The great day of chancery A sermon preached at White-Hall, the last day of October. 1619. By Iames Forsith, one of his Maiesties chaplaines in ordinarie.
Recordare nouissima, & non peccabis in aeternū, saith the Son of Syrach, Let any man or woman of what degree soeuer, alwaies remember their last end, and it will bridle them in their courses,
Remember nouissima, & non peccabis in aeternū, Says the Son of Sirach, Let any man or woman of what degree soever, always Remember their last end, and it will bridle them in their courses,
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Si mente cornerent peccatores quale Iudicium imminet mundo, saith Saint Ambrose, if sinners did consider what great Iudgement is to come vpon the world, they would not hunt so much after worldly vanities,
Si mente cornerent Peccatores quale Iudicium imminet mundo, Says Saint Ambrose, if Sinners did Consider what great Judgement is to come upon the world, they would not hunt so much After worldly vanities,
It was Origens conceit, that the Priest had bells in the lower parts of his garment, to put the people in mind of Iudgment: The cōsideration of which many times is a terror to the godly;
It was Origens conceit, that the Priest had Bells' in the lower parts of his garment, to put the people in mind of Judgement: The consideration of which many times is a terror to the godly;
My flesh trembleth for feare of thee, and I am afraid of thy Iudgements, saith the sweete singer of Israel: and the wicked often are curbed by it, Oderuut peccare mali formidine poenae.
My Flesh Trembleth for Fear of thee, and I am afraid of thy Judgments, Says the sweet singer of Israel: and the wicked often Are curbed by it, Oderuut Peccare mali formidine Poenae.
the remembrance of the Tribunall, the feare of execution, the consideration of the dungeon, the darknesse and blacknesse of the bottomlesse pit, the weeping, wailing, and gnashing of teeth, are able to reclaime the most wicked,
the remembrance of the Tribunal, the Fear of execution, the consideration of the dungeon, the darkness and blackness of the bottomless pit, the weeping, wailing, and gnashing of teeth, Are able to reclaim the most wicked,
and make them refraine their euill waies, knowing that they must come to Iudgement. Considering then the terror of the day, we perswade men, as it is in the next verse, That we may couet, that both dwelling at home,
and make them refrain their evil ways, knowing that they must come to Judgement. Considering then the terror of the day, we persuade men, as it is in the next verse, That we may covet, that both Dwelling At home,
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Thus I haue made way to the Tribunall, where I intend to take vp my standing, that I may take a full view of the great Assembly cited before the seate of Iustice, and there orderly obserue this generall appearance:
Thus I have made Way to the Tribunal, where I intend to take up my standing, that I may take a full view of the great Assembly cited before the seat of justice, and there orderly observe this general appearance:
and first obserue the persons cited to appeare, and you shall finde them all we. 2. marke the manner of their appearance, which is well set forth in the word manifested. 3. the necessitie of appearance in the word oportet, must. 4. the place where it shall be,
and First observe the Persons cited to appear, and you shall find them all we. 2. mark the manner of their appearance, which is well Set forth in the word manifested. 3. the necessity of appearance in the word oportet, must. 4. the place where it shall be,
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In the first place, the persons are set downe in generall to be all we, without exception, Clergie, Laitie, King, Priest, and People; it will not bee such an Assembly as that of king Ahashuerosh, of his Nobles, Princes, and Captaines onely:
In the First place, the Persons Are Set down in general to be all we, without exception, Clergy, Laity, King, Priest, and People; it will not be such an Assembly as that of King Ahasuerus, of his Nobles, Princes, and Captains only:
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nor such as the biddings of rich men to their feasts, of their rich neighbours, kinsfolke, and acquaintance: but like the inuitation of that housholder in the Gospel, that sent his seruants at supper time, to compell all to come in.
nor such as the biddings of rich men to their feasts, of their rich neighbours, kinsfolk, and acquaintance: but like the invitation of that householder in the Gospel, that sent his Servants At supper time, to compel all to come in.
that Iudge will admit no man to make way for malefactors, that they should not bee brought forth into Iudgement, neither shall their bee any standing by, that dare for Money excuse any mans appearance,
that Judge will admit no man to make Way for malefactors, that they should not be brought forth into Judgement, neither shall their bee any standing by, that Dare for Money excuse any men appearance,
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Huius diei terror crit inexplicabilis, & veniet Iudex inexorabilis: The terror and dread of this day is vnexplicable, and the Iudge will come inexorable.
Huius Die terror crit inexplicabilis, & Come Judge inexorabilis: The terror and dread of this day is unexplicable, and the Judge will come inexorable.
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and that the wicked shall not rise vppe, nor stand in Iudgement, for he that beleeueth not, is iudged already. Some of the Ancients did thinke, by these places, that neither the godly faithfull,
and that the wicked shall not rise up, nor stand in Judgement, for he that Believeth not, is judged already. some of the Ancients did think, by these places, that neither the godly faithful,
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nor wicked infidell, should come to Iudgement, but they that are, inter Impios piosque medij, of the middle sort which are in the faith, & yet liue not thereafter:
nor wicked infidel, should come to Judgement, but they that Are, inter Impious piosque medij, of the middle sort which Are in the faith, & yet live not thereafter:
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S. Ambr. thought that the godly onely should come to Iudgement, quia festinant innoxij ad Iudicium, for they that are innocent make hast to Iudgement,
S. Ambrose Thought that the godly only should come to Judgement, quia Hastening innoxij ad Iudicium, for they that Are innocent make haste to Judgement,
although the sentence bee not pronounced against him vntill the day of Iudgement. The Lord said vnto Adam, In what day soeuer thou eatest of the fruit thou shalt de the death.
although the sentence be not pronounced against him until the day of Judgement. The Lord said unto Adam, In what day soever thou Eatest of the fruit thou shalt de the death.
The Lord spake not this, meaning presently to destroy Adam, but to shew that Adam immediately vpon tasting thereof, had the cause of death in himselfe.
The Lord spoke not this, meaning presently to destroy Adam, but to show that Adam immediately upon tasting thereof, had the cause of death in himself.
But to conclude this point, neither godly, nor godlesse, although the one cleared in his owne conscience, the other condemned, hauing the cause of condemnation in himselfe, shall escape this Iudgement seat.
But to conclude this point, neither godly, nor godless, although the one cleared in his own conscience, the other condemned, having the cause of condemnation in himself, shall escape this Judgement seat.
And surely in that day, all shall goe either vnder the sentence of Goe yee cursed, or Come yee blessed. Let this doctrine conuince the Heathen, that expect not such a time:
And surely in that day, all shall go either under the sentence of Go ye cursed, or Come ye blessed. Let this Doctrine convince the Heathen, that expect not such a time:
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and likewise let it condemne the Wicked, that put off this day from them, thinking (as they shew in their actions) that they shall not come to Iudgement.
and likewise let it condemn the Wicked, that put off this day from them, thinking (as they show in their actions) that they shall not come to Judgement.
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St. Augustine compares all Christians vnto schollars, that come to render an accompt vnto their masters, of that which they haue receiued, they doe it not without feare;
Saint Augustine compares all Christians unto Scholars, that come to render an account unto their Masters, of that which they have received, they do it not without Fear;
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that the rich glutton in the Gospel, could not with all his wealth, free himselfe from hell torments. Neither shall Kings nor Potentates; Iudges, nor Magistrates;
that the rich glutton in the Gospel, could not with all his wealth, free himself from hell torments. Neither shall Kings nor Potentates; Judges, nor Magistrates;
Our blessed Apostle repeating the same words in his Epistle to the Romans doth vse another word NONLATINALPHABET, stabimus, wee shall stand, and Saint Ambrose seemes to fauour that word better,
Our blessed Apostle repeating the same words in his Epistle to the Romans does use Another word, stabimus, we shall stand, and Saint Ambrose seems to favour that word better,
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but Putiphar knew neither the hypocrisie of the one, nor the integritie of the other. But it shall not be so with this Iudge concerning those that stand before him:
but Potiphar knew neither the hypocrisy of the one, nor the integrity of the other. But it shall not be so with this Judge Concerning those that stand before him:
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Thou hastryed me, and knowen me, sayth the Prophet Dauid: thou knowest my thoughts long before, there is not a word in my tongue but thou knowest it altogether.
Thou hastryed me, and known me, say the Prophet David: thou Knowest my thoughts long before, there is not a word in my tongue but thou Knowest it altogether.
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for which they shall not come to iudgement, how much more doth hee obserue the abhominations of the wicked, for which they shall bee condemned in iudgement;
for which they shall not come to judgement, how much more does he observe the abominations of the wicked, for which they shall be condemned in judgement;
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Omnia illi nuda & manifesta erunt, all things shall appeare plainely vnto him, when wee shall stand naked before him, not vnto him alone, but vnto the whole world:
Omnia illi nuda & Manifesta erunt, all things shall appear plainly unto him, when we shall stand naked before him, not unto him alone, but unto the Whole world:
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but that the Iudge of all the world, may make appeare vnto the whole world, his Iustice and righteous iudgement; the sinnes of the wicked shal particularly be manifested in that day, as St. Basil well noteth.
but that the Judge of all the world, may make appear unto the Whole world, his justice and righteous judgement; the Sins of the wicked shall particularly be manifested in that day, as Saint Basil well notes.
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This our blessed Sauiour doth intimate vnto vs, when he sayth, there is nothing hid which shall not be manifested, what is spoken in the eare, shall be preached on the house toppe.
This our blessed Saviour does intimate unto us, when he say, there is nothing hid which shall not be manifested, what is spoken in the ear, shall be preached on the house top.
The Lord doth likewise affirme this speaking in these words of the Psalme, When thou sawest a thiefe, thourunnest after him, thou art partaker with the adulterers;
The Lord does likewise affirm this speaking in these words of the Psalm, When thou Sawest a thief, thourunnest After him, thou art partaker with the Adulterers;
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The blessed Apostle St. Iohn, speaking in the Apocalyps, concerning our appearing in that day, saith, That the bookes were opened, and the dead were iudged of those things which were written in the bookes, according to their workes.
The blessed Apostle Saint John, speaking in the Apocalypse, Concerning our appearing in that day, Says, That the books were opened, and the dead were judged of those things which were written in the books, according to their works.
It is betweene God and man, as betweene Creditor and Debitor, both keepes bookes, and when they are about to reckon, they both bring forth their bookes,
It is between God and man, as between Creditor and Debtor, both keeps books, and when they Are about to reckon, they both bring forth their books,
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When the Pharisees brought the woman taken in adultery, before our Sauiour Christ, hee said nothing, but stouped downe, and with his finger, wrote on the ground.
When the Pharisees brought the woman taken in adultery, before our Saviour christ, he said nothing, but stooped down, and with his finger, wrote on the ground.
But here wee must obserue, that, in that day men and women shall be manifested two maner of waies. 1. Some shall be reuealed to be that which they did not seeme to bee in the world.
But Here we must observe, that, in that day men and women shall be manifested two manner of ways. 1. some shall be revealed to be that which they did not seem to be in the world.
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one playeth the part of a King and is no King, another acteth the Merchant and is no Merchant, &c. Others againe, act the persons of such as they are, one playeth the drunkard, another the whoremaster, a third the foole, the fourth the Deuill,
one plays the part of a King and is no King, Another Acts the Merchant and is no Merchant, etc. Others again, act the Persons of such as they Are, one plays the drunkard, Another the whoremaster, a third the fool, the fourth the devil,
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as the cruell King, the wicked Iudge, the vniust steward, the oppressing officer, the griping landlord, the complementall courtier, the racking rake-shame of the Commonwealth, that ploddeth among the commons to lay imposition vpon the subiect,
as the cruel King, the wicked Judge, the unjust steward, the oppressing officer, the gripping landlord, the complemental courtier, the racking rakeshame of the Commonwealth, that ploddeth among the commons to lay imposition upon the Subject,
or else by way of fine seeke to defeate the Lord of his due, in that day cannot deceiue the great Pastour of our soules; for there he shall appeare to bee a sacrilegious robber, and all such as haue intus linum subtilitatis, extra lanam simplicitatis, a linsey-wolsey garment, the outside lambes wooll,
or Else by Way of fine seek to defeat the Lord of his due, in that day cannot deceive the great Pastor of our Souls; for there he shall appear to be a sacrilegious robber, and all such as have intus linum subtilitatis, extra lanam simplicitatis, a Linsey-wolsey garment, the outside Lambs wool,
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and in the sight of men, knowing, that in that day they must be manifested. I will conclude this point, with a storie out of Damascen; A man had three friends, two of them hee loued dearely and regarded much,
and in the sighed of men, knowing, that in that day they must be manifested. I will conclude this point, with a story out of Damascene; A man had three Friends, two of them he loved dearly and regarded much,
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and vpon the sodaine, being taken tarde, and not knowing what to doe, he made his way to his best beloued friend, to entreat him, by all the bonds of loue, to goe before the iudge with him:
and upon the sudden, being taken tarde, and not knowing what to do, he made his Way to his best Beloved friend, to entreat him, by all the bonds of love, to go before the judge with him:
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which hee denying, saide that hee durst not looke the Iudge in the face, but all the fauour that hee could doe, was, to giue him so much as to beare his charges in his iourney:
which he denying, said that he durst not look the Judge in the face, but all the favour that he could do, was, to give him so much as to bear his charges in his journey:
vnto whom hee answered with great comfort, that although (sayth he) thou hast litle regarded me, yet I will goe to the Iudge with thee, and cleare thee immediatly.
unto whom he answered with great Comfort, that although (say he) thou hast little regarded me, yet I will go to the Judge with thee, and clear thee immediately.
but the last is the least that hee looketh vpon, and it is his owne conscience: this man is arrested with the Sergeant of death to stand before the Iudge of heauen and earth;
but the last is the least that he looks upon, and it is his own conscience: this man is arrested with the sergeant of death to stand before the Judge of heaven and earth;
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let vs, therefore, respect our conscience more then all things besides in the earth, for it must onely helpe vs in that day, when wee shall bee manifested; For wee must all appeare.
let us, Therefore, respect our conscience more then all things beside in the earth, for it must only help us in that day, when we shall be manifested; For we must all appear.
therefore to set forth the terrour of this Iudgement, our blessed Apostle addeth an oportet, necessitate coacta, to shew that there bee no meanes to escape, no waies to auoide it; and that for many reasons. Oportet, it must be so.
Therefore to Set forth the terror of this Judgement, our blessed Apostle adds an oportet, necessitate coacta, to show that there be no means to escape, no ways to avoid it; and that for many Reasons. Oportet, it must be so.
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1 Propter decratum Dei; because it hath beene so decreed of God from the beginning: and whatsoeuer the Lord hath appointed from the beginning must stand. God is not like man;
1 Propter decratum Dei; Because it hath been so decreed of God from the beginning: and whatsoever the Lord hath appointed from the beginning must stand. God is not like man;
to lye, or dye, nor like the Sonne of man, that he should repent: he hath appointed a day wherein he will iudge the world in righteousnesse, by that man whom he hath appointed, sayth the Apostle in one of his sermons:
to lie, or die, nor like the Son of man, that he should Repent: he hath appointed a day wherein he will judge the world in righteousness, by that man whom he hath appointed, say the Apostle in one of his Sermons:
Oportet ergo, Heauen and earth shall passe, but one word or title that is spoken out of the mouth of God shall not fall to the ground vneffected: For it must be.
Oportet ergo, Heaven and earth shall pass, but one word or title that is spoken out of the Mouth of God shall not fallen to the ground uneffected: For it must be.
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therefore it standeth with the Iustice of God, to summon a day wherein euery one may receiue according to their actions. And it must be so: Nam oportet.
Therefore it Stands with the justice of God, to summon a day wherein every one may receive according to their actions. And it must be so: Nam oportet.
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3 Propter nostram corruptionem, because of our corruption: for, flesh and blood cannot inherite the kingdome of God; neither can corruption inherite incorruption.
3 Propter nostram corruptionem, Because of our corruption: for, Flesh and blood cannot inherit the Kingdom of God; neither can corruption inherit incorruption.
a day, when the fire must be put to the mettall, the fanne to the corne, that the drosse and chaffe being done away, the pure mettall may appeare more glorious,
a day, when the fire must be put to the mettle, the fan to the corn, that the dross and chaff being done away, the pure mettle may appear more glorious,
When mortalitie is swallowed vp of immortalitie, and that which was sowen a naturall bodie, shall bee made a spirituall bodie, then shall bee brought to passe this faying that is written by him that is able to bring all things topasse, Nam oportet, for it must be.
When mortality is swallowed up of immortality, and that which was sown a natural body, shall be made a spiritual body, then shall be brought to pass this faying that is written by him that is able to bring all things topasse, Nam oportet, for it must be.
A man cannot iudge of a thing vntill hee see the end of it, Exitus acta probat, no man can iudge of a mans life to bee good or euill as long as he liueth, but by the outward appearance.
A man cannot judge of a thing until he see the end of it, Exitus acta Probat, no man can judge of a men life to be good or evil as long as he lives, but by the outward appearance.
Concerning his temporall estate, and the prouision belonging thereunto, hee is wise and politicke enough, (witnesse that rich man in the Gospell) he can haue his bils and bonds well noted in a booke,
Concerning his temporal estate, and the provision belonging thereunto, he is wise and politic enough, (witness that rich man in the Gospel) he can have his bills and bonds well noted in a book,
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nor of needle worke, such as would allow but Michas wages to the Cleargie, for so it is that the fat Buls of Bason would beate out of the manger the oxen that tread out the corne:
nor of needle work, such as would allow but Michas wages to the Clergy, for so it is that the fat Bulls of Bason would beat out of the manger the oxen that tread out the corn:
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Quis orabit pro delicto? Quis spondebit pro conuicto? Quis in iudicio tam stricto, fiet in praesidium? Quid sum miser tum dicturus? quem patronum rogaturus;
Quis Orabit Pro delicto? Quis spondebit Pro conuicto? Quis in Judicio tam Stricto, fiet in praesidium? Quid sum miser tum Dicturus? Whom Patronum rogaturus;
Who shall pray for his offence? Who shal answer after sentence? or who shall bring any pretence in this strict arraignement? What then shall I catiue say? What aduocate can I pray, seeing the iust can hardly stay,
Who shall pray for his offence? Who shall answer After sentence? or who shall bring any pretence in this strict arraignment? What then shall I Captive say? What advocate can I pray, seeing the just can hardly stay,
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I haue by this time, rushed through this great Assembly, and compassed this Iudgement seat, where I haue taken notice of the persons cited, the manner of their enditement, and the speciall motiues vrging.
I have by this time, rushed through this great Assembly, and compassed this Judgement seat, where I have taken notice of the Persons cited, the manner of their Enditement, and the special motives urging.
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The Greeke word NONLATINALPHABET a NONLATINALPHABET gradior, to goe vp on steppes; which both do well set forth the eminency, maiestie, and glory of the place.
The Greek word a gradior, to go up on steps; which both do well Set forth the eminency, majesty, and glory of the place.
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I saw a great white Throne, and one that sate on it, from whose face sled away both earth and heauen, saith the Apostle Saint Iohn. Some haue gone about to describe this Throne or Tribunall more curiously then profitably.
I saw a great white Throne, and one that sat on it, from whose face sled away both earth and heaven, Says the Apostle Saint John. some have gone about to describe this Throne or Tribunal more curiously then profitably.
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and that is spoken in respect of fiue reasons, which are taken from the fire. First, in regard of the clearenesse, for in his presence there shall bee no darknesse, but all cleare light; euery thing shall be manifested.
and that is spoken in respect of fiue Reasons, which Are taken from the fire. First, in regard of the clearness, for in his presence there shall be no darkness, but all clear Light; every thing shall be manifested.
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so in that day his wrath will burne like fire, and none shall hinder his proceedings in Iustice. And lastly, in the execution of Iustice he will bee like fire to purge the drosse from the pure Mettall;
so in that day his wrath will burn like fire, and none shall hinder his proceedings in Justice And lastly, in the execution of justice he will be like fire to purge the dross from the pure Mettle;
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on the earth, I cannot see how it should bee, seeing there is no place so large of earth to containe so many Myriades of people as shall appeare in that day:
on the earth, I cannot see how it should be, seeing there is no place so large of earth to contain so many Myriads of people as shall appear in that day:
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that it shall bee in the valley of Iehoshaphat, that is onely an allusion vnto Iehoshaphats victory, that as he got the victorie in that place ouer his enemies,
that it shall be in the valley of Jehoshaphat, that is only an allusion unto Iehoshaphats victory, that as he god the victory in that place over his enemies,
but (I thinke) his Tribunall shall be in the ayre, where euery eye may see him, according to that of the Apostle Saint Paul: We which remaine shall bee caught vp also with them in the cloudes to meet the Lord in the ayre,
but (I think) his Tribunal shall be in the air, where every eye may see him, according to that of the Apostle Saint Paul: We which remain shall be caught up also with them in the Clouds to meet the Lord in the air,
Most of the auncient and the Moderne Writers, doe signifie by Tribunall, Iudiciariam potestatem, a iudiciarie power which is giuen vnto him of the Father ( All power is giuen vnto me in heauen & in earth, saith our blessed Sauiour) potestatem regendi, potestatem iudicandi, power both to gouerne and to iudge:
Most of the ancient and the Modern Writers, do signify by Tribunal, Iudiciariam potestatem, a judiciary power which is given unto him of the Father (All power is given unto me in heaven & in earth, Says our blessed Saviour) potestatem regendi, potestatem iudicandi, power both to govern and to judge:
for in the same flesh and forme that he was adiudged by Pontius Pilate, in the same manner shall he come to iudge Pontius Pilate: We haue not an high Priest (saith the Apostle to the Hebrewes) that cannot bee touched with the feeling of our infirmities,
for in the same Flesh and Form that he was adjudged by Pontius Pilate, in the same manner shall he come to judge Pontius Pilate: We have not an high Priest (Says the Apostle to the Hebrews) that cannot be touched with the feeling of our infirmities,
he took our flesh with him into heauen, as a pawne of his comming, and left with vs his Spirit, to make vs fit for his comming. Then the certaintie of our resurrection,
he took our Flesh with him into heaven, as a pawn of his coming, and left with us his Spirit, to make us fit for his coming. Then the certainty of our resurrection,
Now their eyes are full of teares, and their hearts full of griefe, because of the many crosses and afflictions which they suffer in the valley of this misery. The Israelites were neuer more gladder of their departure out of Egypt, then the children of God of the comming of the day of Iudgement:
Now their eyes Are full of tears, and their hearts full of grief, Because of the many Crosses and afflictions which they suffer in the valley of this misery. The Israelites were never more gladder of their departure out of Egypt, then the children of God of the coming of the day of Judgement:
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because of his equitie and humanitie. Abel went willingly into the field with Caine, expecting no hard measure at his hand, because he was his brother.
Because of his equity and humanity. Abel went willingly into the field with Cain, expecting no hard measure At his hand, Because he was his brother.
And as this is a comfort to the godly, so it is a terrour to the wicked; that there shall bee such a iudgement, and that Christ shall bee the Iudge: The Scripture maketh mention of some that doe not beleeue the Lords comming to iudgement, because he doth delay his comming;
And as this is a Comfort to the godly, so it is a terror to the wicked; that there shall be such a judgement, and that christ shall be the Judge: The Scripture makes mention of Some that do not believe the lords coming to judgement, Because he does Delay his coming;
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for if the promulgation of the Law was fearefull, how much more will the execution be more fearfull? if his voice was terrible to those that came to apprehend him;
for if the Promulgation of the Law was fearful, how much more will the execution be more fearful? if his voice was terrible to those that Come to apprehend him;
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in so much, that they fell backward to the ground when they heard it, how shall the wicked stand before his wrathfull voice in that day? If Adam did hide himselfe for feare of the Lords furie after his transgression;
in so much, that they fell backward to the ground when they herd it, how shall the wicked stand before his wrathful voice in that day? If Adam did hide himself for Fear of the lords fury After his Transgression;
how much more would the wicked hide themselues, if they had any place to hide them in, from the voice of the Lambe that sitteth on the throne? If Iosephs brethren were mightily amazed,
how much more would the wicked hide themselves, if they had any place to hide them in, from the voice of the Lamb that Sitteth on the throne? If Joseph's brothers were mightily amazed,
and so daunted that they could not speake, when he told them that hee was their brother Ioseph, because of the euill that they had committed against him:
and so daunted that they could not speak, when he told them that he was their brother Ioseph, Because of the evil that they had committed against him:
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how much more will the wicked bee astonied, when they shall see their brother Christ in such glorie and great Maiestie, whom they haue pierced and persecuted with their wicked life? Euery eye shall see him,
how much more will the wicked be astonished, when they shall see their brother christ in such glory and great Majesty, whom they have pierced and persecuted with their wicked life? Every eye shall see him,
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the couetous man shall waile, because hee loued the world more then God and godlinesse; the lasciuious man shall waile, because, for a little pleasure hee hath purchased euerlasting paine;
the covetous man shall wail, Because he loved the world more then God and godliness; the lascivious man shall wail, Because, for a little pleasure he hath purchased everlasting pain;
Thou that liuest idlely on the sweat of other mens browes, call him to minde that hid his talent in the earth, was bound hand and foot and cast into vtter darknes in that day.
Thou that Livest idly on the sweat of other men's brows, call him to mind that hid his talon in the earth, was bound hand and foot and cast into utter darkness in that day.
Thou that art couetous in griping other mens goods, & grinding the faces of the poore with thine own goods, Consider the gnawing worme that shall continually gnaw and grinde thee in hell torments in that day.
Thou that art covetous in gripping other men's goods, & grinding the faces of the poor with thine own goods, Consider the gnawing worm that shall continually gnaw and grind thee in hell torments in that day.
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the sheepe he will place on his right hand, and take them vp with him into theayre, (as St. Paul speaketh) that all the world may know them, and honour them as Saints;
the sheep he will place on his right hand, and take them up with him into theayre, (as Saint Paul speaks) that all the world may know them, and honour them as Saints;
but the wicked he will place on his left hand, leauing them on the earth which they haue so much loued, that all may behold them and despise them as sinners.
but the wicked he will place on his left hand, leaving them on the earth which they have so much loved, that all may behold them and despise them as Sinners.
On their left hand their sinnes accusing them: On their right hand Iustice threatning them: On all sides the whole world burning and flaming about them.
On their left hand their Sins accusing them: On their right hand justice threatening them: On all sides the Whole world burning and flaming about them.
such shall bee sung in with that sweet haruest song, Come yee blessed children of my father, receiue the kingdome prepared for you before the beginning of the world:
such shall be sung in with that sweet harvest song, Come ye blessed children of my father, receive the Kingdom prepared for you before the beginning of the world:
