The great day, or, A sermon, setting forth the desperate estate and condition of the wicked at the day of iudgement Preached at Saint Andrews in Holborne at London By Nathaniel Grenfield, Master of Artes, and preacher of the Word of God at Whit-field in Oxfordshire.
the foure first Seales being opened, mention is made of foure Riders, riding vpon foure horses, of foure different colours, a white, vers. 2. a red, vers. 4. a blacke, vers. 5. a pale, verse 8. vnto the beholding whereof, Saint Iohn was inuited.
the foure First Seals being opened, mention is made of foure Riders, riding upon foure Horses, of foure different colours, a white, vers. 2. a read, vers. 4. a black, vers. 5. a pale, verse 8. unto the beholding whereof, Saint John was invited.
Thirdly, by the end, to conquer, vers. 2. The second Seale being opened, the second Rider, which Saint Iohn was willed for to come and see, is described:
Thirdly, by the end, to conquer, vers. 2. The second Seal being opened, the second Rider, which Saint John was willed for to come and see, is described:
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and both are described by their power; power was giuen vnto them, &c. vers. 8. The interpretation of these foure horses, is as mysticall as Nebuchadnezzars dreame, and may very well beare the selfe same interpretation, which Daniel gaue of that great Image, whose head was of gold, brest and armes of siluer, belly and thighes of brasse, legges of iron, Dan. 2.32.33. This Image was an Emblem, or representation of the foure Monarchies of the World;
and both Are described by their power; power was given unto them, etc. vers. 8. The Interpretation of these foure Horses, is as mystical as Nebuchadnezar's dream, and may very well bear the self same Interpretation, which daniel gave of that great Image, whose head was of gold, breast and arms of silver, belly and thighs of brass, legs of iron, Dan. 2.32.33. This Image was an Emblem, or representation of the foure Monarchies of the World;
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and therefore it is said, that the Saints were clothed with white Robes, vers. 11. Which colour is consecrated to innocency, puritie, victorie and felicitie;
and Therefore it is said, that the Saints were clothed with white Robes, vers. 11. Which colour is consecrated to innocency, purity, victory and felicity;
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for who can reckon vp all their expeditions of warre, so many funerals of Citizens, massacring of so many millions of men, depopulations and dispeopling of so many Countries, burnings of so many Cities, such a prodigall profusion of blood when this Roman horse rushed forth? in so much, that the fourth part of the Earth was slaine with the sword of this fierce Beast, as it is, vers. 8. The crueltie of all preceding Emperors was clemencie, being compared with these Romans, whose Drummes sounded nothing else but blood and death,
for who can reckon up all their expeditions of war, so many funerals of Citizens, massacring of so many millions of men, depopulations and dispeopling of so many Countries, burnings of so many Cities, such a prodigal profusion of blood when this Roman horse rushed forth? in so much, that the fourth part of the Earth was slain with the sword of this fierce Beast, as it is, vers. 8. The cruelty of all preceding Emperor's was clemency, being compared with these Romans, whose Drums sounded nothing Else but blood and death,
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and therefore it is said, that they were killed for the word of God, and for the testimonie of the truth, verse 9. The words may haue reference either vnto the Church Militant, who may bee termed Martyrs,
and Therefore it is said, that they were killed for the word of God, and for the testimony of the truth, verse 9. The words may have Referente either unto the Church Militant, who may be termed Martyrs,
though they bee neuer killed, and though they neuer striue to bloud, viz. when Christians are rayled at, reuiled, scorned, disgraced, abused, false witnesses suborned, either to empaire the credit of their person,
though they be never killed, and though they never strive to blood, viz. when Christians Are railed At, reviled, scorned, disgraced, abused, false Witnesses suborned, either to impair the credit of their person,
Thus our Sauiour, before he suffered, endured such contradictions of sinners, accounted sometimes for a seditious person, a wine-bibber, a friend to Publicans and sinners, one that had a Deuill, one that preached false doctrine, &c. And thus Paul, before hee sealed Peters confession with his bloud, he was accounted for a mad man, a seducer of the people, and for one not worthy to liue:
Thus our Saviour, before he suffered, endured such contradictions of Sinners, accounted sometime for a seditious person, a winebibber, a friend to Publicans and Sinners, one that had a devil, one that preached false Doctrine, etc. And thus Paul, before he sealed Peter's Confessi with his blood, he was accounted for a mad man, a seducer of the people, and for one not worthy to live:
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Or the words, as it should seeme, may in a better sense onely bee referred vnto that heauenly troope of blessed Souldiers discharged the field, with the losse of life, and for a reward of this their perseuerance, striuing vnto bloud, are clothed with white Robes;
Or the words, as it should seem, may in a better sense only be referred unto that heavenly troop of blessed Soldiers discharged the field, with the loss of life, and for a reward of this their perseverance, striving unto blood, Are clothed with white Robes;
which crie for reuenge, either in respect of vs which doe suffer (for the Saints in Heauen doe pray for vs in generall, howsoeuer they know not our wants in particular) or in respect of themselues which haue suffered, they cry for reuenge (for it is Gods peculiar) either in this life by his temporall plagues or punishments,
which cry for revenge, either in respect of us which do suffer (for the Saints in Heaven do pray for us in general, howsoever they know not our Wants in particular) or in respect of themselves which have suffered, they cry for revenge (for it is God's peculiar) either in this life by his temporal plagues or punishments,
or by hastening his comming vnto Iudgement, when they shall eternally be rewarded in that euerlastingly burning Tophet, prepared for all persecuting Kings and Princes, who haue made hauocke of the Saints. Now the time when this was, Saint Iohn makes it manifest, that it was after the opening of of the fourth Seale, and after the comming forth of the fourth Horse:
or by hastening his coming unto Judgement, when they shall eternally be rewarded in that everlastingly burning Tophet, prepared for all persecuting Kings and Princes, who have made havoc of the Saints. Now the time when this was, Saint John makes it manifest, that it was After the opening of of the fourth Seal, and After the coming forth of the fourth Horse:
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but Tyranny waited on her, to deuoure her children as soone as they were borne. There are two distinct times, in which the Church of God suffered most grieuous persecutions;
but Tyranny waited on her, to devour her children as soon as they were born. There Are two distinct times, in which the Church of God suffered most grievous persecutions;
then did the foes encrease, that troubled her peace and prosperity, bearing euill will to Sion, inueigled by that hellish Dragon, that was set at liberty, bending and banding all their forces and furies, prosecuting her with all might and malice, did set her againe a bleeding,
then did the foes increase, that troubled her peace and Prosperity, bearing evil will to Sion, inveigled by that hellish Dragon, that was Set At liberty, bending and banding all their forces and furies, prosecuting her with all might and malice, did Set her again a bleeding,
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Her most bloudy persecutours were these Romane bloud-thirsty Emperors, Domician, Traian, Nero, Doecius, Dioclesian, Antoninus, Maxentius, Lycinius, and other cruel Tyrants,
Her most bloody persecutors were these Roman bloodthirsty Emperor's, Dominican, Trajan, Nero, Doecius, Diocletian, Antoninus, Maxentius, Lycinius, and other cruel Tyrants,
as it is v. 11. which may also bee diuided into tenne persecutions, if wee reckon vp all those slaughters of blessed Martyrs, which haue beene from the time of Iohn VVickleeue within these 138. yeers, vntill this time throughout all the coasts of Europe.
as it is v. 11. which may also be divided into tenne persecutions, if we reckon up all those slaughters of blessed Martyrs, which have been from the time of John VVickleeue within these 138. Years, until this time throughout all the coasts of Europe.
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and we her children should neuer haue inioyed these Halcyonian dayes wherein the Gospel flourisheth in despite eyther of Pope or Turke. During the time of whose raigne, which was but for the space of fiue yeeres, there were aboue forty thousand liuing bodies of the most choisest Martyrs most cruelly burnt, I say, the liuing bodies, to aggrauate the depth of their inraged enuy;
and we her children should never have enjoyed these Haltionian days wherein the Gospel flourishes in despite either of Pope or Turk. During the time of whose Reign, which was but for the Molle of fiue Years, there were above forty thousand living bodies of the most Choicest Martyrs most cruelly burned, I say, the living bodies, to aggravate the depth of their enraged envy;
and hatching still a malicious brood of Serpents and Cockatrices, Men and Deuils, hellish conspiratours, still machinating the workes of darknesse, their fellow-helper being the Deuill, which is the Prince of darknes:
and hatching still a malicious brood of Serpents and Cockatrices, Men and Devils, hellish conspirators, still machinating the works of darkness, their Fellow-helper being the devil, which is the Prince of darkness:
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and therefore no maruell though the Church triumphant in heauen, and the Church militant vpon earth, doe daily cry for reuenge vpon that VVhere of Babylon ;
and Therefore no marvel though the Church triumphant in heaven, and the Church militant upon earth, do daily cry for revenge upon that Where of Babylon;
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and the Lord hearing the lowd cry of the Saints, whose bloud cryes as lowd as euer Abels did against his brother Cain, at the length awaketh as one out of sleepe, commeth forth as a Giant refreshed with wine, strikes their enemies vpon the thigh, and puts them vnto a perpetuall shame;
and the Lord hearing the loud cry of the Saints, whose blood cries as loud as ever Abel's did against his brother Cain, At the length awakes as one out of sleep, comes forth as a Giant refreshed with wine, strikes their enemies upon the thigh, and puts them unto a perpetual shame;
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as you may see at the opening of the sixt seale, when God, in the seuerity of his wrath, summons all Kings and Princes of the earth, which haue been bloudy agents in massacring of Saints,
as you may see At the opening of the sixt seal, when God, in the severity of his wrath, summons all Kings and Princes of the earth, which have been bloody agents in massacring of Saints,
and Ilands were moued out of their place ; All which are euident demonstrations of that great and fearefull Day; Mark. 13. v. 24.25. Matth. 24. v. 29. Luk. 21.25. The second is the feare and amazednesse of men:
and Lands were moved out of their place; All which Are evident demonstrations of that great and fearful Day; Mark. 13. v. 24.25. Matthew 24. v. 29. Luk. 21.25. The second is the Fear and amazedness of men:
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and breathing forth such bootlesse exclamations vnto the senselesse Rocks and helplesse Mountaines, Fall vpon vs, couer vs from the wrath of the Lambe, v. 15.16. All which doe immediately goe before the day of Iudgement, vers. 17.11. I had rather wade with the Lambe in the shallow, lest with the Elephant plunging my selfe into the depth, I should be drowned in the depth;
and breathing forth such bootless exclamations unto the senseless Rocks and helpless Mountains, Fallen upon us, cover us from the wrath of the Lamb, v. 15.16. All which do immediately go before the day of Judgement, vers. 17.11. I had rather wade with the Lamb in the shallow, lest with the Elephant plunging my self into the depth, I should be drowned in the depth;
which is a iust iudgement of God vpon all rash enterprizing spirits, and curious inquisitors into the vnsearchable secrets and mysteries past finding out of almighty God, to be giuen ouer vnto their owne priuate spirits,
which is a just judgement of God upon all rash enterprizing spirits, and curious inquisitors into the unsearchable secrets and Mysteres passed finding out of almighty God, to be given over unto their own private spirits,
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Amidst variety of Interpretors, some inclining vnto a Litterall, some vnto an Allegorical, some vnto a Tropological sense, I doubt not but that I may safely lay downe this plaine and litterall exposition, viz. That this Text setteth forth the desperate estate and condition of the wicked, at the dreadfull day of Iudgement: wherein I obserue these parts.
Amid variety of Interpreters, Some inclining unto a Literal, Some unto an Allegorical, Some unto a Tropological sense, I doubt not but that I may safely lay down this plain and literal exposition, viz. That this Text sets forth the desperate estate and condition of the wicked, At the dreadful day of Judgement: wherein I observe these parts.
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in seeking such bootlesse refuges, They hid themselues in dens and in the rockes of Mountaines, v. 15. Thirdly, their lamentable, yet fruitlesse exclamations:
in seeking such bootless refuges, They hid themselves in dens and in the Rocks of Mountains, v. 15. Thirdly, their lamentable, yet fruitless exclamations:
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that had bin too plaine, and it had bin a meanes to haue exasperated the malice of those bloudy Emperours more cruelly to imbrue their hands in the bloud of Saints:
that had been too plain, and it had been a means to have exasperated the malice of those bloody emperors more cruelly to imbrue their hands in the blood of Saints:
Therefore Saint Iohn noting their power and malice, being that they are Kings and rich men, doth for the Churches safety, of set purpose, conceale their names:
Therefore Saint John noting their power and malice, being that they Are Kings and rich men, does for the Churches safety, of Set purpose, conceal their names:
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or the Pope, but NONLATINALPHABET That man of sin, NONLATINALPHABET, That sonne of perdition which exalteth himselfe, NONLATINALPHABET, Aboue all that is called God, describing the nature of him so, that it can be competent vnto none,
or the Pope, but That man of since,, That son of perdition which Exalteth himself,, Above all that is called God, describing the nature of him so, that it can be competent unto none,
Hid themselues in dennes ] Some there are (and that not a few) that would haue this to bee vnderstood figuratiuely of the corrupt estate of the Church,
Hid themselves in dens ] some there Are (and that not a few) that would have this to be understood figuratively of the corrupt estate of the Church,
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and of the last persecution of Antichrist, when the Popish Prelacy had gotten the supremacy. The Sunne, say they, is Christ, blacke and obscured, not in himselfe;
and of the last persecution of Antichrist, when the Popish Prelacy had got the supremacy. The Sun, say they, is christ, black and obscured, not in himself;
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when as indeede, if faithfull in their indeuours to worke a sinners conuersion, they shine like starres for euer and euer, Dan. 1 2. v. 3. The Heauen, say they, is the sacred Bible and Canonicall Scripture;
when as indeed, if faithful in their endeavours to work a Sinners conversion, they shine like Stars for ever and ever, Dan. 1 2. v. 3. The Heaven, say they, is the sacred bible and Canonical Scripture;
as the Wise-men were to Christ by the conduct of a Star, Matth. 2. v. 9. Within the Pages of this holy Writ, Christ, the Church, the Ministers, are placed like the Sunne, Moone,
as the Wise men were to christ by the conduct of a Star, Matthew 2. v. 9. Within the Pages of this holy Writ, christ, the Church, the Ministers, Are placed like the Sun, Moon,
but still doth that exceeding dreadfull beast, Daniel 7. v. 19. stirre vp seditions, disturbe cōmon peace, shake Kingdomes, blowe vp Parliaments, cut off and anathemize Kings, by the thunder-bolt of excommunication,
but still does that exceeding dreadful beast, daniel 7. v. 19. stir up seditions, disturb Common peace, shake Kingdoms, blow up Parliaments, Cut off and anathemize Kings, by the thunderbolt of excommunication,
The Mountaynes are, say they, the Prophets whom the breath of Antichrist doth ouer-turne, and by the same breath of that not erring Man of sinne, doe the Schole-Doctors by their false glosses and peruerse interpretations, corrupt, depraue,
The Mountains Are, say they, the prophets whom the breath of Antichrist does overturn, and by the same breath of that not erring Man of sin, do the Schole-Doctors by their false Glosses and perverse interpretations, corrupt, deprave,
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The Ilands, say they, are the workes and writings of Philosophers, which the same Doctors doe peruert some other way, beyond the minde and meaning of Philosophers,
The Lands, say they, Are the works and writings of Philosophers, which the same Doctors do pervert Some other Way, beyond the mind and meaning of Philosophers,
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Kings and rich men, &c. are the Monarchs of the world, and other priuate men made subiect to the Popes Catholicall and Vniuersall Supremacy, when Kings must hold the stirrup,
Kings and rich men, etc. Are the Monarchs of the world, and other private men made Subject to the Popes Catholical and Universal Supremacy, when Kings must hold the stirrup,
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like that triple woe in the eight of the Reuelation, vers. 21. And said to the Mountaynes & Rocks, Fall on vs, &c. ] Here the holy Ghost doth allude vnto two places of Scripture;
like that triple woe in the eight of the Revelation, vers. 21. And said to the Mountains & Rocks, Fallen on us, etc. ] Here the holy Ghost does allude unto two places of Scripture;
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where our Sauiour speaketh of a certayne time, when these things should be, after hee had spoken of the destruction of Ierusalem, which was a type of the consummation of the world, and dissolution of al things;
where our Saviour speaks of a certain time, when these things should be, After he had spoken of the destruction of Ierusalem, which was a type of the consummation of the world, and dissolution of all things;
It was an old dotage of Aquinas vpon this place, who, as his custome is, to turne all things into Allegories, doth wrest this place of Kings and chiefe Captaines, and would haue it to be vnderstood of the Romish Clergy, the Bishops, the Archbishops,
It was an old dotage of Aquinas upon this place, who, as his custom is, to turn all things into Allegories, does wrest this place of Kings and chief Captains, and would have it to be understood of the Romish Clergy, the Bishops, the Archbishop's,
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and the rest of that rabble, cloistred Monks, and Masse-muttering Priests, crying vnto the Mountaines, that is, inuocating the Saints, imploring their patrocinie and their safeguarding protection, from the wrath that is to come.
and the rest of that rabble, cloistered Monks, and Masse-muttering Priests, crying unto the Mountains, that is, invocating the Saints, imploring their patrociny and their safeguarding protection, from the wrath that is to come.
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But these cursed Crue, that rob Christ of his honor, who is that one only Mediator, 1. Tim. 2.5. pro quo nullus interpellat, sed ipse per omnibus, as Augustine defines a Mediator ;
But these cursed Crew, that rob christ of his honour, who is that one only Mediator, 1. Tim. 2.5. Pro quo nullus interpellate, sed ipse per omnibus, as Augustine defines a Mediator;
by making as many Mediators as there are Saints departed, shal at that day find the Saints no better then Iobs friends, miserable comforters, and that the inuocating of them shall be no more regarded,
by making as many Mediators as there Are Saints departed, shall At that day find the Saints no better then Jobs Friends, miserable Comforters, and that the invocating of them shall be no more regarded,
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then the shouting and crying of the Priests of Baal, 1 King. 18. v. 27. Hide vs from the face of him that sitteth vpon the Throne, and from the voice of the Lambe.
then the shouting and crying of the Priests of Baal, 1 King. 18. v. 27. Hide us from the face of him that Sitteth upon the Throne, and from the voice of the Lamb.
nor vnderstood him to be the Lamb of God, that taketh away the sinnes of the World? as Peter told the Iewes, that through ignorance they did crucifie Christ, as did also their Gouernours, Acts 3. v. 17. for had they knowne, they would neuer haue crucified the Lord of glory.
nor understood him to be the Lamb of God, that Takes away the Sins of the World? as Peter told the Iewes, that through ignorance they did crucify christ, as did also their Governors, Acts 3. v. 17. for had they known, they would never have Crucified the Lord of glory.
In briefe I answere thus, that the wicked out of the horror, and hellish despaire of a distracted conscience, partly by reason of that imminent danger without them,
In brief I answer thus, that the wicked out of the horror, and hellish despair of a distracted conscience, partly by reason of that imminent danger without them,
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& the guilt of cōscience within them, they shall be compeld to acknowledge Christ to bee that Incarnated Word of truth, sent out of the bosome of the Father,
& the guilt of conscience within them, they shall be compelled to acknowledge christ to be that Incarnated Word of truth, sent out of the bosom of the Father,
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As Pharaoh at the first answered Moses and Aaron, intreating him from the Lord, to let the children of Israel goe, that they may celebrate a feast to the Lord in the wildernesse.
As Pharaoh At the First answered Moses and Aaron, entreating him from the Lord, to let the children of Israel go, that they may celebrate a feast to the Lord in the Wilderness.
yet afterward hee learned a new lesson, being instructed by diuers sorts of afflictions, which were as so many Sermons to conuict and conuince him of Atheisme,
yet afterwards he learned a new Lesson, being instructed by diverse sorts of afflictions, which were as so many Sermons to convict and convince him of Atheism,
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and was compelled to acknowledge God, to be the Authour of them, Exod. 8. and he only to be prayed vnto, Exod. 14. So shall the wicked at that day, howsoeuer at this day they doe scorne, deride,
and was compelled to acknowledge God, to be the Author of them, Exod 8. and he only to be prayed unto, Exod 14. So shall the wicked At that day, howsoever At this day they do scorn, deride,
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& therefore it was our Sauiours counsaile vnto his Disciples, and in them vnto his whole Church, hauing forewarned them that he would come vpon them, at a time, that they wote not of, as trauell vpon a woman, as a thiefe in the night, he doth fore-arme them too, by willing them to be frequent in watching, feruent in prayer;
& Therefore it was our Saviour's counsel unto his Disciples, and in them unto his Whole Church, having forewarned them that he would come upon them, At a time, that they wot not of, as travel upon a woman, as a thief in the night, he does forearm them too, by willing them to be frequent in watching, fervent in prayer;
First, It is called the Lords day, the day of the Lord, intimating thereby, that as the wicked haue had their day, the terme of their life, wherein they dare as boldly to commit sinne,
First, It is called the lords day, the day of the Lord, intimating thereby, that as the wicked have had their day, the term of their life, wherein they Dare as boldly to commit sin,
and these are the dayes of vengeance, saith our Sauiour Christ, Luke 21. v. 22. wherein the Lord will execute the seuerity of his wrath, vpon sinne and sinners.
and these Are the days of vengeance, Says our Saviour christ, Lycia 21. v. 22. wherein the Lord will execute the severity of his wrath, upon sin and Sinners.
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now, the wrath of a King is the messenger of death, how much more the wrath of the Lord of Hosts, the breath of whose nostrils kindleth that euerlastingly burning Tophet, and his wrath abideth for euer vpon the children of disobedience, in that burning Lake of hell fire;
now, the wrath of a King is the Messenger of death, how much more the wrath of the Lord of Hosts, the breath of whose nostrils kindleth that everlastingly burning Tophet, and his wrath Abideth for ever upon the children of disobedience, in that burning Lake of hell fire;
for they that haue iustly prouoked the Lord vnto wrath in this their life time, by fornication, by vncleannesse, by inordinate affection, by euill concupiscence, by couetousnesse, which is Idolatry, by wrath, by anger, by maliciousnesse, by cursed and filthy speaking, Colos. 3.5.8. shall be sure to finde the recompence and their reward;
for they that have justly provoked the Lord unto wrath in this their life time, by fornication, by uncleanness, by inordinate affection, by evil concupiscence, by covetousness, which is Idolatry, by wrath, by anger, by maliciousness, by cursed and filthy speaking, Colos 3.5.8. shall be sure to find the recompense and their reward;
wrath for wrath, the very fruit of their owne fruitlesse works, for, for these things sake the wrath of God commeth vpon the children of disobedience, Colos. 3.6. temporally by manifest iudgements of his wrath, and eternally in hell, where his wrath abideth for euer and for euer;
wrath for wrath, the very fruit of their own fruitless works, for, for these things sake the wrath of God comes upon the children of disobedience, Colos 3.6. temporally by manifest Judgments of his wrath, and eternally in hell, where his wrath Abideth for ever and for ever;
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as namely, Inchanters, Whoremongers, Murtherers, Idolaters, and whosoeuer loueth or maketh lyes, Reuel. 22.15. Thirdly, our Sauiour Christ speaking of that day, saith;
as namely, Enchanters, Whoremongers, Murderers, Idolaters, and whosoever loves or makes lies, Revel. 22.15. Thirdly, our Saviour christ speaking of that day, Says;
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which is not onely to be vnderstood of the vncertainty of it when it will come, (yet as sure will it come as trauell vpon a woman with child:) but the similitude holds true in another sense;
which is not only to be understood of the uncertainty of it when it will come, (yet as sure will it come as travel upon a woman with child:) but the similitude holds true in Another sense;
that as a woman with child drawing neere to her trauell, is in sorrow, and cryeth in her paines, Isay 26.17. (a punishment peculiar to that sex, by reason of our first Parents transgression, Gen. 3.16.) she doth oftentimes send foorth bitter sighes,
that as a woman with child drawing near to her travel, is in sorrow, and Cries in her pains, Saiah 26.17. (a punishment peculiar to that sex, by reason of our First Parents Transgression, Gen. 3.16.) she does oftentimes send forth bitter sighs,
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Fourthly, S. Iohn describing the miserable estate & condition of the Church vnder Antichrist, doth very liuely set forth the desperate estate and cōdition of the wicked, at the day of iudgemēt:
Fourthly, S. John describing the miserable estate & condition of the Church under Antichrist, does very lively Set forth the desperate estate and condition of the wicked, At the day of judgement:
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& neuer heare and feele that dreadfull doome of diuine iustice, denounced and inflicted vpon them, at that last euerlasting iudgement in Hell, Vbi erit miseris mors sine morte, finis sine fine, defectus sine defectu,
& never hear and feel that dreadful doom of divine Justice, denounced and inflicted upon them, At that last everlasting judgement in Hell, Vbi erit miseris mors sine morte, finis sine fine, defectus sine defectu,
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If Death be acceptable vnto the aged, whose strength faileth, and are vexed with all kinde of euill things, Eccles. 41. vers. 2. and are depriued of all kinde of good, belonging vnto a naturall life,
If Death be acceptable unto the aged, whose strength Faileth, and Are vexed with all kind of evil things, Eccles. 41. vers. 2. and Are deprived of all kind of good, belonging unto a natural life,
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whē they are banished out of the society of Saints, excluded out of heauen, sent packing to hell, where their sight shall bee afflicted with vncomfortable darknesse,
when they Are banished out of the society of Saints, excluded out of heaven, sent packing to hell, where their sighed shall be afflicted with uncomfortable darkness,
and vgly Deuils, their smelling with noisome stinks, their taste with rauenous hunger and bitternesse of gall, their hearing with hideous and horrible cryes, their feeling with intolerable fire;
and ugly Devils, their smelling with noisome stinks, their taste with ravenous hunger and bitterness of Gall, their hearing with hideous and horrible cries, their feeling with intolerable fire;
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5. The Prophet Malachie in his fourth Chapter, vers. 1. prophecying of the terrible day of the Lords comming, compares and likens it to an Ouen: Behold, the day commeth, that shall burne as an Ouen,
5. The Prophet Malachi in his fourth Chapter, vers. 1. prophesying of the terrible day of the lords coming, compares and likens it to an Oven: Behold, the day comes, that shall burn as an Oven,
Our Sauiour Christ calls it a fornace of fire, Mat. 13.42.50. S. Iohn the Diuine, a lake of fire and brimstone, Reuel. 21.8. The Apostle to the Hebrewes, a deuouring fire, Heb. 10.27. an vnquenchable fire, Matth. 3.12.
Our Saviour christ calls it a furnace of fire, Mathew 13.42.50. S. John the Divine, a lake of fire and brimstone, Revel. 21.8. The Apostle to the Hebrews, a devouring fire, Hebrew 10.27. an unquenchable fire, Matthew 3.12.
The Adulterer and the Adulteresse in one bundle, the Drunkard and the Glutton in another bundle, the Couetous and Extortioner in another bundle, the Vsurer and the Oppressor in another bundle, the Swearer and the false Swearer in another bundle, the Contemners of God and Breakers of his Sabbaths in another bundle,
The Adulterer and the Adulteress in one bundle, the Drunkard and the Glutton in Another bundle, the Covetous and Extortioner in Another bundle, the Usurer and the Oppressor in Another bundle, the Swearer and the false Swearer in Another bundle, the Contemners of God and Breakers of his Sabbaths in Another bundle,
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and shall bee cast as faggots and fire-brands into this Ouen, into this fornace, into this lake of brimstone, into this deuouring and vnquenchable fire;
and shall be cast as faggots and firebrands into this Oven, into this furnace, into this lake of brimstone, into this devouring and unquenchable fire;
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6. Our Sauiour Christ setting forth the desperate estate, and condition of of the wicked at that day, saith, that there shall be distresse of nations with perplexitie, Luke 21. the word NONLATINALPHABET and NONLATINALPHABET properly belongs vnto captiues and prisoners, that are so shut vp in dungeons,
6. Our Saviour christ setting forth the desperate estate, and condition of of the wicked At that day, Says, that there shall be distress of Nations with perplexity, Lycia 21. the word and properly belongs unto captives and Prisoners, that Are so shut up in dungeons,
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or alluding vnto some kind of prisons, wherein the partie imprisoned is in such a perplexitie, that he can neither sit, stand vpright, nor lye vpon the ground:
or alluding unto Some kind of prisons, wherein the party imprisoned is in such a perplexity, that he can neither fit, stand upright, nor lie upon the ground:
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if they looke within them, there is conscientia vrens, a griping conscience, the worme that neuer dieth; Latere erit impossibile, to lye hid it wil be impossible, apparere erit intolerabile, to goe forward 'twill be intolerable.
if they look within them, there is conscientia vrens, a gripping conscience, the worm that never Dieth; Later erit impossibile, to lie hid it will be impossible, apparere erit intolerabile, to go forward it'll be intolerable.
No maruell therefore though at the worlds end, men bee at their wits end, Luke. 21.26. Hinc illae lachrimae, hence arise Esaus teares, to no end nor purpose;
No marvel Therefore though At the world's end, men be At their wits end, Lycia. 21.26. Hinc Those lachrimae, hence arise Esaus tears, to no end nor purpose;
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Then tribulation and anguish, nay, desperation shal be vpon the soule of euery one that doth euil, Rom. 2.9. then shall the wicked not bee able to stand;
Then tribulation and anguish, nay, desperation shall be upon the soul of every one that does evil, Rom. 2.9. then shall the wicked not be able to stand;
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and done nothing but stretch themselues vpon their beds of downe, spent their daies in chambering and wantonnes, taking thought for the flesh, to fulfill the lust thereof;
and done nothing but stretch themselves upon their Beds of down, spent their days in chambering and wantonness, taking Thought for the Flesh, to fulfil the lust thereof;
If wee looke backe againe vnto the Text, the Parent of my doctrine, wee shall finde, that it will yeeld much strength to the confirmation of this truth;
If we look back again unto the Text, the Parent of my Doctrine, we shall find, that it will yield much strength to the confirmation of this truth;
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then shall the Kings of the earth, and great men, and rich men, &c. They that in their life time haue beene able to controle whole Kingdoms with their countenance,
then shall the Kings of the earth, and great men, and rich men, etc. They that in their life time have been able to control Whole Kingdoms with their countenance,
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though they could goe downe into the very depth of the sea, or center of the earth, whither can they goe or clime from the al-discerning eie of Almightie God? though in their life time they thinke, that they shall neuer be remooued, but are as seemingly safe as Nebuchadnezar, or as secure from danger as Edom,
though they could go down into the very depth of the sea, or centre of the earth, whither can they go or climb from the al-discerning eye of Almighty God? though in their life time they think, that they shall never be removed, but Are as seemingly safe as Nebuchadnezzar, or as secure from danger as Edom,
though now their greatnesse reacheth vnto heauen, and their dominion to the ends of the earth, Dan. 4.19 though now they build themselues stately houses,
though now their greatness reaches unto heaven, and their dominion to the ends of the earth, Dan. 4.19 though now they built themselves stately houses,
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Thus you see, that the truth of this doctrine is confirmed by many proofes, that the estate and condition of the wicked is full of horror, at the dreadfull day of Iudgement.
Thus you see, that the truth of this Doctrine is confirmed by many proofs, that the estate and condition of the wicked is full of horror, At the dreadful day of Judgement.
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the first is this, by reason of the manifold signes, and fearefull apparitions both in heauen and earth, which will strike an horror, dread and amazednesse into the hearts of the wicked: Saint Matthew describes them thus;
the First is this, by reason of the manifold Signs, and fearful apparitions both in heaven and earth, which will strike an horror, dread and amazedness into the hearts of the wicked: Saint Matthew describes them thus;
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and the Powers of heauen shall be shaken, Mat. 24.29. The words are to be vnderstood not metaphorically, but properly of the alteration of the works of nature;
and the Powers of heaven shall be shaken, Mathew 24.29. The words Are to be understood not metaphorically, but properly of the alteration of the works of nature;
when the Sunne shall not stand still only, as at the prayer of Iosuah, Ios. 10.12. neither shall it onely goe backward ten degrees, as vpon Ahaz Diall, Isa. 38.8. but it shall be as blacke as a sackcloth of haire, Reuel. 6.12. We reade, that there was an exceeding great darknesse of the Sunne at our Sauiours Passion throughout all the land, and many bodies of the Saints which slept, arose, Matth. 27.52.
when the Sun shall not stand still only, as At the prayer of Joshua, Ios. 10.12. neither shall it only go backward ten Degrees, as upon Ahaz Dial, Isaiah 38.8. but it shall be as black as a Sackcloth of hair, Revel. 6.12. We read, that there was an exceeding great darkness of the Sun At our Saviour's Passion throughout all the land, and many bodies of the Saints which slept, arose, Matthew 27.52.
and sinners, great and small, both in Sea and land, shall come forth of their graues, whereof the first was a type and figure, when the Lord himselfe shall descend from heauen with a shoute,
and Sinners, great and small, both in Sea and land, shall come forth of their graves, whereof the First was a type and figure, when the Lord himself shall descend from heaven with a shout,
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some climbing the clifts of craggy rockes, some steeples, some the tops of houses, some trees, some floated vpon the waters, like Paul & his companions; many were drowned.
Some climbing the cliffs of craggy Rocks, Some steeples, Some the tops of houses, Some trees, Some floated upon the waters, like Paul & his Sodales; many were drowned.
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and yet notwithstanding, these things are but the beginning of sorrowes, saith our Sauiour Christ, but a Preamble, but a Proem, but a Prologue to the Tragedy.
and yet notwithstanding, these things Are but the beginning of sorrows, Says our Saviour christ, but a Preamble, but a Proem, but a Prologue to the Tragedy.
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I am not ignorant but that the darkning of the Sunne, the Moone, and the Starres in the holy Scripture, may sometimes bee taken for some kind of calamity ready to fall vpon some particular Kingdome;
I am not ignorant but that the darkening of the Sun, the Moon, and the Stars in the holy Scripture, may sometime be taken for Some kind of calamity ready to fallen upon Some particular Kingdom;
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as the great ouerthrow of the Babylonish Kingdome, Isa. 13. or the last totall and finall destruction of the Iewes by the Romanes, Luk. 21. or that celestiall and truely Diuine victory of Constantine the Great, against Maxentius and the Romane Gouernours;
as the great overthrow of the Babylonish Kingdom, Isaiah 13. or the last total and final destruction of the Iewes by the Romans, Luk. 21. or that celestial and truly Divine victory of Constantine the Great, against Maxentius and the Roman Governors;
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drawes one of his motiues and arguments to induce vs thereunto ab incommodo, from the manifold inconueniences and impediments accompanying old age, that will hinder vs from the true performance of so waighty a worke:
draws one of his motives and Arguments to induce us thereunto ab incommodo, from the manifold inconveniences and impediments accompanying old age, that will hinder us from the true performance of so weighty a work:
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The second reason, Why the state and condition of the wicked is full of horrour at the day of Iudgement, is, the Maiesty of the Iudge, the beholding of whose countenance,
The second reason, Why the state and condition of the wicked is full of horror At the day of Judgement, is, the Majesty of the Judge, the beholding of whose countenance,
he that once stood before the iudgement seat of Pontius Pilate to receiue his sentence, shall now summon Pontius Piliate, and all the Potentates of the earth vnto his Consistory, to receiue their dreadful doome.
he that once stood before the judgement seat of Pontius Pilate to receive his sentence, shall now summon Pontius Piliate, and all the Potentates of the earth unto his Consistory, to receive their dreadful doom.
The Father iudgeth no man but hath committed all iudgement vnto the Sonne, Iohn 5. v. 22. And hath committed vnto him all power and authority to execute iudgement,
The Father Judgeth no man but hath committed all judgement unto the Son, John 5. v. 22. And hath committed unto him all power and Authority to execute judgement,
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that Christ is ordained by God, to bee Iudge of the quicke and dead, Act. 10. v. 42. So likewise in the 17. Act. 31. Paul preaching to the Athenians, presseth repentance;
that christ is ordained by God, to be Judge of the quick and dead, Act. 10. v. 42. So likewise in the 17. Act. 31. Paul preaching to the Athenians, Presseth Repentance;
Whereunto if any obiect the words of the Apostle, in the first to the Corinthians the 6. c. v. 2.3. The Saints shall iudge the world, and not onely the world, but the Angels too:
Whereunto if any Object the words of the Apostle, in the First to the Corinthians the 6. c. v. 2.3. The Saints shall judge the world, and not only the world, but the Angels too:
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Christ as the chiefe principall vpon that Bench, doth pronounce that sentence already reuealed vnto vs in the Gospel, Matth. 25. v. 41. and the Saints as witnesses, shall subscribe vnto that sentence,
christ as the chief principal upon that Bench, does pronounce that sentence already revealed unto us in the Gospel, Matthew 25. v. 41. and the Saints as Witnesses, shall subscribe unto that sentence,
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that they should rise vp against the Iewes to condemne them at the day of Iudgement, that is, by the example of their faith, they shall condemne them of infidelity.
that they should rise up against the Iewes to condemn them At the day of Judgement, that is, by the Exampl of their faith, they shall condemn them of infidelity.
Thus Noah is said, by preparing the Arke, to saue him and his posterity from the generall Deluge of water, to condemne the world of infidelity, who would not beleeue at the preaching of Noah, that the world should bee destroyed with water,
Thus Noah is said, by preparing the Ark, to save him and his posterity from the general Deluge of water, to condemn the world of infidelity, who would not believe At the preaching of Noah, that the world should be destroyed with water,
as many Atheists and Epicures now a dayes, at our preaching will not beleeue, that the world shall be destroyed with fire, Heb. 11. vers. 7. and vnto this Origen saith well;
as many Atheists and Epicureans now a days, At our preaching will not believe, that the world shall be destroyed with fire, Hebrew 11. vers. 7. and unto this Origen Says well;
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Non Paulus ipse sed opus Pauli, quod faciebat in Euangelio, iudicabit mundum : So that to conclude, the Faith, the Life, the Doctrine, the Death of the Saints,
Non Paulus ipse sed opus Pauli, quod faciebat in Gospel, iudicabit Mundum: So that to conclude, the Faith, the Life, the Doctrine, the Death of the Saints,
And whereas it is said, the Saints shall iudge the Angels (leauing Saint Chrysostomes opinion, who would by Angels to bee vnderstood Ministers, who are called Angels, Apoc. 2.1.
And whereas it is said, the Saints shall judge the Angels (leaving Saint Chrysostomes opinion, who would by Angels to be understood Ministers, who Are called Angels, Apocalypse 2.1.
and so the Bishops of the Churches of Asia are called Angels ) wee may safely and most truly vnderstand the spirituall powers, Angels that fell from their first estate,
and so the Bishops of the Churches of Asia Are called Angels) we may safely and most truly understand the spiritual Powers, Angels that fell from their First estate,
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these cursed crue, I say, that are reserued in euerlasting chaines vnder darknes, vnto the iudgement of the great day, Iude 6. shall yeeld themselues subiect vnto the censure and sentence of the Saints.
these cursed crew, I say, that Are reserved in everlasting chains under darkness, unto the judgement of the great day, Iude 6. shall yield themselves Subject unto the censure and sentence of the Saints.
not silly Fishermen, as in the dayes of his infirmity, but a glorious troupe of holy Saints and blessed Angels, as consorting with him at the appearing of his Maiesty.
not silly Fishermen, as in the days of his infirmity, but a glorious troop of holy Saints and blessed Angels, as consorting with him At the appearing of his Majesty.
For thousand thousands shall minister vnto him, and ten thousand thousands shall stand before him, yea he shall come with all his holy Angels, Dan. 7.10. which is to be vnderstood of Christ, & his comming to Iudgement:
For thousand thousands shall minister unto him, and ten thousand thousands shall stand before him, yea he shall come with all his holy Angels, Dan. 7.10. which is to be understood of christ, & his coming to Judgement:
how much more will it strike the wicked with amazement, and dreadfull astonishment, when they shall see Christ comming against them with millions of Saints,
how much more will it strike the wicked with amazement, and dreadful astonishment, when they shall see christ coming against them with millions of Saints,
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and no maruaile, for the Father hath glorified him, & will glorifie him againe, when he hath gathered together the Elect, from the foure corners of the earth,
and no marvel, for the Father hath glorified him, & will Glorify him again, when he hath gathered together the Elect, from the foure corners of the earth,
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It is the obseruation of some vpon the 24. of Matth. that the Sunne shall bee darkned, and the Moone shall not giue her light, at the bright shining & glorious appearing of Christ Iesus.
It is the observation of Some upon the 24. of Matthew that the Sun shall be darkened, and the Moon shall not give her Light, At the bright shining & glorious appearing of christ Iesus.
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As greater lights are wont to obscure the lesser (as the bright beames of the Sun, the glimmering light of a Candle) so the exceeding brightnesse and transcendent glory of Christ, at his appearing, shall darken all those glorious lamps and lights of heauen, whose sweet influence,
As greater lights Are wont to Obscure the lesser (as the bright beams of the Sun, the glimmering Light of a Candle) so the exceeding brightness and transcendent glory of christ, At his appearing, shall darken all those glorious lamps and lights of heaven, whose sweet influence,
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and his face shone as the Sunne shineth in his strength, Reuel. 1.16. S. Paul setting forth the glory of his comming, saith, He shall come in flaming fire, with the sound of an Archangell:
and his face shone as the Sun shines in his strength, Revel. 1.16. S. Paul setting forth the glory of his coming, Says, He shall come in flaming fire, with the found of an Archangel:
Then shall he sit vpon a Throne of glory, and before him shall bee gathered all Nations, Matth. 24.31. The gloriousnesse of which Throne Daniel describeth, saying:
Then shall he fit upon a Throne of glory, and before him shall be gathered all nations, Matthew 24.31. The gloriousness of which Throne daniel Describeth, saying:
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And if the Earth and the Sea doe reele too and fro, start and stagger, and flye away ▪ Reuel. 20.11. as not being able to behold the glory, nor endure the face of this approching Iudge:
And if the Earth and the Sea do reel too and from, start and stagger, and fly away ▪ Revel. 20.11. as not being able to behold the glory, nor endure the face of this approaching Judge:
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and from the glory of his Maiesty, when he shall arise to destroy the earth, Isaiah 2.19. Mallent enim impij esse in inferno, quàm videre faciem irati Iudicis.
and from the glory of his Majesty, when he shall arise to destroy the earth, Isaiah 2.19. Mallet enim Impij esse in inferno, quàm To see Face Irati Judges.
If the Seraphins that stand about the Throne of God, couer their faces with two of their wings, as not being able to behold the glorious Maiesty of God, how shall the Maiesty of this our great God, euer our Sauiour Iesus Christ, Tit. 2.13.
If the Seraphim that stand about the Throne of God, cover their faces with two of their wings, as not being able to behold the glorious Majesty of God, how shall the Majesty of this our great God, ever our Saviour Iesus christ, Tit. 2.13.
I say all men, and so saith the Apostle, Wee shall all appeare before the Iudgement seat of Christ, Rom. 14. v. 10. Euery one of vs shall giue an account of himselfe to God, v. 12. And euery man shall receiue the things which are done in his body, according to that he hath done,
I say all men, and so Says the Apostle, we shall all appear before the Judgement seat of christ, Rom. 14. v. 10. Every one of us shall give an account of himself to God, v. 12. And every man shall receive the things which Are done in his body, according to that he hath done,
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Quid nobis & tibi, What haue we to doe with thee, Iesus, thou Sonne of God? art thou come to torment vs before the time? Matth. 8. v. 29. And this feare is the chaines and fetters before mentioned, in the which the Deuils are manacled,
Quid nobis & tibi, What have we to do with thee, Iesus, thou Son of God? art thou come to torment us before the time? Matthew 8. v. 29. And this Fear is the chains and fetters before mentioned, in the which the Devils Are manacled,
but vnreasonable creatures, the heauen and the earth, and whatsoeuer is contained within this spacious Vniuerse, shall be iudged also after their manner at that day.
but unreasonable creatures, the heaven and the earth, and whatsoever is contained within this spacious Universe, shall be judged also After their manner At that day.
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for the earth remaineth for euer, Eccles. 1. v. 3. Sed ab ea quae nunc habet specie, per ignem tergetur, ea tamen in sua natura seruatur, Greg. l. 17. Moral. c. 5. They shall bee purged of their corruptible qualities,
for the earth remains for ever, Eccles. 1. v. 3. said ab ea Quae nunc habet specie, per Ignem tergetur, ea tamen in sua Nature seruatur, Greg. l. 17. Moral. c. 5. They shall be purged of their corruptible qualities,
so the heauens and the earth shall put on, as it were, new apparell, adorned with a new fashion: for the fashion of this world passeth away, 1. Cor. 7.31. but not the nature and substance.
so the heavens and the earth shall put on, as it were, new apparel, adorned with a new fashion: for the fashion of this world passes away, 1. Cor. 7.31. but not the nature and substance.
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Hierom prooueth as much by that place, Isa. 30.26. The light of the Moone shall be as the light of the Sunne, and the light of the Sunne shall be seuen-fold;
Hieronymus proveth as much by that place, Isaiah 30.26. The Light of the Moon shall be as the Light of the Sun, and the Light of the Sun shall be seuenfolded;
non interitum significat pristinorum, sed commutationem in melius. Whereby the holy Ghost doth signifie, not a destruction of those lights which were before;
non Interitum significat pristinorum, sed commutationem in Better. Whereby the holy Ghost does signify, not a destruction of those lights which were before;
And so saith the Apostle, the Creature (that is the world) shall be deliuered from the bondage of corruption, into the glorious liberty of the Sonnes of God, Rom. 8. v. 21. So Acts 3.21. there is promised a restauration of all things ;
And so Says the Apostle, the Creature (that is the world) shall be Delivered from the bondage of corruption, into the glorious liberty of the Sons of God, Rom. 8. v. 21. So Acts 3.21. there is promised a restauration of all things;
So S. Peter, We looke for a new heauen, and a new earth, according to his promise, &c. v. 13. Hence is it, that the perpetuity of Christ his spirituall Kingdome, is shadowed out vnto vs by the continuance of the Sun and Moone.
So S. Peter, We look for a new heaven, and a new earth, according to his promise, etc. v. 13. Hence is it, that the perpetuity of christ his spiritual Kingdom, is shadowed out unto us by the Continuance of the Sun and Moon.
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The sixt verse of the first Psalme, the wicked shall not stand in Iudgement, And that of Iohn 5.24. He that beleeueth in him that sent me, hath euerlasting life, and shall not come into Iudgement.
The sixt verse of the First Psalm, the wicked shall not stand in Judgement, And that of John 5.24. He that Believeth in him that sent me, hath everlasting life, and shall not come into Judgement.
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there is a twofold Iudgement, a Iudgement of absolution, and a Iudgement of condemnation. The wicked shall not stand in that Iudgement, which the righteous shall receiue,
there is a twofold Judgement, a Judgement of absolution, and a Judgement of condemnation. The wicked shall not stand in that Judgement, which the righteous shall receive,
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else why should the Lord take notice of all the imaginations of the thoughts of his heart? Genes. 6.5. why should the Lord desire so much the heart, My sonne, giue mee thy heart :
Else why should the Lord take notice of all the Imaginations of the thoughts of his heart? Genesis. 6.5. why should the Lord desire so much the heart, My son, give me thy heart:
but if it bee a cage of vncleane birds, of euill thoughts, it is already possessed with so many deuils. If the euil thoughts of the heart were not sinnes,
but if it be a cage of unclean Birds, of evil thoughts, it is already possessed with so many Devils. If the evil thoughts of the heart were not Sins,
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If adultery be a sinne, and lusting after a woman, though it breakes not out into act, be adulterie, Matth. 5.28. And no adulterer shall enter into the Kingdome of Heauen, 1. Cor. 6.9.10.
If adultery be a sin, and lusting After a woman, though it breaks not out into act, be adultery, Matthew 5.28. And no adulterer shall enter into the Kingdom of Heaven, 1. Cor. 6.9.10.
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and if he that hateth his brother be a manslayer, and no manslayer shall inherit the Kingdome of Heauen, Reuel. 21.8. then are the thoughts of the heart, sinne, and they shall bee brought foorth to the condemnation of the wicked, at the day of Iudgement.
and if he that hates his brother be a manslayer, and no manslayer shall inherit the Kingdom of Heaven, Revel. 21.8. then Are the thoughts of the heart, sin, and they shall be brought forth to the condemnation of the wicked, At the day of Judgement.
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Hence is it, that our Sauiour Christ so sharpely inueigheth against the Scribes and Pharises, who stood so much vpon their owne righteousnesse in fulfilling the Law ;
Hence is it, that our Saviour christ so sharply inveigheth against the Scribes and Pharisees, who stood so much upon their own righteousness in fulfilling the Law;
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But our Sauiour reproouing them and their righteousnesse, which they did so much extol, that they should not enter into the Kingdome of Heauen, notwithstanding this their righteousnesse, sheweth, that there was a stricter course required in performing the Law:
But our Saviour reproving them and their righteousness, which they did so much extol, that they should not enter into the Kingdom of Heaven, notwithstanding this their righteousness, shows, that there was a Stricter course required in performing the Law:
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for whosoeuer is angry with his brother vnaduisedly, shall bee culpable of iudgement, Matth. 5.22. The Law condemneth euery inclination to be euill, and the heart doth kill as well as the hand, in will, in wish, in desire:
for whosoever is angry with his brother unadvisedly, shall be culpable of judgement, Matthew 5.22. The Law Condemneth every inclination to be evil, and the heart does kill as well as the hand, in will, in wish, in desire:
For if we consent to those wicked motions suggested by Satan, (though wee neuer performe them outwardly in act) yet before God wee haue done the sinne:
For if we consent to those wicked motions suggested by Satan, (though we never perform them outwardly in act) yet before God we have done the sin:
but those things which come forth from the hart, as euil thoughts, murders adulteries, fornications, thefts, false witnesses, blasphemies, these defile the man, Mat. 15.19.
but those things which come forth from the heart, as evil thoughts, murders adulteries, fornications, thefts, false Witnesses, Blasphemies, these defile the man, Mathew 15.19.
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from the obiect, is raised an il suggestion, suggestion brings on delight, delight consent, consent endeuour, endeuour practice, practice custome, custome excuse, excuse defence, defence obstinacie, obstinacy boasting of sinne,
from the Object, is raised an ill suggestion, suggestion brings on delight, delight consent, consent endeavour, endeavour practice, practice custom, custom excuse, excuse defence, defence obstinacy, obstinacy boasting of sin,
when the custome of sinne hath taken away the sense of sinne, and miserable man is sold as a bondslaue vnto Satan to commit wickednes, euen with greedines.
when the custom of sin hath taken away the sense of sin, and miserable man is sold as a bondslave unto Satan to commit wickedness, even with greediness.
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but if they liue vntill they bee Foxes, they will spoile, kill, and make a prey of any thing whatsoeuer:) euen so the thoughts of the heart at the first, may seeme to be but small sinnes;
but if they live until they be Foxes, they will spoil, kill, and make a prey of any thing whatsoever:) even so the thoughts of the heart At the First, may seem to be but small Sins;
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for our wordes ought not onely to be few, but also they must be good, and gracious, they must be sauoury, and well seasoned with the salt of the Sanctuary,
for our words ought not only to be few, but also they must be good, and gracious, they must be savoury, and well seasoned with the salt of the Sanctuary,
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The tongue is the Harbinger of the heart, and the truest Ambassador, both of the minde and meaning, it will soone discry and make manifest vnto others, what Countreymen we are,
The tongue is the Harbinger of the heart, and the Truest Ambassador, both of the mind and meaning, it will soon descry and make manifest unto Others, what Countrymen we Are,
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as our affections are in heauen, so is our talke of heauen, and heauenly things. But if we belong vnto that infernall Kingdome, then is the speech carnall, sensuall, diabolicall;
as our affections Are in heaven, so is our talk of heaven, and heavenly things. But if we belong unto that infernal Kingdom, then is the speech carnal, sensual, diabolical;
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if account must bee made of euery idle word, what shall become of that tongue that hath pleaded an vniust cause to the peruerting of Iustice, wresting the Law, to the vtter vndoing of the fatherlesse & widdowes? what shall become of that tongue, that cannot speake a word, in the defence of the poore,
if account must be made of every idle word, what shall become of that tongue that hath pleaded an unjust cause to the perverting of justice, wresting the Law, to the utter undoing of the fatherless & widow's? what shall become of that tongue, that cannot speak a word, in the defence of the poor,
3. We shall not only be called vnto an account for our thoughts, and wordes, but also of our works, wheresoeuer and whensoeuer committed, whether by day, or by night;
3. We shall not only be called unto an account for our thoughts, and words, but also of our works, wheresoever and whensoever committed, whither by day, or by night;
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before Saints, before the whole world, at the day of Iudgemēt: so saith the blessed Apostle, We must all appeare before the Iudgement seate of Christ,
before Saints, before the Whole world, At the day of Judgement: so Says the blessed Apostle, We must all appear before the Judgement seat of christ,
I saw the dead, great and small, stand before God, and they were iudged according to their workes, Apoc. 20.12. To this purpose saith August. In quibus actibus quis { que } homo inuentus fuerit, quando exierit de corpore, in his iudicabitur ;
I saw the dead, great and small, stand before God, and they were judged according to their works, Apocalypse 20.12. To this purpose Says August. In quibus actibus quis { que } homo inuentus fuerit, quando exierit de corpore, in his iudicabitur;
whether we haue gained our goods through others hurt, building our houses like the Moth, Iob 27. vers. 12. The Moth is made fatte by spoyling the booke and barkes wherein they liue;
whither we have gained our goods through Others hurt, building our houses like the Moth, Job 27. vers. 12. The Moth is made fat by spoiling the book and barks wherein they live;
making friends of thine vnrighteous Mammon, as thy Master commands thee, Luk. 16. v. 9. Stips pauperum thesaurus inopum, was the word of the good Emperour Constantius, The rich mans treasure, is the poore mans stock;
making Friends of thine unrighteous Mammon, as thy Master commands thee, Luk. 16. v. 9. Stips Pauperum thesaurus inopum, was the word of the good Emperor Constantius, The rich men treasure, is the poor men stock;
but their gold and siluer is cankered, their garments motheaten, whiles Christ himselfe in the person of a begger, stands at their doore with an empty belly,
but their gold and silver is cankered, their garments motheaten, while christ himself in the person of a beggar, Stands At their door with an empty belly,
the King as wel as the Subiects, the Prince as well as the People, Ministers and Magistrates, Parents and children, Masters and seruants, rich and poore, good and bad,
the King as well as the Subjects, the Prince as well as the People, Ministers and Magistrates, Parents and children, Masters and Servants, rich and poor, good and bad,
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The fourth reason why the estate and condition of the wicked is so full of horror at the Day of Iudgement, is, by reason of the multitude of witnesses,
The fourth reason why the estate and condition of the wicked is so full of horror At the Day of Judgement, is, by reason of the multitude of Witnesses,
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I will be a swift witnesse against the Sorcerers, against the Adulterers, against false swearers, against those that oppresse the hireling in his wages, the widdow and the fatherlesse,
I will be a swift witness against the Sorcerers, against the Adulterers, against false swearers, against those that oppress the hireling in his wages, the widow and the fatherless,
and that turne aside the stranger from his right, and feare not me, saith the Lord of hostes, Mal. 3. v. 5. The second sort of accusers are the Deuils, the whole rabble of that infernal Kingdome;
and that turn aside the stranger from his right, and Fear not me, Says the Lord of hosts, Malachi 3. v. 5. The second sort of accusers Are the Devils, the Whole rabble of that infernal Kingdom;
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as hee did that perfect and vpright man of God, holy Iob. Assuredly this will bee his practice at that day, he wil bring forth a most exact bill of all our sinnes committed all our life long.
as he did that perfect and upright man of God, holy Job Assuredly this will be his practice At that day, he will bring forth a most exact bill of all our Sins committed all our life long.
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It behooues vs therfore, to be watchful ouer our owne wayes, considering the Deuil watcheth ouer vs so, that hee wil not let passe any one of our sinnes vnregistred:
It behooves us Therefore, to be watchful over our own ways, considering the devil watches over us so, that he will not let pass any one of our Sins vnregistred:
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I wil not here maintaine Origens opinion, who saith, Vnusquis { que } Angelorum aderit, producens illos quibus praefuit, qui testimonium prohibebit quot annis circa eum laborauit ad bonum instigando, sed monita eius spreuit.
I will not Here maintain Origens opinion, who Says, Vnusquis { que } Angels aderit, producens Illos quibus Praefuit, qui testimonium prohibebit quot Annis circa Eum laborauit ad bonum instigando, sed monita eius spreuit.
Tremble then, thou profane and loose liuer, that darest to cōmit that in the sight of the Angels, which thou fearest to doe in the sight of little children.
Tremble then, thou profane and lose liver, that Darest to commit that in the sighed of the Angels, which thou Fearest to do in the sighed of little children.
and abused in this life, whom they haue accounted as the scumme, and the off-scowring of all things, men vnworthy to liue, whom they haue had in derision, and a prouerbe of reproch ;
and abused in this life, whom they have accounted as the scum, and the offscouring of all things, men unworthy to live, whom they have had in derision, and a proverb of reproach;
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and they that in this life haue been made the foote-stooles of the wicked, shall then sit vpon Thrones, iudging the twelue Tribes of Israel, Matth. 19.28. The fifth sort of witnesses are the wicked, witnessing against the wicked.
and they that in this life have been made the footstools of the wicked, shall then fit upon Thrones, judging the twelue Tribes of Israel, Matthew 19.28. The fifth sort of Witnesses Are the wicked, witnessing against the wicked.
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the Queene of the South shall rise vp with this generation in the Iudgement, and shall condemne it, Matth. 12.40.41. Tyre and Sydon shall witnesse against Corazin and Bethsaida, Sodom and Gomorrah against Capernaum, Ephraim against Manasses, Manasses against Ephraim, the Pharises against the Sadduces, the Sadduces against the Pharisees, the Pope against the Turke, the Turke against the Pope;
the Queen of the South shall rise up with this generation in the Judgement, and shall condemn it, Matthew 12.40.41. Tyre and Sidon shall witness against Chorazin and Bethsaida, Sodom and Gomorrah against Capernaum, Ephraim against Manasses, Manasses against Ephraim, the Pharisees against the Sadducees, the Sadducees against the Pharisees, the Pope against the Turk, the Turk against the Pope;
and they that know not whether there bee a holy Ghost or no, shall witnesse against the formall Protestants of our time, who often talke of the Spirit,
and they that know not whither there be a holy Ghost or no, shall witness against the formal Protestants of our time, who often talk of the Spirit,
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the Egyptians against the Egyptians, the swearer against the swearer, the Extortioner against the Extortioner, the Vsurer against the Vsurer, the Drunkard against the Drunkard,
the egyptians against the egyptians, the swearer against the swearer, the Extortioner against the Extortioner, the Usurer against the Usurer, the Drunkard against the Drunkard,
and they that haue slept in the same bed of sin, the Adulterer against the Adulteresse, one wicked wretch shal witnes against onother at the day of Iudgement.
and they that have slept in the same Bed of since, the Adulterer against the Adulteress, one wicked wretch shall witness against onother At the day of Judgement.
And what know we, but that the Satyrs of Virginia may witnesse against many seeming Saints in England at that day? they vnto whom the light of the Gospell hath not dawned as yet,
And what know we, but that the Satyrs of Virginia may witness against many seeming Saints in England At that day? they unto whom the Light of the Gospel hath not dawned as yet,
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but are nuzled in darknesse, bred in blindnesse, and led along in ignorance, shal doubtlesse witnesse against many of vs, that liue vnder the sound of the Word, enioying the free passage of the Gospell, the pure preaching of the Word of God in season, and out of season, that haue had so many Sermons of repentance that haue had so many threats of Gods Iudgements denounced against vs;
but Are nuzzled in darkness, bred in blindness, and led along in ignorance, shall doubtless witness against many of us, that live under the found of the Word, enjoying the free passage of the Gospel, the pure preaching of the Word of God in season, and out of season, that have had so many Sermons of Repentance that have had so many Treats of God's Judgments denounced against us;
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Out of the hellish horror of a distracting conscience, they shall witnesse against themselues, and pronounce themselues guiltie of euerlasting condemnation:
Out of the hellish horror of a distracting conscience, they shall witness against themselves, and pronounce themselves guilty of everlasting condemnation:
thy conscience will present vnto thy view, the things which thou hast done, and shall pronounce the sentence of condemnation with so shrill a voice, that thy deafest eare may heare it:
thy conscience will present unto thy view, the things which thou hast done, and shall pronounce the sentence of condemnation with so shrill a voice, that thy deafest ear may hear it:
before he pronounced their Iudgement, hee appealed vnto their owne consciences, whether they had not deserued, that God should vtterly reiect and forsake them;
before he pronounced their Judgement, he appealed unto their own Consciences, whither they had not deserved, that God should utterly reject and forsake them;
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Iudge you, that is, looke into your owne consciences, and there reade your owne sinnes, and iudge whether you haue not deserued, that I should take away the hedge:
Judge you, that is, look into your own Consciences, and there read your own Sins, and judge whither you have not deserved, that I should take away the hedge:
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that is, that you should be depriued of all kind of comforts in your captiuitie, altogether pining with sorrow, sitting downe by the waters of Babylon weeping,
that is, that you should be deprived of all kind of comforts in your captivity, altogether pining with sorrow, sitting down by the waters of Babylon weeping,
or as Dauid, 1. Sam. 12. But their sinnes shall be written in the book of their conscience, in such great capitall Letters, that he that runnes may reade it,
or as David, 1. Sam. 12. But their Sins shall be written in the book of their conscience, in such great capital Letters, that he that runs may read it,
so that, as Eliphaz said falsely of Iob, thine owne mouth, and not I, condemne thee, shall the iust Iudge of all things at that day speake truly vnto thee by the mouth of thine owne conscience, O thou euill seruant, thine owne conscience bearing witnesse against thee, will I condemne thee:
so that, as Eliphaz said falsely of Job, thine own Mouth, and not I, condemn thee, shall the just Judge of all things At that day speak truly unto thee by the Mouth of thine own conscience, Oh thou evil servant, thine own conscience bearing witness against thee, will I condemn thee:
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Quicquid enim erubescimus confiteri, hoe totum proprijs linguis coram totomundo proclam abimus. Et apertis conscientiarum libris singulis manifestabimus:
Quicquid enim erubescimus Confession, hoe totum proprijs linguis coram totomundo Proclaim abimus. Et apertis conscientiarum Books Singulis manifestabimus:
the creatures, I say, whose vse, by right of inheritance, belong properly vnto none, saue vnto the children, of God, 1. Cor. 3.25. Rom. 8.32. Howsoeuer, churlish Nabals and couetous Ahabs, by vsurpation doe withhold them from them, the sinne that is committed in the vse of them, shall rise vp in iudgement to the condemnation of the wicked.
the creatures, I say, whose use, by right of inheritance, belong properly unto none, save unto the children, of God, 1. Cor. 3.25. Rom. 8.32. Howsoever, churlish Nabals and covetous Ahabs, by usurpation do withhold them from them, the sin that is committed in the use of them, shall rise up in judgement to the condemnation of the wicked.
And not onely the sensible creatures, groaning and trauelling in paine, till they be deliuered from the bondage of corruption, which against their will suffered vnder the wicked:
And not only the sensible creatures, groaning and travelling in pain, till they be Delivered from the bondage of corruption, which against their will suffered under the wicked:
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but euen the very senselesse creatures, The heauen shall reueale their iniquity, and the earth shall rise vp against them, Iob 20. v. 27. The stones crying out of the wall,
but even the very senseless creatures, The heaven shall reveal their iniquity, and the earth shall rise up against them, Job 20. v. 27. The stones crying out of the wall,
and the beame out of the timber, Heb. 2. v. 11. that is, they that haue erected their houses by iniquity, by oppression, by keeping backe the hirelings wages:
and the beam out of the timber, Hebrew 2. v. 11. that is, they that have erected their houses by iniquity, by oppression, by keeping back the hirelings wages:
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and the rust of their cankered coyne, shall witnesse against the couetous worldling at the last day, Iames 5. v. 3. Nay, the dead Letter of the Bible, which thou carriest about thee, shall witnesse against thee,
and the rust of their cankered coin, shall witness against the covetous worldling At the last day, James 5. v. 3. Nay, the dead letter of the bible, which thou carriest about thee, shall witness against thee,
there is one that accuseth you, euen Moses in whom yee trust, Iohn 5. v. 45. In illa die vltionis nihil habe bit, quod respondere possit homo peccator, vbi coelum & terra, sol & Luna,
there is one that Accuseth you, even Moses in whom ye trust, John 5. v. 45. In illa die vltionis nihil habe bit, quod respondere possit homo peccator, vbi coelum & terra, sol & Luna,
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nay, the whole world wil stand vp against the wicked, in testimony of their sinnes? and yet if all these should hold their peace, Ipse cogitationes nostrae, & ipsa specialiter opera, stabunt tante oculos nostros, nos ante Deum accusantes, Chrys. super illud, Mat. 24. & virtutes, &c. Our very owne thoughts,
nay, the Whole world will stand up against the wicked, in testimony of their Sins? and yet if all these should hold their peace, Ipse Cogitations Nostrae, & ipsa specialiter opera, stabunt tante Eyes nostros, nos ante God accusantes, Chrys. super illud, Mathew 24. & Virtues, etc. Our very own thoughts,
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The fift reason, why the state and cōdition of the wicked is so full of horror at the day of Iudgement, is, by reason of that fearefull sentence of condemnation, pronounced against them by that iust and most vpright Iudge.
The fift reason, why the state and condition of the wicked is so full of horror At the day of Judgement, is, by reason of that fearful sentence of condemnation, pronounced against them by that just and most upright Judge.
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Their sentence is already reuealed vnto them by our Sauiour Christ, in the 25. of S. Matth. vers. 41. Depart from me, yee cursed, into euerlasting fire, prepared for the Deuill and his Angels.
Their sentence is already revealed unto them by our Saviour christ, in the 25. of S. Matthew vers. 41. Depart from me, ye cursed, into everlasting fire, prepared for the devil and his Angels.
This sentence is very fearefull, whether we respect the words themselues, the Iudge, from whose mouth they doe proceede, or the irreuocablenesse of them.
This sentence is very fearful, whither we respect the words themselves, the Judge, from whose Mouth they do proceed, or the irreuocablenesse of them.
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at that day thou shalt receaue this for a recompence of thine erring, Depart from me: and who are they that must depart, the cursed: they that in their life time haue beene renowned by great and glorious Titles,
At that day thou shalt receive this for a recompense of thine erring, Depart from me: and who Are they that must depart, the cursed: they that in their life time have been renowned by great and glorious Titles,
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now all their glory shall bee turned into shame, their honor into ignominy, and their seemingly blessed estate, shall be turned into a truely cursed: yee cursed depart from me ; and whither? into fire:
now all their glory shall be turned into shame, their honour into ignominy, and their seemingly blessed estate, shall be turned into a truly cursed: ye cursed depart from me; and whither? into fire:
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nay, a thousand thousand, as many yeares as there are haires vpon thine head, starres in heauen, drops of water in the Sea, Moates in the Sunne, leaues in Autumne, all these must be doubled,
nay, a thousand thousand, as many Years as there Are hairs upon thine head, Stars in heaven, drops of water in the Sea, Moats in the Sun, leaves in Autumn, all these must be doubled,
nay redoubled, euery one must be a thousand, nay ten thousand, and yet thy torments shall not haue an end, Matth. 22.13. To this purpose, Augustine, setting forth the desperate estate of those that are adiudged to that place, saith:
nay redoubled, every one must be a thousand, nay ten thousand, and yet thy torments shall not have an end, Matthew 22.13. To this purpose, Augustine, setting forth the desperate estate of those that Are adjudged to that place, Says:
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Then shall they weepe and howse bitterly, & by reason of the extremity of their paines, shal break forth into these or the like lamentable exclamations:
Then shall they weep and house bitterly, & by reason of the extremity of their pains, shall break forth into these or the like lamentable exclamations:
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What hath our pride, our riches, our honors, our royall dignities, our riotous kinde of life, all our carnall pleasures and delights, what haue they profited vs? loe, al things are past away,
What hath our pride, our riches, our honours, our royal dignities, our riotous kind of life, all our carnal pleasures and delights, what have they profited us? lo, all things Are passed away,
and hither are we adiudged vnto perpetual paynes, and euerlasting punishments. But neither their weeping, nor their crying, nor their screeching, wil auaile them any thing.
and hither Are we adjudged unto perpetual pains, and everlasting punishments. But neither their weeping, nor their crying, nor their screeching, will avail them any thing.
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and withall shall confesse, that breuis est volupt as fornicationis, sed perpetua est poena fornicatoris: short is the pleasure of fornication, but perpetuall is the payne of the fornicator.
and withal shall confess, that breuis est volupt as fornicationis, sed perpetua est poena fornicatoris: short is the pleasure of fornication, but perpetual is the pain of the fornicator.
and yet how hardly can we endure our finger neere it an houre? how much lesse shall wee be able, to dwell eternally in that euerlastingly burning Lake, of fire and brimstone?
and yet how hardly can we endure our finger near it an hour? how much less shall we be able, to dwell eternally in that everlastingly burning Lake, of fire and brimstone?
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Indeede in earthly Courts, amongst the sonnes of men, wickednesse may bee in the place of Iudgement, Eccles. 3. ver. 16. but in this great Court of heauen, the Iudge will not be parciall to any;
Indeed in earthly Courts, among the Sons of men, wickedness may be in the place of Judgement, Eccles. 3. ver. 16. but in this great Court of heaven, the Judge will not be partial to any;
as the mightiest Monarch in the world. Thirdly, this Iudge cannot be ouercome with power. Indeede amongst the sonnes of men, might oftentimes ouer-comes the right;
as the Mightiest Monarch in the world. Thirdly, this Judge cannot be overcome with power. Indeed among the Sons of men, might oftentimes overcomes the right;
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but vnto this Iudge, all power is giuen both in heauen and earth, Matth. 28.18. He it was that threw the Angels out of heauen; Adam out of Paradise; Saul out of his Kingdome;
but unto this Judge, all power is given both in heaven and earth, Matthew 28.18. He it was that threw the Angels out of heaven; Adam out of Paradise; Saul out of his Kingdom;
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for he is the onely and blessed Prince, the King of Kings, and Lord of Lords, 1. Tim. 6.15. And the Father hath committed all Iudgement vnto him, Ioh. 5.27. 2. The Iudge vpon better and more mature deliberation, may alter his opinion:
for he is the only and blessed Prince, the King of Kings, and Lord of lords, 1. Tim. 6.15. And the Father hath committed all Judgement unto him, John 5.27. 2. The Judge upon better and more mature deliberation, may altar his opinion:
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When Esau came to his father for a blessing, which was formerly past to Iacob, his father said, I haue blessed him, and hee shall be blessed, Gen. 27.33.
When Esau Come to his father for a blessing, which was formerly passed to Iacob, his father said, I have blessed him, and he shall be blessed, Gen. 27.33.
but, because the wicked turned away their cares from hearing the Lord, whē he entreated them by his Word, it shall bee iust with God not to lend an eare,
but, Because the wicked turned away their Cares from hearing the Lord, when he entreated them by his Word, it shall be just with God not to lend an ear,
Should the Angels, whose Ministry they haue refused and abused? if they did, should God himselfe heare them, whose Spirit they haue so oftentimes grieued? And therefore Iob said well, There is no vmpire,
Should the Angels, whose Ministry they have refused and abused? if they did, should God himself hear them, whose Spirit they have so oftentimes grieved? And Therefore Job said well, There is no umpire,
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yea, worse then a thousand Hells if there were so many, Chrysost. super Mat. Hom. 33. according to our Sauiours saying, There shall be weeping, and gnashing of teeth,
yea, Worse then a thousand Hells if there were so many, Chrysostom super Mathew Hom. 33. according to our Saviour's saying, There shall be weeping, and gnashing of teeth,
and they themselues thrust out of dore, Luk. 13.18. VVhere shal be Dogges, and Enchanters, and VVhoremongers, and Murtherers, and Idolaters, and whosoeuer loueth or maketh lies, Reuel. 22.15.
and they themselves thrust out of door, Luk. 13.18. Where shall be Dogs, and Enchanter's, and VVhoremongers, and Murderers, and Idolaters, and whosoever loves or makes lies, Revel. 22.15.
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As if our Sauiour should say, The Church, as lōg as she is in this world, she is like Israel vnder Pharaoh, held captiue in imprisonment and slauerie:
As if our Saviour should say, The Church, as long as she is in this world, she is like Israel under Pharaoh, held captive in imprisonment and slavery:
the body from sundry outward calamities, as sicknesse, paine, labour, reproch, from prouocations and intisements of the wicked world, from the power of the deuil, frō the slauery of sin, from death, from hell;
the body from sundry outward calamities, as sickness, pain, labour, reproach, from provocations and enticements of the wicked world, from the power of the Devil, from the slavery of since, from death, from hell;
neither sorrow, nor crying, neither shal there be any more paine, Reuel. 21.4. There shall be no more Winter, nor Summer, heat nor cold, day nor night, death nor hel.
neither sorrow, nor crying, neither shall there be any more pain, Revel. 21.4. There shall be no more Winter, nor Summer, heat nor cold, day nor night, death nor hell.
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But there shall be Vita sine morte, Dies sine nocte, securitas sine timore, &c. There shall be life without death, day without night, security without feare, pleasure without paine, tranquillity without labour, beauty without deformity, strength without weaknesse, euery thing that is good, without any thing that is bad:
But there shall be Vita sine morte, Die sine nocte, securitas sine Timore, etc. There shall be life without death, day without night, security without Fear, pleasure without pain, tranquillity without labour, beauty without deformity, strength without weakness, every thing that is good, without any thing that is bad:
To conclude, Eye hath not seene, nor eare heard, neither hath it entred into the heart of man, the things which God hath prepared for them that loue him, 1. Cor. 2.9. Let the faithfull soule sigh out this meditation, with blessed Gregory, Bone Iesu, verbum patris, doce me facere volūtatem tuam, vt à spiritu tuo bono ductus, ad beatam illam proueniam ciuitatem.
To conclude, Eye hath not seen, nor ear herd, neither hath it entered into the heart of man, the things which God hath prepared for them that love him, 1. Cor. 2.9. Let the faithful soul sighs out this meditation, with blessed Gregory, Bone Iesu, verbum patris, doce me facere volūtatem tuam, vt à spiritu tuo Bono ductus, ad Beatific Illam proueniam ciuitatem.
O sweet Iesus, thou that art the word of the Father, teach me thy wil, that being guided by thy good Spirit, I may bee brought vnto that Citty, where there is Certa securitas, secura aeternitas,
Oh sweet Iesus, thou that art the word of the Father, teach me thy will, that being guided by thy good Spirit, I may be brought unto that city, where there is Certa securitas, Secure aeternitas,
And here let vs rest our thoughts a while, and settle our meditations on serious consideration of this great day, not curiously to define or determine,
And Here let us rest our thoughts a while, and settle our meditations on serious consideration of this great day, not curiously to define or determine,
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Augustine reckoneth vp six Ages of the world, the first from Adam to Noah, the second, from Noah to Abraham, the third from Abraham to Dauid, the fourth from Dauid, to the captiuity of Babylon, the fift frō the captiuity of Babylon vnto Christ, the sixt from Christ,
Augustine Reckoneth up six Ages of the world, the First from Adam to Noah, the second, from Noah to Abraham, the third from Abraham to David, the fourth from David, to the captivity of Babylon, the fift from the captivity of Babylon unto christ, the sixt from christ,
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Then now the end of all things is at hand, and wee are they vpon whom the ends of the world are come, and Christ is ready to iudge the quick and the dead.
Then now the end of all things is At hand, and we Are they upon whom the ends of the world Are come, and christ is ready to judge the quick and the dead.
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Augustine told his friend Heschius (curiously inquiring of the end of the world) that hee durst not measure, limit or determine the times and seasons which God hath put in his owne power;
Augustine told his friend Heschius (curiously inquiring of the end of the world) that he durst not measure, limit or determine the times and seasons which God hath put in his own power;
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There are very many of the learned Rabbins, who being ledde by their owne vaine and weake coniectures, would seeme to set downe a certaine set time of the end of the world, positiuely affirming the world shall indure six thousand yeeres,
There Are very many of the learned Rabbis, who being led by their own vain and weak Conjectures, would seem to Set down a certain Set time of the end of the world, positively affirming the world shall endure six thousand Years,
as if it had beene Dauids meaning where he saith, that A thousand yeeres in thy sight are as yesterday, Psal. 90 v. 4. Whereas his meaning is, that all things past,
as if it had been David meaning where he Says, that A thousand Years in thy sighed Are as yesterday, Psalm 90 v. 4. Whereas his meaning is, that all things past,
If our Sauiour would haue reuealed this day vnto any, doubtlesse hee would haue reuealed it vnto his Apostles, his secretaries, his fauourites, his followers,
If our Saviour would have revealed this day unto any, doubtless he would have revealed it unto his Apostles, his secretary's, his favourites, his followers,
vnto whom hee imparted greater things, and better things, yet hee tels them flatly, Non est vestrum nosse tempora, &c. It is not for you to know the times or the seasons, which the Father hath put in his owne power, Act. 1.7. Of the day and houre knoweth no man, no not the Angels.
unto whom he imparted greater things, and better things, yet he tells them flatly, Non est Vestrum nosse tempora, etc. It is not for you to know the times or the seasons, which the Father hath put in his own power, Act. 1.7. Of the day and hour Knoweth no man, no not the Angels.
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The Angels abound with much knowledge, naturall, experimentall, and reuealed, vnto whom God himselfe doth reueale certaine Ambassages to conuay vnto his children,
The Angels abound with much knowledge, natural, experimental, and revealed, unto whom God himself does reveal certain Ambassages to convey unto his children,
but a posteriori, by his backe parts, as hee hath manifested himselfe in his works, being mirabilis in maximis, mirabilis in minimis, wonderfull in all his workes:
but a posteriori, by his back parts, as he hath manifested himself in his works, being mirabilis in maximis, mirabilis in minimis, wonderful in all his works:
To let passe Epiphanius interpretation, & his witty, but wrested distinction of a twofold knowledge, I will, vnder the correction of the Learned, shew,
To let pass Epiphanius Interpretation, & his witty, but wrested distinction of a twofold knowledge, I will, under the correction of the Learned, show,
thus hee told his Disciples, It is not for you to know the times and the seasons, Act. 1.7. I will conclude with the saying of Augustine, Ne nos addamus inquirere, quòd ille non addidit dicere, Secret things belong vnto the Lord, reuealed things vnto vs, Deu. 29. verse 29. Let vs not dare to pry into the Arke of the Lord, striuing to know that which is impossible for vs to know, it being reserued vnreuealed within the secret bosome of his sacred Maiesty.
thus he told his Disciples, It is not for you to know the times and the seasons, Act. 1.7. I will conclude with the saying of Augustine, Ne nos addamus inquirere, quòd Isle non addidit dicere, Secret things belong unto the Lord, revealed things unto us, Deu. 29. verse 29. Let us not Dare to pry into the Ark of the Lord, striving to know that which is impossible for us to know, it being reserved unrevealed within the secret bosom of his sacred Majesty.
The word of God affoordeth vs certayne signes and prognosticks, whereby wee may conclude of a certainty, that that day is not farre off: the first is this:
The word of God affordeth us certain Signs and Prognostics, whereby we may conclude of a certainty, that that day is not Far off: the First is this:
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That Man of sin must first bee reuealed, before that day come, that sonne of perdition, 2. Thess. 2. ver. 3. Little children, saith S. Iohn, it is the last time:
That Man of since must First be revealed, before that day come, that son of perdition, 2. Thess 2. ver. 3. Little children, Says S. John, it is the last time:
and as you haue heard Antichrist shall come, euen now are there many Antichrists, whereby we may know that it is the last time, 1. Ioh. 2.18. I neede not proue that the Pope of Rome is Antichrist:
and as you have herd Antichrist shall come, even now Are there many Antichrists, whereby we may know that it is the last time, 1. John 2.18. I need not prove that the Pope of Rome is Antichrist:
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And is not this time come to passe already? are not many carryed about like vapours in the ayre, with euery blast of vaine Doctrine, hauing itching eares, affecting alwayes some new fangled point or other? what a dispute beginnes there to bee about that Twinne of our saluation, Faith and Repentance, touching the priority of them? which makes me thinke, that either men haue no repentance, or else no faith:
And is not this time come to pass already? Are not many carried about like vapours in the air, with every blast of vain Doctrine, having itching ears, affecting always Some new fangled point or other? what a dispute begins there to be about that Twin of our salvation, Faith and Repentance, touching the priority of them? which makes me think, that either men have no Repentance, or Else no faith:
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vnlesse both consist vpon the tippe of the tongue, in prattling, not in practice. The third is the promulgation of the Gospell NONLATINALPHABET, throughout the whole world.
unless both consist upon the tip of the tongue, in prattling, not in practice. The third is the Promulgation of the Gospel, throughout the Whole world.
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And is not the sound thereof already gone forth into the ends of the earth? is it not spred already from Dan, euen vnto Beersheba? from one Sea coast vnto another?
And is not the found thereof already gone forth into the ends of the earth? is it not spread already from Dan, even unto Beersheba? from one Sea coast unto Another?
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and the time draweth neere, Luke 21.8. And many false Prophets shall arise, and deceiue many, Matth. 24.11. The fift signe is, Iniquity shal abound, Matth. 24.12. There shall bee such a generall infection of sinne, Men shall be louers of their owne selues, couetous, bosters, proude, blasphemers, disobedient to parents, vnthankefull, vnholy, without naturall affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good;
and the time draws near, Lycia 21.8. And many false prophets shall arise, and deceive many, Matthew 24.11. The fift Signen is, Iniquity shall abound, Matthew 24.12. There shall be such a general infection of sin, Men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankful, unholy, without natural affection, Truce-breakers, false accusers, incontinent, fierce, despisers of those that Are good;
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vntill the earth was filled with cruelty, and all the imaginations of the thoughts of mans heart were euill, onely euill, continually euill, Gen. 6.5.11.12.
until the earth was filled with cruelty, and all the Imaginations of the thoughts of men heart were evil, only evil, continually evil, Gen. 6.5.11.12.
If we trauell vnto that great City Ierusalem, the Metropolis of the world, the Lady of the earth, the perfection of beauty, wee shall finde it but a heape of stones.
If we travel unto that great city Ierusalem, the Metropolis of the world, the Lady of the earth, the perfection of beauty, we shall find it but a heap of stones.
But what did moue the Lord to destroy so famous a City, called the City of God, the habitation of the most Highest, a place where he did delight to dwell? yet sin had made her infamous and odious in the sight of God:
But what did move the Lord to destroy so famous a city, called the city of God, the habitation of the most Highest, a place where he did delight to dwell? yet since had made her infamous and odious in the sighed of God:
no, nor yet amongst the Prophets, for they prophesie falsely, and the Priests beare rule by their meanes, that is, both agree together, in a mutuall and meere collusion of the people,
no, nor yet among the prophets, for they prophesy falsely, and the Priests bear Rule by their means, that is, both agree together, in a mutual and mere collusion of the people,
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There is not one stone left vpon another, of so many stately buildings, on which the Iewes so confidently presumed, and so presumptuously insulted ouer the Romanes, saying, that if the Romans had wings,
There is not one stone left upon Another, of so many stately buildings, on which the Iewes so confidently presumed, and so presumptuously insulted over the Romans, saying, that if the Roman had wings,
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and his disease was not in the foote, as Asa his gout, but in the corruption of his life, hee did nothing that was right in the sight of the Lord his God, 2. K. 16.2.
and his disease was not in the foot, as Asa his gout, but in the corruption of his life, he did nothing that was right in the sighed of the Lord his God, 2. K. 16.2.
& the hart is the Priests that if they be such as they should be, may very well resemble the heart, that as the heart communicateth vitall spirits vnto the whole body,
& the heart is the Priests that if they be such as they should be, may very well resemble the heart, that as the heart Communicateth vital spirits unto the Whole body,
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But if, like the heart, they do not employ themselues in their peculiar office and dutie, preaching the Word of God in season and out of season, quickning the members that are dead in sin,
But if, like the heart, they do not employ themselves in their peculiar office and duty, preaching the Word of God in season and out of season, quickening the members that Are dead in since,
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only I will ingeminate the Prophets words, Both head is sick, and hart is heauy : The matter which I haue in hand, forceth mee to shew the generalitie of sinne,
only I will ingeminate the prophets words, Both head is sick, and heart is heavy: The matter which I have in hand, forceth me to show the generality of sin,
If God should look downe from heauen vpon the children of men, and marke what is done amisse in this our sinful Sublunarie, he may see that al are gone aside,
If God should look down from heaven upon the children of men, and mark what is done amiss in this our sinful Sublunary, he may see that all Are gone aside,
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euen from the highest to the lowest, from the youngest to the eldest, from the richest to the poorest, from the Eagle to the Wren, They are altogether become abominable, there is none that doth good, no, not one, Psalme 14.3. The foundations of the Earth are out of course, sinne hath gotten the vpper hand, iniquity aboundeth, vertue is disgraced, vice aduanced.
even from the highest to the lowest, from the youngest to the eldest, from the Richest to the Poorest, from the Eagl to the Wren, They Are altogether become abominable, there is none that does good, no, not one, Psalm 14.3. The foundations of the Earth Are out of course, sin hath got the upper hand, iniquity Aboundeth, virtue is disgraced, vice advanced.
Sin now adaies is growne vnto such a presumption, and that notwithstanding the sword of Authoritie, which vnlesse it lay vnsheathed in the hand of the Magistrate, bearìng it in vaine, were able to destroy this Hydra of sinne,
since now adais is grown unto such a presumption, and that notwithstanding the sword of authority, which unless it lay unsheathed in the hand of the Magistrate, bearìng it in vain, were able to destroy this Hydra of sin,
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Pride and Ambition, Couetousnesse and Extortion, Adultery and Fornication, Flattery and Dissimulation, Strife and Contention, Swearing and Forswearing, Lying and Cursed speaking, Chambering and Wantonnesse, Strife and Enuying;
Pride and Ambition, Covetousness and Extortion, Adultery and Fornication, Flattery and Dissimulation, Strife and Contention, Swearing and Forswearing, Lying and Cursed speaking, Chambering and Wantonness, Strife and Envying;
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Were the daughters of Zion euer more proud and haughtie, then our Dames of England? who are so farre from being like women that professe the feare of God, 1. Tim. 2.10.
Were the daughters of Zion ever more proud and haughty, then our Dams of England? who Are so Far from being like women that profess the Fear of God, 1. Tim. 2.10.
and their foolish fashions, with their Plumes, Fannes, Feathers and Fardingales, Veluet Vizards, that they looke rather like some Antickes, Maskers, May games? Esaias Text of fashions is multiplied by the fancies of our time:
and their foolish fashions, with their Plumes, Fans, Feathers and Farthingales, Velvet Vizards, that they look rather like Some Antics, Maskers, May games? Isaiah Text of fashions is multiplied by the fancies of our time:
Their bonnets, and their bracelets, their slippers and their mufflers, their vailes, their wimples, and their crisping pinnes, their round tyers like the Moone, Isaiah 3.19.
Their bonnets, and their bracelets, their slippers and their mufflers, their vails, their wimples, and their crisping pins, their round tyers like the Moon, Isaiah 3.19.
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but now England is metamorphosed into an Ape, an imitator of all fashions, of all Countries and Nations, France, Spaine and Italy, &c. To leaue pride as an vgly monster, and to speake of the generalitie of the sinne of whoredom, which deserues the second place in Satans Kingdome:
but now England is metamorphosed into an Ape, an imitator of all fashions, of all Countries and nations, France, Spain and Italy, etc. To leave pride as an ugly monster, and to speak of the generality of the sin of whoredom, which deserves the second place in Satan Kingdom:
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for almost what Parish within this Kingdom, nay, almost in the whole world, but hath an adulterous issue within it? and wheras one hath none, another hath two.
for almost what Parish within this Kingdom, nay, almost in the Whole world, but hath an adulterous issue within it? and whereas one hath none, Another hath two.
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and first institution of marriage, he made one man for one woman, Adam for Eue, and ioyned them both together in one inuiolable band of honorable wedlock, Ge. 2.24.
and First Institution of marriage, he made one man for one woman, Adam for Eue, and joined them both together in one inviolable band of honourable wedlock, Ge. 2.24.
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that is, as marriage is honourable, so the fruite of this diuine ordinance should bee holy, not illigitimate, not bastards, not a promiscuous seede, Malach. 2.15.
that is, as marriage is honourable, so the fruit of this divine Ordinance should be holy, not illigitimate, not bastards, not a promiscuous seed, Malachi 2.15.
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But alas, how is the ende of marriage peruerted? how doth euery man neigh after his neighbours wife? Ieremie 5.8. That is, men are as shamelesse, and as resolutely impudent in this filthy fact, like welfed horses, that haue no vnderstanding, Psalm. 32.9. which the Prophet calles the sinne of abomination, Ezek. 22.11.
But alas, how is the end of marriage perverted? how does every man neigh After his neighbours wife? Ieremie 5.8. That is, men Are as shameless, and as resolutely impudent in this filthy fact, like welfed Horses, that have no understanding, Psalm. 32.9. which the Prophet calls the sin of abomination, Ezekiel 22.11.
How doth euery man lay waite at his neighbours doore? Iob 31.4. that is, by priuate stealth, to warme anothers bed, leauing their own cisternes, the wife of their youth, to embrace the bosome of the stranger, Prou. 5. But I will leaue this sinne in secret where it is committed:
How does every man lay wait At his neighbours door? Job 31.4. that is, by private stealth, to warm another's Bed, leaving their own cisterns, the wife of their youth, to embrace the bosom of the stranger, Prou. 5. But I will leave this sin in secret where it is committed:
Drunkennesse may be the third head of this monstrous Hel-hound, and Cerberus of sinne: how generall is this shamelesse, swinish, idle, base, beastly sinne growne!
drunkenness may be the third head of this monstrous Hellhound, and Cerberus of sin: how general is this shameless, swinish, idle, base, beastly sin grown!
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Seneca spake wel of these times, Habebitur aliquando abrietati honor, & plurimum caepisse vini, virtus erit, The time shall come, that honour shall be attributed to drunkennesse,
Senecca spoke well of these times, Habebitur aliquando abrietati honour, & plurimum caepisse Wine, virtus erit, The time shall come, that honour shall be attributed to Drunkenness,
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And as the Wise man speaks, tarrie long at the wine, Prou. 23.29. Our Tauernes, our Innes, and Alehouses, were they well lookt into by the Magistrate, would yeeld too many of such kind of stayers by, who, vnder pretence of drinking a pot or two, fill their braines ere they go away and emptie their purse.
And as the Wise man speaks, tarry long At the wine, Prou. 23.29. Our Taverns, our Inns, and Alehouses, were they well looked into by the Magistrate, would yield too many of such kind of stayers by, who, under pretence of drinking a pot or two, fill their brains ere they go away and empty their purse.
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What sin is there, but is growne as generall, as euer the Plague was in any citie or countrie? like Naamans leprosie, it hath ouerspred the whole body;
What since is there, but is grown as general, as ever the Plague was in any City or country? like Naamans leprosy, it hath overspread the Whole body;
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and therefore assuredly it will not be long ere the Lord sends foorth his Labourers, those winged executioners of his wrath, with sickles in their hands, to gather the wicked into bundles, that they may be cast into hell.
and Therefore assuredly it will not be long ere the Lord sends forth his Labourers, those winged executioners of his wrath, with sickles in their hands, to gather the wicked into bundles, that they may be cast into hell.
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Let vs then vse the Lords patience, as a spurre and prouocation vnto repentance, so saith the blessed Apostle prophesying of the Atheists of our time, who doe not sticke to say, VVhere is the promise of his comming ? Sheweth what vse they should make of the seeming slacknes of his comming, his long suffering, is an argument that the Lord is not willing, that any should perish,
Let us then use the lords patience, as a spur and provocation unto Repentance, so Says the blessed Apostle prophesying of the Atheists of our time, who do not stick to say, Where is the promise of his coming? Shows what use they should make of the seeming slackness of his coming, his long suffering, is an argument that the Lord is not willing, that any should perish,
after hee had threatned their destruction, hee gaue thē one hundred and twenty yeeres to repent in, Gen. 6.3. Put not then off farre from thee the euill day:
After he had threatened their destruction, he gave them one hundred and twenty Years to Repent in, Gen. 6.3. Put not then off Far from thee the evil day:
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Almighty God hath already whet his sword, and bent his bow, and made it ready, how soeuer he may seeme slack, yet he may easily come before thou art ready;
Almighty God hath already whet his sword, and bent his bow, and made it ready, how soever he may seem slack, yet he may Easily come before thou art ready;
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The Heathen writer could say thus much, Deum grauitate supplicij compensare tarditatem puniendi, the greatnesse of his punishment shall recompence the slacknesse of his comming, when he doth come:
The Heathen writer could say thus much, God grauitate supplicij Compensate tarditatem puniendi, the greatness of his punishment shall recompense the slackness of his coming, when he does come:
when Deus & dies vltionum conuenerint, when the God of vengeance, and the day of vengeance shall meet together, thou shalt bee payed home for altogether.
when Deus & dies vltionum conuenerint, when the God of vengeance, and the day of vengeance shall meet together, thou shalt be paid home for altogether.
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Yet a very little while, and he that shall come, wil come, and will not tarry, Heb. 10.37. The last vse shall bee an exhortation to repentance, and that betime, while wee haue time:
Yet a very little while, and he that shall come, will come, and will not tarry, Hebrew 10.37. The last use shall be an exhortation to Repentance, and that betime, while we have time:
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Walke, saith our Sauiour Christ, in the day, Iohn 11. v. 9. that is, in thy life, which is but a moment, a spanne of time, The night commeth wherein no man can worke, Iohn 9. v. 4. that is, the night of thy death, which is the conclusion of the day of thy life,
Walk, Says our Saviour christ, in the day, John 11. v. 9. that is, in thy life, which is but a moment, a span of time, The night comes wherein no man can work, John 9. v. 4. that is, the night of thy death, which is the conclusion of the day of thy life,
For an Angell hath sworne from heauen, by him that liueth for euermore, that time shall be no more, Apoc. 10.6. that is, after this acceptable time, no more time for repentance, no more daies of saluation.
For an Angel hath sworn from heaven, by him that lives for evermore, that time shall be no more, Apocalypse 10.6. that is, After this acceptable time, no more time for Repentance, no more days of salvation.
It stands vs therefore vpon the saluation of our soule, to looke before wee leape, to be certaine that wee haue one foote vpon the border of Canaan, before wee leaue our earthly tabernacle.
It Stands us Therefore upon the salvation of our soul, to look before we leap, to be certain that we have one foot upon the border of Canaan, before we leave our earthly tabernacle.
after that, the Lord shall neuer offer mercy vnto vs. It is the gracious and merciful dispensation of almighty God, who when hee may iustly cut thee off,
After that, the Lord shall never offer mercy unto us It is the gracious and merciful Dispensation of almighty God, who when he may justly Cut thee off,
as it were in contempt, saith, That hee gaue her space to repent of her fornication, and shee repented not, Reuel. 2.21. Meaning, hee did let her liue to repent, whereas if hee had cut her off before, hee had taken from her the time of repentance.
as it were in contempt, Says, That he gave her Molle to Repent of her fornication, and she repented not, Revel. 2.21. Meaning, he did let her live to Repent, whereas if he had Cut her off before, he had taken from her the time of Repentance.
Niniue had a time, Ierusalem had a time, two and fortie yeeres after the passion of Christ, the Figge Tree had a time, the foolish fiue Virgins had a time when they might haue entred,
Nineveh had a time, Ierusalem had a time, two and fortie Years After the passion of christ, the Fig Tree had a time, the foolish fiue Virgins had a time when they might have entered,
Cursed Cain, prophane Esau, desperate Iudas, they had all a time. This gracious proceeding doth the Lord obserue and keepe, and will vnto the worlds end;
Cursed Cain, profane Esau, desperate Iudas, they had all a time. This gracious proceeding does the Lord observe and keep, and will unto the world's end;
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The Marchant buyeth while the Mart lasteth, the Souldier fighteth while the battell indureth: the Husband-man soweth while it is winter, reapeth when it is summer.
The Merchant buyeth while the Mars lasteth, the Soldier fights while the battle Endureth: the Husbandman Soweth while it is winter, reapeth when it is summer.
But men for the most part refuse to repent vntill they be old, and so by a iust iudgement of God, they goe downe to the graue, hauing their bones full of the sinnes of their youth ;
But men for the most part refuse to Repent until they be old, and so by a just judgement of God, they go down to the graven, having their bones full of the Sins of their youth;
for how almost is it possible that we should repent truely, when wee be old? repentance is so hard and difficult a thing, a heauy burthen, a difficult duty;
for how almost is it possible that we should Repent truly, when we be old? Repentance is so hard and difficult a thing, a heavy burden, a difficult duty;
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One crieth with the Shunamites child, Alas, my head, alas, my head, another with with Antiochus, My belly, my belly, the third with Asa, My feet, my feete:
One cries with the Shunamites child, Alas, my head, alas, my head, Another with with Antiochus, My belly, my belly, the third with Asa, My feet, my feet:
this mans limbs tremble as a reed shaken with the winde, another mans limbes are like the dead boughes of a dying barke, one laboureth in one disease, another in another one in the chollicke, another in the stone;
this men limbs tremble as a reed shaken with the wind, Another men limbs Are like the dead boughs of a dying bark, one Laboureth in one disease, Another in Another one in the cholic, Another in the stone;
this mans eyes begin to waxe dimme, his eares deafe, his wind-pipes euen stopt vp with flegme, his teeth falling out of his head, his hands possest with the palsie, his legges not able to beare vp his body, his knees strike one against another, his backe not able to beare the waight of a Grashopper:
this men eyes begin to wax dim, his ears deaf, his windpipes even stopped up with phlegm, his teeth falling out of his head, his hands possessed with the palsy, his legs not able to bear up his body, his knees strike one against Another, his back not able to bear the weight of a Grasshopper:
if thou dost repent, when by reason of the weakenesse of thy body, thou art not able to performe the workes of darknesse, sinne hath left <2^PAGES^MISSING> to saue mee.
if thou dost Repent, when by reason of the weakness of thy body, thou art not able to perform the works of darkness, sin hath left <2^PAGES^MISSING> to save me.
thou maist dine in all thy royalty with Balthasar, carouse in golden bowles, yet ere thy dinner be ended, such is the vncertainty of our fleeting life, thy soule may bee diuorced from thy body,
thou Mayest dine in all thy royalty with Balthasar, carouse in golden bowls, yet ere thy dinner be ended, such is the uncertainty of our fleeting life, thy soul may be divorced from thy body,
and there shalt lye in misery, howling, and crying out, O miserable wretch that I am, what did I meane, that I did not confesse my sins, repent and turne to God,
and there shalt lie in misery, howling, and crying out, Oh miserable wretch that I am, what did I mean, that I did not confess my Sins, Repent and turn to God,
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Hic namque peccatorum remissio, vbi peccatorum commissio, hic nobis prompt a medela est, post autem clausa est omnis medicinae falutis, For sinnes are remitted here, where as they were committed.
Hic namque peccatorum Remission, vbi peccatorum Commission, hic nobis prompt a Medlam est, post autem Clausa est omnis medicinae falutis, For Sins Are remitted Here, where as they were committed.
Let vs learne therefore, in our growth to grow the right way, let vs looke toward Ierusalem, growe toward heauen, that is, let vs liue wel, that wee may dye well:
Let us Learn Therefore, in our growth to grow the right Way, let us look towards Ierusalem, grow towards heaven, that is, let us live well, that we may die well:
