Heart is readiest to welcome Life at First and most loath to part with it at Last by the Adhaesion of Nature which is a Lecture of Self-preservation unto All. How much more are we to listen to and obey The Divine Law putting so strict an Obligation upon Us when It commands Thou shalt not Kill This considered I cannot but stand Amazed at the Steam of so much Humane Bloud running in streams and the open Veins dayly bleeding of so many Christians