Except yee amend your lines, yee all shall likewise perish. Luk. 13. vers. 5. OTher Mens afflictions, are our instructions: and the punishments which are laid vpon some, are,
Except ye amend your lines, ye all shall likewise perish. Luk. 13. vers. 5. OTher Men's afflictions, Are our instructions: and the punishments which Are laid upon Some, Are,
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The Towre of Siloam fell downe vpon others, and bereaued them of their liues. Those who escaped these punishments, (as the Nature of man is) fauouring them selues too much:
The Tower of Siloam fell down upon Others, and bereaved them of their lives. Those who escaped these punishments, (as the Nature of man is) favouring them selves too much:
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Our Sauiour CHRIST, to crosse this vaine supposall, answereth them heere Laconically: NONLATINALPHABET: Nay: And least that beeing ouer-blinded in themselues, they should all fall into the ditch:
Our Saviour CHRIST, to cross this vain supposal, Answers them Here Laconically:: Nay: And lest that being over-blinded in themselves, they should all fallen into the ditch:
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to preuent their ruine, hee denounceth out a threatning, that, Vnlesse they amended, they should all likewise perish. Threatnings they are forcible meanes, to draw sinners vnto GOD:
to prevent their ruin, he Denounceth out a threatening, that, Unless they amended, they should all likewise perish. Threatenings they Are forcible means, to draw Sinners unto GOD:
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yet such (for the most part) is the corruption of our heartes, as that wee are more mooued with feare, then with loue; more with the rodde of Aaron, then with heauenly Manna: more with seuere threatnings, then with friendly promisings: Injuries do worke a deeper griefe in vs,
yet such (for the most part) is the corruption of our hearts, as that we Are more moved with Fear, then with love; more with the rod of Aaron, then with heavenly Manna: more with severe threatenings, then with friendly promisings: Injuries do work a Deeper grief in us,
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and wee are wont to esteeme rightly of prosperity; by the harmes of aduersity. For this cause therfore are these misdeeming Iews, fore-told, that vnlesse they amēded their liues, their destruction was at hand.
and we Are wont to esteem rightly of Prosperity; by the harms of adversity. For this cause Therefore Are these misdeeming Iews, foretold, that unless they amended their lives, their destruction was At hand.
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Take a booke saith GOD vnto Ieremy, and write therein all the euill, that I determine to doe vnto the house of Iudah, that they may returneeuery man from his euill way:
Take a book Says GOD unto Ieremy, and write therein all the evil, that I determine to do unto the house of Iudah, that they may returneeuery man from his evil Way:
CHRIST also in this place threatneth the Iewes, and in them euerie one of vs: for that which stoode good against them, standeth still in force against vs:
CHRIST also in this place threatens the Iewes, and in them every one of us: for that which stood good against them, Stands still in force against us:
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First, there is a duty required ( Amendment of life ) Secondly the necessity thereof inforced ( vnlesse ) Thirdly the time prescribed ( Amend ) not haue amended and fallen againe, not will amend, I know not when;
First, there is a duty required (Amendment of life) Secondly the necessity thereof enforced (unless) Thirdly the time prescribed (Amend) not have amended and fallen again, not will amend, I know not when;
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Cain, Saul, Iudas, were greatly grieued for theyr sinnes, Esau lift vp his voice, and howled out, yet found hee no place to repentance, though hee sought a blessing with teares.
Cain, Saul, Iudas, were greatly grieved for their Sins, Esau lift up his voice, and howled out, yet found he no place to Repentance, though he sought a blessing with tears.
What was the cause of this? ( my beloued ) but that there was in him penance without desire of repētance; griefe without faith, a sorrow without conuersion: whereas sorrow, faith, and new obedience, they should go together.
What was the cause of this? (my Beloved) but that there was in him penance without desire of Repentance; grief without faith, a sorrow without conversion: whereas sorrow, faith, and new Obedience, they should go together.
then commonly they doe in this duty of Repentance. In consideration whereof it will not be amisse, to deliuer vnto you certaine infallible fignes, and vnseparable frutes;
then commonly they do in this duty of Repentance. In consideration whereof it will not be amiss, to deliver unto you certain infallible fignes, and unseparable fruits;
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Must then amendment of life, yeelde such worthy fruites? Is Care? Is Clearing? Is Indignation? Is Feare? Is Desire? Is Zeale? Is Punishment, required heere-vnto? O then ( My beloued ) to repent, can bee no light matter, nor trifling labour;
Must then amendment of life, yield such worthy fruits? Is Care? Is Clearing? Is Indignation? Is fear? Is Desire? Is Zeal? Is Punishment, required hereunto? O then (My Beloved) to Repent, can be no Light matter, nor trifling labour;
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The heartes of sinners must suffer an Earth-quake with-in them, and tremble, and rende: There must bee mortifying, and crucifying; and sacrificing, both of Bodyes and Soules.
The hearts of Sinners must suffer an Earthquake within them, and tremble, and rend: There must be mortifying, and crucifying; and sacrificing, both of Bodies and Souls.
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That must torment vs at the Heart, which delighted vs in our Bodies: that must bee sower to our Soules, which was sweete in our Liues: wee must change our Vices into as manye Vertues: and so turne vnto our GOD,
That must torment us At the Heart, which delighted us in our Bodies: that must be sour to our Souls, which was sweet in our Lives: we must change our Vices into as many Virtues: and so turn unto our GOD,
Many are there (saith Fulgentius ) which are sorrowfull for their sinnes, yet leaue not their sinning ▪ but these take not awaye their sinnes by sorrowing;
Many Are there (Says Fulgentius) which Are sorrowful for their Sins, yet leave not their sinning ▪ but these take not away their Sins by sorrowing;
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and aske yee me why I crie? Did this Idolatrous wretch thinke it cause sufficient to lament for the losse of his false gods, which his owne handes had made? Iudge you then ( Beloued ) how we should be grieued for our sinnes, which depriue vs of the true GOD whose handes haue framed Heauen and Earth.
and ask ye me why I cry? Did this Idolatrous wretch think it cause sufficient to lament for the loss of his false God's, which his own hands had made? Judge you then (beloved) how we should be grieved for our Sins, which deprive us of the true GOD whose hands have framed Heaven and Earth.
Wil examples moue vs to the performance of this duty? Looke vpon repenting Dauid, and behold there are ashes vpon his head, and sack-cloth vpon his backe:
Wil Examples move us to the performance of this duty? Look upon repenting David, and behold there Are Ashes upon his head, and Sackcloth upon his back:
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and therefore now shee caused them to kisse her Saniour: her hayre once set out and frizeled after the newest fashion, doth shee now make serue in steed of a napkin; her precious ointment, that was her wonted perfume, she now powred vpon CHRISTS feete, which her eyes had watered, her hayre had wiped, her mouth had kissed. The Philistins being plagued with Emrodes, offered Emrodes vnto the Arke.
and Therefore now she caused them to kiss her Saviour: her hair once Set out and frizzled After the Newest fashion, does she now make serve in steed of a napkin; her precious ointment, that was her wonted perfume, she now poured upon CHRIST feet, which her eyes had watered, her hair had wiped, her Mouth had kissed. The philistines being plagued with Emrodes, offered Emrodes unto the Ark.
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so many sinnes, so many sacrifices: such sinnes such sacrifices: her eyes, her lippes, her hayre, her ointment, all the instruments of her death were turned (at her conuersion) into the means of life. Notable examples to teach all their duties.
so many Sins, so many Sacrifices: such Sins such Sacrifices: her eyes, her lips, her hair, her ointment, all the Instruments of her death were turned (At her conversion) into the means of life. Notable Examples to teach all their duties.
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hath your mirth beene immoderate? weepe; strangle that sinne with the streame of teares: haue you robbed or wronged your brethren? make restitution: no restitution, no attonement.
hath your mirth been immoderate? weep; strangle that sin with the stream of tears: have you robbed or wronged your brothers? make restitution: no restitution, no atonement.
Not any who may challenge vnto them-selues (eyther by Birth or bringing vp) the greatest prerogatiues in the world, can plead exemption from this Condition. Hast thou fayled in thy faith, and repented? behold GODS mercy towards repenting Peter:
Not any who may challenge unto themselves (either by Birth or bringing up) the greatest prerogatives in the world, can plead exemption from this Condition. Hast thou failed in thy faith, and repented? behold GOD'S mercy towards repenting Peter:
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Vnto the repenting person he giueth a soft heart, for his mercy indureth for euer: he sendeth the comfort of his spirit: for his mercy indureth for euer:
Unto the repenting person he gives a soft heart, for his mercy Endureth for ever: he sends the Comfort of his Spirit: for his mercy Endureth for ever:
Hee leaueth them, in a Reprobate sense, for his iustice indureth for euer. Hee sendeth into them the horror of Conscience, for his iustice indureth for euer.
He Leaveth them, in a Reprobate sense, for his Justice Endureth for ever. He sends into them the horror of Conscience, for his Justice Endureth for ever.
but drowned it with a flood? did hee not spare his owne people, but destroyed them in the Wildernesse? And will hee spare vs without our conuersion? Is there nowe an other waye to Heauen? or a newe tricke to escape danger? Let no Man flatter him-selfe there is no Atheist, no Drunken swil-tubbe, no Couetous wreatch, no doting Dreamer, who despiseth gouernment,
but drowned it with a flood? did he not spare his own people, but destroyed them in the Wilderness? And will he spare us without our conversion? Is there now an other Way to Heaven? or a new trick to escape danger? Let no Man flatter himself there is no Atheist, no Drunken swil-tubbe, no Covetous wretch, no doting Dreamer, who despises government,
In one word no kind of sinner, without Repentance shall escape GODS vengeance. CHRIST IESVS hath spoken it: the Life that fayleth not: the Way that misleadeth not: the trueth that deceiueth not.
In one word no kind of sinner, without Repentance shall escape GOD'S vengeance. CHRIST JESUS hath spoken it: the Life that Faileth not: the Way that misleadeth not: the truth that deceiveth not.
Vnlesse yee amend your liues, yee shall all likewise perish. Thus much of the necessity of this duty, 3. The time is prescribed. Amend instātly, cōtinually.
Unless ye amend your lives, ye shall all likewise perish. Thus much of the necessity of this duty, 3. The time is prescribed. Amend instantly, continually.
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to poure out our wine to the world, and serue him with our dregges. Amend (saith my text) heere is no time speciall annexed? and therefore is our payment presently required.
to pour out our wine to the world, and serve him with our dregs. Amend (Says my text) Here is no time special annexed? and Therefore is our payment presently required.
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Fatte promisings may not haue leane performances. It is a principle in the Ciuill Law. Nihil praesumitur fuisse actum, dum aliquid superest ad agendum.
Fat promisings may not have lean performances. It is a principle in the Civil Law. Nihil praesumitur Fuisse Acts, dum Aliquid superest ad agendum.
wee may not say one day Gloriapatri, the second & filio, the third & spirituo sancto: and after that come to sicut erat in principio; this were Nabuchadnezers image, the head of brasse the breast of baser mettall,
we may not say one day Gloriapatri, the second & filio, the third & spirituo sancto: and After that come to sicut erat in principio; this were Nabuchadnezers image, the head of brass the breast of baser mettle,
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Salomon surueying mans life calleth it Vaine: and then thinking not that word sufficient, correcteth himselfe and calleth it vanity: but Dauid goeth yet further,
Solomon surveying men life calls it Vain: and then thinking not that word sufficient, Correcteth himself and calls it vanity: but David Goes yet further,
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What answer was made vnto him that promised ease vnto his soule many yeares? thou foole this night shall thy soule be taken from thee. Young men (saith Seneca ) haue death behind them:
What answer was made unto him that promised ease unto his soul many Years? thou fool this night shall thy soul be taken from thee. Young men (Says Senecca) have death behind them:
Waters haue raged, and what wanteth there now, but fire for vs, from Heauen to bee consumed? And is it nowe time to buye, to sell, to eate, to drinke, to liue securely in sinne,
Waters have raged, and what Wants there now, but fire for us, from Heaven to be consumed? And is it now time to buy, to fell, to eat, to drink, to live securely in sin,
as they did in the dayes of Noah, and thinke of nothing else? Is it nowe time to say vnto GOD as the Niggard doth vnto his neighbour, Cras reuertere, come againe to morrow? or as that drowsie sluggard doth;
as they did in the days of Noah, and think of nothing Else? Is it now time to say unto GOD as the Niggard does unto his neighbour, Cras reuertere, come again to morrow? or as that drowsy sluggard does;
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yet a little sleepe, yet a little slumber, yet a little folding of the handes? The foolish Virgins supposed that the Bridgroome would not come like an Owle or Ba•te in the night:
yet a little sleep, yet a little slumber, yet a little folding of the hands? The foolish Virgins supposed that the Bridgroome would not come like an Owl or Ba•te in the night:
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Let therefore the vncertainety and shortnesse of our liues, teach vs to watch because we know not the houre, to do good whilst we haue time; to make hast into the promised rest, and alwayes let vs esteeme it,
Let Therefore the uncertainty and shortness of our lives, teach us to watch Because we know not the hour, to do good while we have time; to make haste into the promised rest, and always let us esteem it,
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The older the sor•r: sed consuetudine plus quam ciues studio plus quam hostes (saith Saint Augustine ) the older the sweeter, and yet the more toothsome, the more troublesome: for Custome not resisted becommeth a Necessity.
The older the sor•r: sed Consuetudine plus quam ciues study plus quam hosts (Says Faint Augustine) the older the Sweeten, and yet the more toothsome, the more troublesome: for Custom not resisted becomes a Necessity.
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CHRIST must grone and crye aloud, before Lazarus can bee raised. Thirdly their seete and handes, are bound, they cannot imploie them to any good action.
CHRIST must groan and cry aloud, before Lazarus can be raised. Thirdly their feet and hands, Are bound, they cannot employ them to any good actium.
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First commeth secret suggestion, after suggestion, Cogitation: after cogitation, Affection: after affection Delight: after delight, Consent: after consent an Act: then many actes make a Custome: Custome bringeth Despayre: despaire a Defence of sinne: defense a Boasting in it:
First comes secret suggestion, After suggestion, Cogitation: After cogitation, Affection: After affection Delight: After delight, Consent: After consent an Act: then many acts make a Custom: Custom brings Despair: despair a Defence of sin: defence a Boasting in it:
and this is the next steppe to condemnation. Here is the Chaine of sinn: wherein euerie lincke is more heauye then an other: the former, are the easier:
and this is the next step to condemnation. Here is the Chain of sin: wherein every link is more heavy then an other: the former, Are the Easier:
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what is there no hope of Saluation for him? Non dico saluabitur, non dico damnabitur (saith Saint Augustine ) I will not say, he shall be saued, I will not say, he shall be damned.
what is there no hope of Salvation for him? Non dico saluabitur, non dico damnabitur (Says Faint Augustine) I will not say, he shall be saved, I will not say, he shall be damned.
and therefore the wiseman aduiseth, to bow downe the neck of thy sonne whilest hee is young; to beate sinne on the sides, to nippe it on the head while it is a child:
and Therefore the Wiseman adviseth, to bow down the neck of thy son whilst he is young; to beat sin on the sides, to nip it on the head while it is a child:
and shall crooked age be able to sustaine it? A thousand to one wee shall bee constrayned to crie out with Cain. My sinne is heauier then I am able for to beare.
and shall crooked age be able to sustain it? A thousand to one we shall be constrained to cry out with Cain. My sin is Heavier then I am able for to bear.
And is there any likelyhood, that he who hath beene running from his GOD, forty, threescore, perhappes fourescore yeares together, who with the prodigall, is runne into a farre Countrey:
And is there any likelihood, that he who hath been running from his GOD, forty, threescore, perhaps fourescore Years together, who with the prodigal, is run into a Far Country:
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can returne againe, in the space of sixe dayes? sixe houres? sixe minutes? For it may be his sicknes, (vnto the time whereof hee deferreth his conuersion) will not be sixe daies, sixe houres, sixe minutes long:
can return again, in the Molle of sixe days? sixe hours? sixe minutes? For it may be his sickness, (unto the time whereof he deferreth his conversion) will not be sixe days, sixe hours, sixe minutes long:
and how is it possible then to returne vnto GOD? Say that the forceable working of the holy spirit (like a great gale of wind) bee able to blow thee home vppon the sodaine:
and how is it possible then to return unto GOD? Say that the forceable working of the holy Spirit (like a great gale of wind) be able to blow thee home upon the sudden:
Lastly let vs euer remember, that in time of sicknesse wee thinke most vppon that wee most feele: Death beseegeth vs: Sinn affrighteth vs: our wiues grieueys: our children with-drawe vs:
Lastly let us ever Remember, that in time of sickness we think most upon that we most feel: Death besiegeth us: Sinn affrighteth us: our wives grieueys: our children withdraw us:
I neuer dyed for these, I neuer was whipped, crucified, tormented for them. I neuer promised them eternall life, not Paradise, not the ioyes of Heauen.
I never died for these, I never was whipped, Crucified, tormented for them. I never promised them Eternal life, not Paradise, not the Joys of Heaven.
cursed shall you bee in your Barne, cursed in your Store, cursed in the fruites of your Wombes, cursed in the fruites of the Earth, cursed in your heards of Cattle, cursed in your flocks of sheepe:
cursed shall you be in your Bairn, cursed in your Store, cursed in the fruits of your Wombs, cursed in the fruits of the Earth, cursed in your heards of Cattle, cursed in your flocks of sheep:
CHRIST the Sonne, and onely Sonne of GOD, not by Adoption but by nature, louing, and best beloued: bought them, not with money, but with bloud: not with the bloud of Goates and Rammes: but with his own blood: not with the bloud of head, handes or feete: but with his owne heart bloud. And as hee prayed soundly for them him-selfe:
CHRIST the Son, and only Son of GOD, not by Adoption but by nature, loving, and best Beloved: bought them, not with money, but with blood: not with the blood of Goats and Rams: but with his own blood: not with the blood of head, hands or feet: but with his own heart blood. And as he prayed soundly for them himself:
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when as his face did shine as the Sunne, and his rayment was as white as snowe. For hereby we learne what glory our bodyes shall haue in the day of the resurrection:
when as his face did shine as the Sun, and his raiment was as white as snow. For hereby we Learn what glory our bodies shall have in the day of the resurrection:
Fourthly, the place of blessednesse, doth informe vs of these ioyes. First it is a place of puritie and holinesse: no vncleane thing shall enter thereinto.
Fourthly, the place of blessedness, does inform us of these Joys. First it is a place of purity and holiness: no unclean thing shall enter thereinto.
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Secondly a place of beauty, and brightnesse: as cleare as cristal, glistring as Iasper ▪ the twelue gates are twelue pearles; the sireetes like gold, and shining glasse.
Secondly a place of beauty, and brightness: as clear as crystal, glistering as Iasper ▪ the twelue gates Are twelue Pearls; the sireetes like gold, and shining glass.
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with the fraylties of the flesh, with the feare of hell, ( Quorum periculum probat periuntium multitudo (saith Gregorie ) whose dangers appeares by the multitude of those that perish) are nowe arriued at Heauen, for their Hauen:
with the frailties of the Flesh, with the Fear of hell, (Quorum periculum Probat periuntium multitudo (Says Gregory) whose dangers appears by the multitude of those that perish) Are now arrived At Heaven, for their Haven:
(as Saint Augustine well speaketh:) the more dangers escaped, the more ioyes increased: as the most doubtfull battell, maketh the most ioyfull victory.
(as Saint Augustine well speaks:) the more dangers escaped, the more Joys increased: as the most doubtful battle, makes the most joyful victory.
yet herein consisteth the highest degree of happinesse, and therefore are the ioyes of the Saintes in Heauen super-Superlatiue ▪ because their eyes doe alwayes see their King in his glorie. It is a pleasing sight and delight-some vnto the eye, to behold the Sunne:
yet herein Consisteth the highest degree of happiness, and Therefore Are the Joys of the Saints in Heaven super-Superlatiue ▪ Because their eyes do always see their King in his glory. It is a pleasing sighed and delightsome unto the eye, to behold the Sun:
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The Bethshemits were comforted at the sight of his Ark, were these causes of great and vnwonted gladnesse? Then are the Saints rauished with ioy in Heauen, who behold theyr Creator face to face.
The Bethshemites were comforted At the sighed of his Ark, were these Causes of great and unwonted gladness? Then Are the Saints ravished with joy in Heaven, who behold their Creator face to face.
O what a Hallaluiah is there in Heauen, at the sight of the King of Peace, crowned in his Throne of Glorie? Huic comparata, omnis aliunde iucunàitas, maeror est: omnis suauitas, dolor: omne dulce, amarum: omne decorum, foedum.
Oh what a Hallaluiah is there in Heaven, At the sighed of the King of Peace, crowned in his Throne of Glory? Huic Comparata, omnis aliunde iucunàitas, maeror est: omnis suauitas, dolour: omne dulce, amarum: omne decorum, foedum.
(saith Saint Bernard ) In comparison of this, all ioy, is sadnesse: all sweetnesse, sowernesse: all beauty, blacknesse: yea all the delights in the World put them together;
(Says Saint Bernard) In comparison of this, all joy, is sadness: all sweetness, sourness: all beauty, blackness: yea all the delights in the World put them together;
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all, are but as a droppe of water, to the mayne Ocean, in respect of that blessednesse which wee shall drinke from the euer liuing fountaine of the face of GOD.
all, Are but as a drop of water, to the main Ocean, in respect of that blessedness which we shall drink from the ever living fountain of the face of GOD.
Shed out both vpon good and badde, from the Heauens, from the Ayre, from the Earth, from the Waters, from light, from darkenesse, from heate, from coldnesse, from all the creatures, shed also out, by succession, to exclude a loathing.
Shed out both upon good and bad, from the Heavens, from the Air, from the Earth, from the Waters, from Light, from darkness, from heat, from coldness, from all the creatures, shed also out, by succession, to exclude a loathing.
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these excellent benefits? Then O Lord howe great and wonderfull are those good things which thou hast laid vp for thine Elect in the Kingdome of Heauen? if these be so good, which thou hast giuen to good and badde:
these excellent benefits? Then Oh Lord how great and wonderful Are those good things which thou hast laid up for thine Elect in the Kingdom of Heaven? if these be so good, which thou hast given to good and bad:
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mensura sine mensura (as Bernard speaketh) a measure without measure. Where we shall haue health without sicknesse: strength without weakenesse. freedome, without bondage: beautie without blacknesse:
Mensura sine Mensura (as Bernard speaks) a measure without measure. Where we shall have health without sickness: strength without weakness. freedom, without bondage: beauty without blackness:
And is not this then a most lamentable losse, to bee debarred from these ioves of Heauen? Mee thinkes the remembrance of it should dismaye the heart of a wicked man.
And is not this then a most lamentable loss, to be debarred from these jove's of Heaven? Me thinks the remembrance of it should dismay the heart of a wicked man.
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When hee recounteth with himselfe that hee shall bee shutte out off doores with Dogges, that hee shallbe excluded from those vnspeakable ioyes, which CHRIST IESVS hath bought with his pretious heart bloud:
When he recounteth with himself that he shall be shut out off doors with Dogs, that he shall excluded from those unspeakable Joys, which CHRIST JESUS hath bought with his precious heart blood:
Thou good and faithfull seruant enter into thy Maisters ioy. O wofull, and vnsufferable losse! more then can bee counternayled by the gayning of ten thousand Worldes:
Thou good and faithful servant enter into thy Masters joy. Oh woeful, and unsufferable loss! more then can be counternayled by the gaining of ten thousand World's:
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The consideration of the teares, and of the bloud, which CHRIST shedde for sinners: our owne ennumerable offences; the weaknesse of our bodies, and frailty of our liues: GODS continued mercy towardes vs:
The consideration of the tears, and of the blood, which CHRIST shed for Sinners: our own ennumerable offences; the weakness of our bodies, and frailty of our lives: GOD'S continued mercy towards us:
they would easily put off all these with a Tush: and bee as resolute for their owne destruction as Hester was for the sauing of her people, If wee perish, wee perish.
they would Easily put off all these with a Tush: and be as resolute for their own destruction as Esther was for the Saving of her people, If we perish, we perish.
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and gnashing, because of the worme that wil not bee killed. the one comming from griefe, the other from rage. Sometimes they beare the names of thirst, of hunger, of sorrow, of shame. And such penury is there in hell,
and gnashing, Because of the worm that will not be killed. the one coming from grief, the other from rage. Sometime they bear the names of thirst, of hunger, of sorrow, of shame. And such penury is there in hell,
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by those Etheopian Angelles; (as Cyrill calleth them) whose armes (saith Cassian ) are like the heades of Dragons, whose eyes shoote forth arrowes of fire:
by those Etheopian Angels; (as Cyril calls them) whose arms (Says Cassian) Are like the Heads of Dragons, whose eyes shoot forth arrows of fire:
whose tayles are like the tayles of Scorpions, that is gushfull, and grisly Diuils: if the sight of one of them be able to bereaue a man of his wittes:
whose tails Are like the tails of Scorpions, that is gushfull, and grisly Devils: if the sighed of one of them be able to bereave a man of his wits:
O how great will the horrour be, when they shall all appeare? And what doth the place of punishment afford? that place of confusion? of darknesse? of chaines? of most horrible shapes? but euen Ecchoes of woes. Well then;
Oh how great will the horror be, when they shall all appear? And what does the place of punishment afford? that place of confusion? of darkness? of chains? of most horrible shapes? but even Echoes of woes. Well then;
suppose one to be burning in a lake of fire, hauing a Viper at his heart, alwayes gnawing and stinging his soule: imagine boyling brimstone to bee powred vppon him;
suppose one to be burning in a lake of fire, having a Viper At his heart, always gnawing and stinging his soul: imagine boiling brimstone to be poured upon him;
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let him weepe, wayle, wring his handes, and stand gnashing of his teeth ▪ let him be euer languishing and pining with want of foode, denay him all things which may any waie ease him.
let him weep, wail, wring his hands, and stand gnashing of his teeth ▪ let him be ever languishing and pining with want of food, denay him all things which may any Way ease him.
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CHRIST calleth them Euerlasting paynes ▪ As they are extream without decreasing, so are they endlesse without all redemption. There are sighes, with-out pittying: cries without moning: lamentation, with-out relecuing:
CHRIST calls them Everlasting pains ▪ As they Are extreme without decreasing, so Are they endless without all redemption. There Are sighs, without pitying: cries without moaning: lamentation, without relecuing:
there hee that tortoreth, fainteth not, and hee that suffereth fayleth not: There is Euer parching fire, for warming loue: Euer banishment, for reconcilement: Euer heauinesse, for singing; Euer darknesse for shining: Euer fetters, for crownes;
there he that tortoreth, fainteth not, and he that suffers Faileth not: There is Ever parching fire, for warming love: Ever banishment, for reconcilement: Ever heaviness, for singing; Ever darkness for shining: Ever fetters, for crowns;
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Alasse who is able (saith Esay ) to dwell in euerlasting burnings? It were some comfort in the middest of afflictions, to thinke that one day, they will come vnto an end;
Alas who is able (Says Isaiah) to dwell in everlasting burnings? It were Some Comfort in the midst of afflictions, to think that one day, they will come unto an end;
and iudge you, what a dolefull sight it will bee, to see infinite millions of males and females, continually without any intermission, hacking and hewing, their teeth together:
and judge you, what a doleful sighed it will be, to see infinite millions of males and females, continually without any intermission, hacking and hewing, their teeth together:
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to heare one Diuel, one damned Ghost, calling vnto another, to strike, to rend, to kill, to spoyle, to heape on coales, to poure on Brimstone: like one that is pressing to death, who calleth for more waights to bee cast vpon him.
to hear one devil, one damned Ghost, calling unto Another, to strike, to rend, to kill, to spoil, to heap on coals, to pour on Brimstone: like one that is pressing to death, who calls for more weights to be cast upon him.
Secondly as they all suffer in all parts, in all the members of their bodies, in all the powers of their soules. they haue corporall flames with-out, and spirituall flames with-in: no part; no power is free.
Secondly as they all suffer in all parts, in all the members of their bodies, in all the Powers of their Souls. they have corporal flames without, and spiritual flames within: no part; no power is free.
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Hast thou offended with thy Head? thou shalt haue scalding: hast thou offended with thine Eyes? thou shalt haue weeping: hast thou offended with thy Mouth? thou shalt haue howling: with thy Tongue? thou shalt haue scorching: with thine Eares? thou shalt haue yelling: with thy Nose? thou shalt haue stincking: with thy Feete? thou shalt haue fettering: with thy Handes? thou shalt haue wringing: with thy Heart? thou shalt haue gnawing; in thy Soule, and Body, burning, and boyling. Pro disparibus generibus peccatorum sunt disparia tormenta suppliciorum (saith Saint Augustine ) euery man shall receiue according to his seuerall workes. Coniecture yet further of Hells tortures, by things of no accompt.
Hast thou offended with thy Head? thou shalt have scalding: hast thou offended with thine Eyes? thou shalt have weeping: hast thou offended with thy Mouth? thou shalt have howling: with thy Tongue? thou shalt have scorching: with thine Ears? thou shalt have yelling: with thy Nose? thou shalt have stinking: with thy Feet? thou shalt have fettering: with thy Hands? thou shalt have wringing: with thy Heart? thou shalt have gnawing; in thy Soul, and Body, burning, and boiling. Pro disparibus generibus peccatorum sunt disparia tormenta suppliciorum (Says Faint Augustine) every man shall receive according to his several works. Conjecture yet further of Hells tortures, by things of no account.
or a fit of an Ague so grieuous vnto flesh and bloud? which are but Flea-bitings, no though thou did dest abide them, thy whole life long? O howe then wilt thou bee able to endure euerlasting burnings? Will CHRIST now profit thee, who stretched his armes out •pon the Crosse for sinners? No, hee will now
or a fit of an Ague so grievous unto Flesh and blood? which Are but Flea-bitings, no though thou did dest abide them, thy Whole life long? O how then wilt thou be able to endure everlasting burnings? Will CHRIST now profit thee, who stretched his arms out •pon the Cross for Sinners? No, he will now
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<1^PAGE^MISSING> NOW IESVS CHRIST our Lord, and GOD, Euen the Father which hath loued vs, and giuen vs euerlasting consolation by his spirit: and good hope through grace:
<1^PAGE^MISSING> NOW JESUS CHRIST our Lord, and GOD, Even the Father which hath loved us, and given us everlasting consolation by his Spirit: and good hope through grace:
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purge our dead consciences, and stablish our hearts in euery good word and worke vnto the end ▪ that beeing made the seruants of GOD, wee may haue our fruit in holinesse,
purge our dead Consciences, and establish our hearts in every good word and work unto the end ▪ that being made the Servants of GOD, we may have our fruit in holiness,
