Mr. Bolton's last and learned work of the four last things death, judgement, hell,…Mr. Boltons last and learned worke of the foure last things death, iudgement, hell,…
Mr. Bolton's last and learned work of the four last things death, judgement, hell, and heaven. With an assizes-sermon, and notes on Justice Nicolls his funeral. Together with the life and death of the author. Published by E.B.Mr. Boltons last and learned worke of the foure last things death, iudgement, hell, and heauen. With an assises-sermon, and notes on Iustice Nicolls his funerall. Together with the life and death of the authour. Published by E.B.
Robert Bolton 1572–1631London: printed by George Miller, 1632
[56], 264, p. : port. · 73k words · STC 3242 · ESTC S106786
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The name of that blessed man shall be of most dear and glorious memory to all that love our LORD JESUS CHRIST in sincerity, until His second coming: and it is like we shall look upon him, and the rest of that royal Army of Martyrs in Queen Mary's time, with thoughts of extraordinary sweetness and love in the next world through all eternity. But now the remembrance of that other fellow, who (like a blood-thirsty Tiger) made such horrible havoc of the Lambs of CHRIST, shall be had in a most abhorred, execrable, and everlasting detestation. The name of the fore-named noble Marquess, hwho left and ⟨p. 81⟩and lost all with a witness for the Gospels sake, shall be infinitely more honoured of all honest men, so long as any one heavenly beam of GODS eternal truth shall shine upon earth, than his uncles Paul the fourth, or all that Rope of Popes from the first rising to the final ruin of that Man of sin. Nay, theirs shall rot everlastingly; but his shall re-flourish with sweetness, and fresh admiration to the worlds end.
The name of that blessed man shall be of most deare and glorious memory to all that love our LORD IESVS CHRIST in sincerity, untill His second comming: and it is like we shall looke upon him, and the rest of that royall Army of Martyrs in Queene Maries time, with thoughts of extraordinary sweetnesse and love in the next world thorow all eternity. But now the remembrance of that other fellow, who (like a bloud-thirsty Tyger) made such horrible havocke of the Lambs of CHRIST, shalbe had in a most abhorred, execrable, and everlasting detestation. The name of the fore-named noble Marquesse, hwho left and ⟨p. 81⟩and lost all with a witnesse for the Gospels sake, shall be infinitely more honoured of all honest men, so long as any one heavenly beame of GODS eternal truth shall shine upon earth, than his uncles Paul the fourth, or all that Rope of Popes from the first rising to the finall ruine of that Man of sinne. Nay, theirs shall rot everlastingly; but his shall re-flourish with sweetnesse, and fresh admiration to the worlds end.
Hear Calvin in his Epistle to him, before his Commentary upon the first to the Corinth. Etsi neque tu plausum Theatri app•tis, uno teste DEO contentus neque mihi propositum est laudes tuas ena•are: Quod tamen cognitu •le est a• fructuosum, non prorsus celandi sunt Lectores: Hominem primariâ familiâ natum, honore & opibus florentem; nobilis•imâ & castissima •xore, numerosâ sobole, domestic quiet & concordia, totoque vitae statu beatum, ultro, u• in CHRISTI castra mig•aret, pat•iâ cessisse: Ditionem fertilem & amoenar•, lautum Patrimonium, commodam non minùs, quàm voluptuosam habitationem neglexisse: Exuiss• splendo•em domesticum; Patty, conjuge, liberis, cognatis, a•sinibus sese pri•asse, &c.Heare Calvin in his Epistle to him, before his Commentary upon the first to the Corinth. Etsi neque tu plausum Theatri app•tis, uno teste DEO contentus neque mihi propositum est laudes tuas ena•are: Quod tamen cognitu •le est a• fructuosum, non prorsus celandi sunt Lectores: Hominem primariâ familiâ natum, honore & opibus florentem; nobilis•imâ & castissima •xore, numerosâ sobole, domesti• quiete & concordia, totoque vitae statu beatum, ultro, u• in CHRISTI castra mig•aret, pat•iâ cessisse: Ditionem fertilem & amoenar•, lautum Patrimonium, commodam non minùs, quàm voluptuosam habitationem neglexisse: Exuiss• splendo•em domesticum; Patie, conjuge, liberis, cognatis, a•sinibus sese pri•asse, &c.
2. That, to die, is but to be once done; and if we err in that one action, we are undone everlastingly. And therefore have thine end ever in thine eye. *Let all our abilities, businesses, and whole being in this life; let all our thoughts, words, actions, refer to this one thing, which (as it shall be well or ill ended) is attended either with endless plagues, or pleasures; with eternity of flames or felicity.
2. That, to die, is but to be once done; and if we erre in that one action, we are undone everlastingly. And therefore have thine end ever in thine eye. *Let all our abilities, businesses, and whole being in this life; let all our thoughts, words, actions, referre to this one thing, which (as it shall be well or ill ended) is attended either with endlesse plagues, or pleasures; with eternity of flames or felicity.
*In cunctis quidèm rebus necessari• est providentia; in ijs tamen maximè, quae amplius quam semel fieri n• queunt: ubicunq▪ pes lapsus fuerit, actum est: unu• error multa trahit errorum millia. Haec ratio mortis est; unicus in eâ error, infinitos trahet errors: Hic semel errasse, aeternum est peri•sse. Lamachus Centurio, admissi erroris increpabat militem, qui ut culpam dilueret, de•nceps nil tale admissurum see promisit. Cui Centurio: In bello, inquit, Bone vir non licet bis peccare Plutarch. in Lacon. In morte, eheu, nec vel semel quidem peccare licet. Nam hoc tale peccatum est i•evocabile. Semel mortuuses, semper mortuus es: semel malè mortuus es, semper damnatus es. Hanc mortem corrigere, han• damnationem excutere, per omnem aeternitatem non poteris.In cunctis quidèm rebus necessari• est providentia; in ijs tamen maximè, quae amplius quam semel fieri n• queunt: ubicunq▪ pes lapsus fuerit, actum est: unu• error multa trahit errorum millia. Haec ratio mortis est; unicus in eâ error, infinitos trahet errores: Hic semel errasse, aeternum est peri•sse. Lamachus Centurio, admissi erroris increpabat militem, qui ut culpam dilueret, de•nceps nil tale admissurum se promisit. Cui Centurio: In bello, inquit, Bone vir non licet bis peccare Plutarch. in Lacon. In morte, eheu, nec vel semel quidem peccare licet. Nam hoc tale peccatum est i•evocabile. Semel mortuuses, semper mortuus es: semel malè mortuus es, semper damnatus es. Hanc mortem corrigere, han• damnationem excutere, per omnem aeternitatem non poteris.
3. That thou mayest look upon thy last bed, to be full sorely terribly assaulted by the king of fear, accompanied with all his abhorred horrors, and stinging dread; by the fearful sight of all thy former sins, arrayed and armed in their grisliest forms, and with their fieriest stings; ⟨p. 82⟩with the utmost craft and cruelty of all the powers of darkness, and the very powder-plot of the prince of hell, that roaring Lion, who hath industriously laboured to devour thy soul all thy life long; with the terror of that just and last Tribunal […] which thou […] ready to pass to reckon precisely with Almighty GOD for all things done in the flesh. What manner of man ought thou to be […] i• the mean time; in all holy care, fore-cast and cas•g about to give up thine account […] comfort at that dreadful hour? Be so far from *deferring repentance in this Day of visitation, and patting off till that time; (For how canst thou possibly attend so great a business, when thou art beset with such a world of woeful work, and hellish rage?)▪ That •hou •hould est in this thy day, like a son of wisdom, constantly ply and improve all opportunities, occasions, offers, every moment, Ministry, mercy, motions of the Spirit, checks of conscience, corrections, temptations, &c. To store thy self richly with spiritual strength against that last encounter, and of highest consequence, either for eternal happiness, or unconceivable horror.
3. That thou maist looke upon thy last bed, tobe full sorely terribly assaulted by the king of feare, accompanied with all his abhorred horrours, and stinging dread; by the fearefull sight of all thy former sinnes, arrayed and armed in their grisliest formes, and with their fieriest stings; ⟨p. 82⟩with the utmost craft and cruelty of all the powers of darknesse, and the very powder-plot of the prince of hell, that roaring Lion, who hath industriously laboured to devoure thy soule all thy life long; with the terrour of that just and last Tribunall 〈…〉 which thou 〈…〉 ready to passe to reckon precisely with Almighty GOD for all things done in the flesh. What manner of man ought thou to be 〈…〉 i• the meane time; in all holy care, fore-cast and cas•g about to give up thine account 〈…〉 comfort at that dreadfull houre? Be so farre from *deserring repentance in this Day of visitation, and patting off till that time; (For how canst thou possibly attend so great a busines, when thou art beset with such a world of wofull worke, and hellish rage?)▪ That •hou •hould est in this thy day, like a sonne of wisdome, constantly ply and improove all opportunities, occasions, offers, every moment, Ministry, mercy, motions of the Spirit, checks of conscience, corrections, temptations, &c. To store thy selfe richly with spirituall strength against that last encounter, and of highest consequence, either for eternall happinesse, or unconceiveable horrour.
*Caveamus […] op•lum […]. Quot hominum nu• lia v•l han•• nam ob cau•am male […], quia distulerant minime disserenda. Q•d crastinum, quid perendinum saluti tuae destinas? Crast•us dies t•s non est: Hodiernus est. Hodiè queso, ha• ho•, jam age quod agendum est. Cras, […] ub• tu […]?Caveamus 〈…〉 op•lum 〈…〉. Quot hominum nu• lia v•l han•• nam ob cau•am male 〈…〉, quia distulerant minime disserenda. Q•d crastinum, quid perendinum saluti tuae destinas? Crast•us dies t•s non est: Hodiernus est. Hodiè queso, ha• ho•, jam age quod agendum est. Cras, 〈…〉 ub• tu 〈…〉?
4. That thy body, when the soul is gone, will be an horror to all that behold it; a most loathsome and abhorred spectacle. Those that loved it most, cannot now find in their hearts to look on•, by reason of the grisly d•formednesse which death will put upon it. Down it must into a pit of carrions and confusion, covered with ⟨p. 83⟩worms, not able to wag so much as a little finger, to remove the vermin that feed and gnaw upon its flesh; and so moulder away into rottenness and dust. And therefore let us never for the temporary, transitory ease, pleasure, and pampering of a ruinous, and rotten carcass, bring everlasting misery upon our immortal souls. Let us never, for a little sensual, short and vanishing delight flowing from the three filthy puddles of the lust of the flesh, the lust of the eye, and the pride of life, drown both our bodies and souls in a dungeon, shall I say, nay in a boiling *sea of fire and brimstone, where we can see no banks, nor feel no bottom.
4. That thy body, when the soule is gone, wilbe an horrour to all that behold it; a most loathsome and abhorred spectacle. Those that loved it most, cannot now find in their hearts to looke on•, by reason of the griesly d•formednesse which death will put upon it. Downe it must into a pit of carions and confusion, covered with ⟨p. 83⟩wormes, not able to wagg so much as a little finger, to remoove the vermine that feed and gnaw upon its flesh; and so moulder away into rottennesse and dust. And therefore let us never for the temporary, transitory ease, pleasure, and pampering of a r•inous, and rotten carkasse, bring everlasting misery upon our immortall soules. Let us never, for a little sensuall, short and vanishing delight flowing from the three filthy puddles of the lust of the flesh, the lust of the eye, and the pride of life, drowne both our bodies and soules in a dungeon, shall I say, nay in a boyling *sea of fire and brimstone, where we can see no banks, nor feele no bottome.
*Modò jam discamus pericula vicina nosse, quae facilè cavet, qui praevidet. Non parùm interest • terrâ spectes naufragium passi sunt, & irreparabile, quot quot ad orcum praecipitati sunt; nec in portum unquam pervenient. Aeternitatis igneum mare, carcer aeternus hos naufragos jam sepelivit.
5. That when the soul departs this life, it carries nothing away with it, but grace, GODS favour, and a good conscience. The Sun of all worldly greatness, prosperity, and joy then sets for ever: Even Crowns, Kingdoms, Lands, Livings, and all earthly Possessions are everlastingly left. And *what will an immortal soul, destitute of divine grace, do then? Then will that now newly-separated soul, finding no spiritual store or provision laid up in this life against the evil day, with an irksome and furious ⟨p. 84⟩reflection, look back upon all its time spent in the flesh; and beholding there, nothing but abominations, guiltiness and sin: Presently awakes the never dying worm which having formerly had its mouth stopped with carnal delights, and mus•'d up with outward mirth, will now feed upon it with horror, anguish, and desperate rage, world without end. O then, let these precious, dear, everlasting things breathed into our Bodies for a short abode in this Vale of tears, by the All-powerful GOD, scorn with infinite disdain, to feed upon Earth, or any earthly things; which are no proportionable object, either for divineness, or duration, for so noble a nature to nestle upon. But let them ply and fat themselves all the days of their appointed time, with their proper, native, and celestial food: At that great Supper made by a King at the marriage of a Kings son, Luke 14. 16. Mat. 22. 2. And therefore must needs be most magnificent and admirable: At that Feast of fat things, that Feast of wines on the lees; of fat things full of marrow, of wines on the lees well refined, Isa. 25. 6. The founder and furnisher whereof is the LORD of Hosts. He that made Heaven and Earth, makes it; and therefore it must needs be matchless and incomparable: At the Well-head of Wisdoms richest Bounty; who hath killed her beasts, mingled her wine, and furnished her table, Prov. 9. 2. In and by these and the royallest •east that can be imagined, are shadowed, but infinitely short, and represented unto us, but nothing to the life, all those inexplicable ⟨p. 85⟩divine dainties, delicates, sweetnesses; those gracious quicknings, rejoicings and ravishments of spirit; which GOD in mercy is wont to communicate and convey through all the ordinances and means of grace to truly humbled souls, for a mighty increase of spiritual strength and invincible comfort.
5. That when the soule departs this life, it carries nothing away with it, but grace, GODS favour, and a good conscience. The Sun of all worldly greatnesse, prosperity, and joy then sets for ever: Even Crownes, Kingdomes, Lands, Livings, and all earthly Possessions are everlastingly left. And *what will an immortall soule, destitute of divine grace, do then? Then will that now newly-separated soule, finding no spirituall store or provision laid up in this life against the evill day, with an irksome and furious ⟨p. 84⟩reflexion, looke backe upon all its time spent in the flesh; and beholding there, nothing but abominations, guiltinesse and sinne: Presently awakes the never dying worme which having formerly had its mouth stopt with carnall delights, and mus•'d up with outward mirth, will now feed upon it with horrour, anguish, and desperare rage, world without end. O then, let these precious, deare, everlasting things breath'd into our Bodies for a short abode in this Vale of teares, by the All-powerfull GOD, scorne with infinite disdaine, to feed upon Earth, or any earthly things; which are no proportionable object, either for divinenesse, or duration, for so noble a nature to nestle upon. But let them ply and fat themselves all the dayes of their appointed time, with their proper, native, and celestiall food: At that great Supper made by a King at the mariage of a Kings sonne, Luke 14. 16. Mat. 22. 2. And therefore must needs be most magnificent and admirable: At that Feast of fat things, that Feast of wines on the lees; of fat things full of marrow, of wines on the lees well refined, Isa. 25. 6. The founder and furnisher whereof is the LORD of Hosts. He that made Heaven and Earth, makes it; and therefore it must needs be matchlesse and incomparable: At the Well-head of Wisdomes richest Bounty; who hath killed her beasts, mingled her wine, and furnished her table, Prov. 9. 2. In and by these and the royallest •east that can be imagined, are shadowed, but infinitely short, and represented unto us, but nothing to the life, all those inexplicable ⟨p. 85⟩divine dainties, delicates, sweetnesses; those gracious quicknings, rejoycings and ravishments of spirit; which GOD in mercy is wont to communicate and convey thorow all the ordinances and meanes of grace to truly humbled soules, for a mighty increase of spirituall strength and invincible comfort.
*Si conscientia sit inquinata, nihil •spiam nec in r• bus conditis, ne• in conditore solatij est reperire: Omnia a cerba, Fellea omnia: Et quò profugias? Ad DEVM? Hostis est. Ad conscientia•? […] est. Ad coelites? Offensi sunt. A• socios? Augebunt cruciatus. Ad delitias & voluptates? Conscientiam magis inquinabunt. &c.Si conscientia sit inquinata, nihil •spiam nec in r• bus conditis, ne• in conditore solatij est reperire: Omnia a cerba, Fellea omnia: Et quò profugias? Ad DEVM? Hostis est. Ad conscientia•? 〈…〉 est. Ad coelites? Offensi sunt. A• socios? Augebunt cruciatus. Ad delitias & voluptates? Conscientiam magis inquinabunt. &c.
O how deliciously may a heavenly hungry heart feed and fill it self; 1. In the powerful Ministry unfolding all the sacred sense and rich mines of GODS own meaning in His blessed book. 2. In the precious promises of life, by the applications and exercise of Faith. 3. In the LORDS Supper, by making the LORD JESUS surer to our souls every time; and every time by feasting afresh upon His body and blood spiritually, with exultations of dearest joy, and sweetest glimpses (as it were) of eternal glory. 4. In fruitful conferences and mutual communications of gifts, graces, prayers, duties with GODS people, which the LORD doth usually and graciously water with the dews of many sweet and glorious refreshings and quickening, much increase of Christian courage, and an holy contentation in the good way. 5. In meditations upon the mystery of CHRIST, the miracles of mercy upon us for our good all our life long, and the eternity of joys and bliss above. 6. Upon the LORDS Day, when showers of spiritual blessings are accustomed to fall from the Throne of grace all the day long, upon those who sincerely endeavour to consecrate it as glorious unto Him. 7. Upon ⟨p. 86⟩those soul-fating days of humiliation; which, who ever tried *either secretly, privately, or publicly; either by himself alone, with his yokefellow, in his family or congregation, and found not GOD extraordinary, according to the extraordinariness of the exercise?
O how deliciously may a heavenly hungry heart feed and fill it selfe; 1. In the powerfull Ministry unfolding all the sacred sense and rich mines of GODS owne meaning in His blessed booke. 2. In the precious promises of life, by the applications and exercise of Faith. 3. In the LORDS Supper, by making the LORD IESVS surer to our soules every time; and every time by feasting afresh upon His body and bloud spiritually, with exultations of dearest joy, and sweetest glimpses (as it were) of eternall glory. 4. In fruitfull conferences and mutuall communications of gifts, graces, prayers, duties with GODS people, which the LORD doth usually and graciously water with the deawes of many sweet and glorious refreshings and quickning, much increase of Christian courage, and an holy contentation in the good way. 5. In meditations upon the mystery of CHRIST, the miracles of mercy upon us for our good all our life long, and the eternity of joyes and blisse above. 6. Upon the LORDS Day, when showers of spirituall blessings are accustomed to fall from the Throne of grace all the day long, upon those who sincerely endeavour to consecrate it as glorious unto Him. 7. Upon ⟨p. 86⟩those soule-fatting daies of humiliation; which, who ever tried *either secretly, privately, or publikely; either by himselfe alone, with his yokefellow, in his family or congregation, and found not GOD extraordinary, according to the extraordinarinesse of the exercise?
*For secret and private, many thousands of Christians can speak very admirable, glorious, and extraordinary things: Of public thus speaks a learned Doctor. To GOD• glory, and to the •opping of our adversaries mouths, the Papists, (who kn•w not what the true exercise of fasting meaneth) it is to be acknowledged, that howsoever we have not been so frequent in this exercise, as were to be wished▪ yet notwithstanding, upon diverse public occasions▪ there have been public Fasts observed and sol•nized among us with good and happy success: As for example; In the time of the great Plague▪ Anno 1563. After the great Earth-quake, Anno 1579. After intelligence had of the Spanish Invasion, Anno 1588. In the time of the great Famine, Anno 1596 & 1597. And •ow of late in this time of the Pestilence, Anno 1603. Besides the private and secret fasting of the faithful, as it hath pleased GOD •o move them, either by private, or public occasions. D•. Downam, now Bishop in Ireland. The Christians Sanctuary. Sect. 54 pag 54. Nay, Hear King CHARLES Himself▪ graciously acknowledging GODS extraordinary goodness in hea•ing our prayers in public Fasts blessedly appointed by His own royal Command: And whereas the greatest confidence men have in GOD▪ ariseth, not only from His Promi•s, but from their experience likewise of His Goodness, you must not •aile often to re-call to the memory of the people with thankfulness, the late great experience we have had of His goodness towards us: For, the three great and usual judgments which He darts dow•e upon disobedient and unthankful people, are Pestilence, Famine and the Sword. The Pestilence did never rage more in this Kingdom than of late; And GOD was graciously pleased in mercy to hear the prayers, which were made unto Him; and the ceasing of the judgement was little l•sse than a miracle. The Famine threatened us this present year, and it must have followed, had GOD rained down His anger a little longer upon the fruits of the earth. But upon our prayers he stoyed that judgement, and sent us a blessed season, and a most plentiful Harvest, &c. Instructions directed from the Kings most excellent Majesty, &c. pag. penul.
1. How *cuttingly, and how cold the very first sight of the Son of Man coming in the clouds of heaven with power and great glory, will strike unto thine heart, who hast refused to turn on His side, and take His part all the time of thy gracious visitation. Then wilt thou begin with extremest grief and bitterness of spirit to sigh and say within thy self: Oh! He that I now see sitting down upon yonder flaming white and glorious Throne, is that JESUS CHRIST, the mighty GOD, the Prince of Peace, that sweetest Lamb, whose precious blood was poured out as water upon the earth, to save His people from their sins. And He it was, who so fairly invited and wooed me (as it were) by His faithfullest Messengers, and entreated me with terms of dearest love, all my life long; but even to leave my lusts, and bi• the Devil adieu; and He, even He, would become my all-sufficient and everlasting Husband; and now as at this time have set an immortal crown of bliss and glory upon my head with His own all-mighty hand. But I alas! like a wilful desperate wretch, did not only neglect so great salvation, forsake mine own mercy, and so judge my self unworthy of everlasting life: but I also (a bloody butcher to mine own soul) all my few and evil days, basely and bitterly opposed His blessed kingdom; the purity, power and holy preciseness thereof, as quite contrary to my carnal heart, and that current of pleasures and worldly contentments ⟨p. 88⟩into which I had desperately cast my self: I indeed wretchedly and cruelly against mine own soul persecuted all the means which should have sanctified me, and all the men which should have saved me. Happy therefore were I now, if I could entreat the greatest Rock to fall upon me, or be beholding to some mighty mountain to cover me; there to lie hid everlastingly from the face of Him that s•teth on the Th•one, and from the wrath of the Lamb. O that I now might be turned into a beast, or bird, or stone, or tree, or air, or any other thing! Blessed were I, that ever I was borne, if I could now be unborn: That I might become nothing, and in the state I was, before I had any being! Ah that my immortal soul were now mortal, that I might *die in hell, and not lie eternally in those fiery torments, which I shall never be able either to avoid, or abide!
1. How *cuttingly, and how cold the very first sight of the Son of Man comming in the clouds of heaven with power and great glory, will strike unto thine heart, who hast refused to turne on His side, and take His part all the time of thy gracious visitation. Then wilt thou begin with extremest griefe and bitternesse of spirit to sigh and say within thy selfe: Oh! He that I now see sitting downe upon yonder flaming white and glorious Throne, is that IESVS CHRIST, the mighty GOD, the Prince of Peace, that sweetest Lambe, whose precious bloud was powred out as water upon the earth, to save His people from their sinnes. And He it was, who so fairely invited and wooed me (as it were) by His faithfullest Messengers, and intreated me with termes of dearest love, all my life long; but even to leave my lusts, and bi• the Devill adieu; and He, even He, would become my all-sufficient and everlasting Husband; and now as at this time have set an immortall crowne of blisse and glory upon my head with His owne all-mighty hand. But I alas! like a wilfull desperate wretch, did not onely neglect so great salvation, forsake mine owne mercy, and so judge my selfe unworthy of everlasting life: but I also (a bloudy butcher to mine owne soule) all my few and evill dayes, basely and bitterly oppos'd His blessed kingdome; the purity, power and holy precisenesse thereof, as quite contrary to my carnall heart, and that current of pleasures and worldly contentments ⟨p. 88⟩into which I had desperately cast my selfe: I indeed wretchedly and cruelly against mine owne soule persecuted all the meanes which should have sanctified me, and all the men which should have sav'd me. Happy therefore were I now, if I could intreat the greatest Rocke to fall upon me, or be beholding to some mighty mountaine to cover me; there to lie hid everlastingly from the face of Him that s•teth on the Th•one, and from the wrath of the Lambe. O that I now might be turned into a beast, or bird, or stone, or tree, or aire, or any other thing! Blessed were I, that ever I was borne, if I could now be unborne: That I might become nothing, and in the state I was, before I had any being! Ah that my immortall soule were now mortall, that I might *die in hell, and not lie eternally in those fiery torments, which I shall never be able either to avoid, or abide!
*Nota quo demùm tempore conspiciant improbi ac obstinati CHRISTI gloriam, nempè non priùs quàm ipsum persequ•i suerint, ac tum quidèm cogentur •um videre cum admiratione maximā & stup•e; & cum dolore conscientiae ineffabili, cum videbunt judicem sibi constitui cum, quē tàm indignis modis tractârunt in vitâ istâ. Nemo est▪ qui non id serat age, si quem interfecit, •um habeat sibi judicem. Ro•oc. In Johan. Cap. 8. mihi pag. 518.Nota quo demùm tempore conspiciant improbi ac obstinati CHRISTI gloriam, nempè non priùs quàm ipsum persequ•i suerint, ac tum quidèm cogentur •um videre cum admiratione maximā & stup•e; & cum dolore conscientiae ineffabili, cum videbunt judicem sibi constitui cum, quē tàm indignis modis tractârunt in vitâ istâ. Nemo est▪ qui non id serat aeg•, si quem interfecit, •um habeat sibi judicem. Ro•oc. In Iohan. Cap. 8. mihi pag. 518.
*Flammas infernales sustinebit, ubi est fletus & st•idor dentium, ubi •lutarus, lamentatio & poeniten•a sine ulm reme dio, ubi est vermis ille, qui non moritur, & ignis qui nunquam extinguitur; ubi mors quaeritur, & non invenitur. Quare in inferno mors quaeritur & non invenitur? Quà quibus in hoc saeculo rita offertur, & nolunt accipere▪ in inferno quae•uat mortem, & non poterunt invenite Ubi e•it nox sine di•▪ amaritudo sine […], obscuritas sine lumine, &c. Aug. de •emp. Serm. 152.Flammas infernales sustinebit, ubi est fletus & st•idor dentium, ubi lutarus, lamentatio & poenitena sine ull reme dio, ubi est vermis ille, qui non moritur, & ignis qui nunquam extinguitur; ubi mors quaeritur, & non invenitur. Quare in inferno mors quaeritur & non invenitur? Quà quibus in hoc saeculo rita offertur, & nolunt accipere in inferno quaeuat mortem, & non poterunt invenite Vbi eit nox sine di amaritudo sine , obscuritas sine lumine, &c. Aug. de emp. Serm. 152.
Let us then betime in the name and fear of GOD, kiss the Son, lest he be angry at that Day; and so we perish everlastingly. Let us now, while the day of our visitation lasts, before the Sun be s•t upon the Prophets, address our selves unto Him▪ 1. With hearts burdened and broken with sight of si•ne, and sense of divine wrath, Mat. 11. 28. 2. Prize Him infinitely and above all the world, Matth. 13▪ 46. 3. Sell all, part with all sin, Ibid. Out of Egypt quite, leave not an hoof behind, Exod 10. 26. 4. Take Him as our Husband and LORD, whereby we become the sons of GOD, John 1. 12. 5. Take his yoke upon us, and learn to be meek and lowly, Matth. 11. 28. 6. Enter into the way, ⟨p. 89⟩which is called the way of holiness, Isa. 35. 8. 7. And there continue Professors of the Truth, and of the power of the Truth, and of the power of the Truth in truth: (For otherwise, thou mayest be a Professor, and perish eternally:) That CHRIST may own thee, at that Day. Many profess the Truth, and not the power of the Truth: some profess both the Truth and the power of it, but are false-hearted. Where then shall the non-Professour appeare? Nay, the Persecutor of the Sect, which is spoken against every where, Acts 28. 22.
Let us then betime in the name and feare of GOD, kisse the Son, lest he be angry at that Day; and so we perish everlastingly. Let us now, while the day of our visitation lasts, before the Sun be s•t upon the Prophets, addresse our selves unto Him▪ 1. With hearts burdened and broken with sight of si•ne, and sense of divine wrath, Mat. 11. 28. 2. Prize Him infinitely and above all the world, Matth. 13▪ 46. 3. Sell all, part with all sinne, Ibid. Out of Egypt quite, leave not an hoofe behind, Exod 10. 26. 4. Take Him as our Husband and LORD, whereby we become the sonnes of GOD, Iohn 1. 12. 5. Take his yoke upon us, and learne to be meeke and lowly, Matth. 11. 28. 6. Enter into the way, ⟨p. 89⟩which is called the way of holinesse, Isa. 35. 8. 7. And there continue Professours of the Truth, and of the power of the Truth, and of the power of the Truth in truth: (For otherwise, thou mayest be a Professour, and perish eternally:) That CHRIST may owne thee, at that Day. Many professe the Truth, and not the power of the Truth: some professe both the Truth and the power of it, but are false-hearted. Where then shall the non-Professour appeare? Nay, the Persecuter of the Sect, which is spoken against every where, Acts 28. 22.
2. That thou must presently pass to an impartial strict, the highest and last Tribunal, which can never be appealed from, or repealed: there to give an exact account of all things done in the flesh: *For, every thought of thine heart, every word of thy mouth, every glance of thine eye, every moment of thy time, every omission of any holy duty, or good deed, every action thou hast undertaken, with all the circumstances thereof, every ⟨p. 90⟩office thou hast borne, and the discharge of it in every point and particular, every company thou hast come into, and all thy behaviour there, every Sermon thou hast heard, every Sabbath thou hast spent, every motion of the Spirit which hath been made unto thy soul, &c. Let us then, while it is called To Day, call our selves to account, examine, search and try thoroughly our hearts, lives, and callings, our thoughts, words, and deeds: let us arraign, accuse, judge, cast and condemn our selves: and prostrated before GODS Mercy-Seat, with broken and bleeding affections, lowliness of spirit, and humblest adoration of His free grace, upon the same ground with the Aramites, 1 Kings 20. 31. (We have heard that the Kings of the House of Israel are merciful Kings: let us I pray thee, put sack cloth on our loins, and ropes on our heads, and go out to the King of Israel, peradventure he will save thy life.) Let us there give our merciful GOD no rest, until we have sued out our pardon by the intercession of the LORD JESUS, &c. And then we shall find the reckoning made up to our hand, and aall matters fully answered before-hand. And (which is a Point of unconceivable comfort) He that was ourb Advocate ⟨p. 91⟩upon earth, and purchased the Pardon with His own hearts blood, shall then be our Judge.
2. That thou must presently passe to an impartiall strict, the highest and last Tribunall, which can never be appeal'd from, or repeal'd: there to give an exact account of all things done in the flesh: *For, every thought of thine heart, every word of thy mouth, every glance of thine eye, every moment of thy time, every omission of any holy duty, or good deed, every action thou hast undertaken, with all the circumstances thereof, every ⟨p. 90⟩office thou hast borne, and the discharge of it in every point and particular, every company thou hast come into, and all thy behaviour there, every Sermon thou hast heard, every Sabbath thou hast spent, every motion of the Spirit which hath been made unto thy soule, &c. Let us then, while it is called To Day, call our selves to account, examine, search and trie thorowly our hearts, lives, and callings, our thoughts, words, and deeds: let us arraigne, accuse, judge, cast and condemne our selves: and prostrated before GODS Mercy-Seat, with broken and bleeding affections, lowlinesse of spirit, and humblest adoration of His free grace, upon the same ground with the Aramites, 1 Kings 20. 31. (We have heard that the Kings of the House of Israel are mercifull Kings: let us I pray thee, put sack cloth on our loines, and ropes on our heads, and go out to the King of Israel, peradventure he will save thy life.) Let us there give our mercifull GOD no rest, untill we have sued out our pardon by the intercession of the LORD IESVS, &c. And then we shall find the reckoning made up to our hand, and aall matters fully answered before-hand. And (which is a Point of unconceiveable comfort) He that was ourb Advocate ⟨p. 91⟩upon earth, and purchased the Pardon with His owne hearts bloud, shall then be our Iudge.
*Thy conscience shall then be suddenly, clearly, and universally irradiated and enlarged with extraordinary light, to looked upon all thy life at once, as it were: Causae cognitio sita est in revelatione omnium, quae quisque per vitam universam fecerit, dixerit, cogitârit. Voss de Jud. Extr. p. 2. Thes. 1. Atq•id est quo• [Greek or Hebrew] de aperiendis libris de Apoc. 20. 12. Nempe per apertionem librorum •gnificatur, ut uni•uique conscientia sua (nec enim opus erit testibus externis) sugge•ura si• omnem suam vitam Idem. Ibid. Juditium sedit, & […] &c] Conscientiae & opera singulorum in utramque partem, vel bona vel mala omnibus •cvelantur▪ Hieron. In •an. 7. Quaedam igitur vis est intelligenda divina; quâ fiet, ut cuique opera sua, vel bona, vel mala cuncta in memoriam revocentur, & mentis intuitu m•â celeritate cernantur: ut accuset, vel excuset scientia conscientiam▪ atque it a simul & omnes & singuli judicentur. Aug. de Civit DEI Lib. 20. Cap. 14. Necesse igitur non e•it, ut manifestatio fiat voce sensibili ac humanâ; sed satis erit, si menti representetur, & ma•festetur. Hugo Victorin. Lib. 1 de animâ. cap 11. In hoc judicio fiet ape•tio Librorum, sc. conscientiarum, quibus merita & demerita universorum sibi ipsis & cae•eris innotescent, faciente hoc virtute illius Libri▪ vitae; verbise. incarnati. Bond. Brevilo Cap. 1.Thy conscience shall then be suddenly, clearely, and universally irradiated and enlarged with extraordinary light, to lookt upon all thy life at once, as it were: Causae cognitio sita est in revelatione omnium, quae quisque per vitam universam fecerit, dixerit, cogitârit. Voss de Iud. Extr. p. 2. Thes. 1. Atq•id est quo de aperiendis libris de
3. That all the beastly and impure abominations of thine heart; all thy secret sins and closet-villainies, that no eye ever looked upon, cbut that which is ten thousand times brighter than the Sun; shall all then be ddisclosed and laid open before Angels, Men, and Devils, and thou shalt then and there be horribly, universally, and everlastingly ashamed. Thou now acts perhaps securely some harefull and abhorred work of darkness, and wickedness not to be named, in thine own heart, or one way or other in secret, which thou wouldst not for the whole world, were known to the world, or to any but thy self, or one or two of thy cursed companions curbed by their obnoxiousness: but be well assured in that Day, at that great assize, thou shalt in the face of heaven and earth, be laid out in thy colours to thine eternal ⟨p. 92⟩confusion. Never therefore go about, or encourage thy self to commit any sin, because it is mid-night, or that the doors are locked upon thee; because thou art alone, and no mortal eye seeth thee, neither is it possible to be revealed: (And yet I must tell thee by the way, secret villainies have and may be discovered, 1. In sleep. 2. Out of horror of conscience, or in time of distraction.) For, suppose it be concealed, and lie hid in as great darkness, as it was committed, until that last and great Day: yet then shall it out with a witness, and be as legible in thy fore-head, as if it were writ with the brightest stars, or the most glittering Sun▪beam upon a wall of Crystal.
3. That all the beastly and impure abominatitions of thine heart; all thy secret sinnes and closet-villanies, that no eye ever looked upon, cbut that which is ten thousand times brighter than the Sun; shall all then be ddisclosed and laid open before Angels, Men, and Devils, and thou shalt then and there be horribly, universally, and everlastingly ashamed. Thou now acts perhaps securely some harefull and abhorred worke of darknesse, and wickednesse not to be nam'd, in thine owne heart, or one way or other in secret, which thou wouldst not for the whole world, were knowne to the world, or to any but thy selfe, or one or two of thy cursed companions curbed by their obnoxiousnesse: but be well assured in that Day, at that great assize, thou shalt in the face of heaven and earth, be laid out in thy colours to thine eternall ⟨p. 92⟩confusion. Never therefore go about, or encourage thy selfe to commit any sinne, because it is mid-night, or that the doores are lockt upon thee; because thou art alone, and no mortall eye seeth thee, neither is it possible to be reveal'd: (And yet I must tell thee by the way, secret villanies have and may be discovered, 1. In sleepe. 2. Out of horrour of conscience, or in time of distraction.) For, suppose it be concealed, and lie hid in as great darknesse, as it was committed, untill that last and great Day: yet then shall it out with a witnesse, and be as legible in thy fore-head, as if it were writ with the brightest starres, or the most glittering Sun▪beame upon a wall of Crystall.
cSed tu quem times major est omnibus. Ipse timendus est in publico, Ipse in secreto. Procedis, videris: intras, videris. Lucerna a•det, videt te: Lucerna e•tincta est, videt te. In cubile intras, videt te. In cord versaris, videt te. Ipsum time, illum cui cura est, ut videat te, & vel timendo castus esto Aut si peccare vis, quaere ubi te non videat, & fac quod vis. Idem de Verb. Dom. Serm 46.Sed tu quem times major est omnibus. Ipse timendus est in publico, Ipse in secreto. Procedis, videris: intras, videris. Lucerna a•det, videt te: Lucerna e•tincta est, videt te. In cubile intras, videt te. In corde versaris, videt te. Ipsum time, illum cui cura est, ut videat te, & vel timendo castus esto Aut si peccare vis, quaere ubi te non videat, & fac quod vis. Idem de Verb. Dom. Serm 46.
dIn•quitates tuae omnibus populis nudabuntur, & cunctis agminibus patebunt universa scelera tua, non solum actuum, verum cogitationum, & locutionum▪ Multa verò tune venient ex improviso, quasi ex insidijs, quae modò non vides, & forsitan plura & terribiliora his quae vides. Undique erunt tibi argustiae, hinc erunt accusantia peccata, tremenda justitia, subtus pattens horridum chaos, desuper iratus Judex, intùs ve•mis conscientiae, foris ardens mundus. Bern. de corsc. Ad Fin. Scio quod anima tamamaram, non aequè sert memoriam, sed cogamus cam, & constringamus. Melius est nanc eam ipsa morderi memoria, quàm per illud tempus, supplicio▪ Si nunc peccatorum sis memor, & ea continuò proferas, & pro ipsis depreceris, ea citò delebis: si nunc verò fueris oblitus, tunc & invitus•oram omni mundo forum commonefies: ipsis in medium seferentibus, & coramostentantibus, & amicis & inimicis & Angelis. Chrysost Ad Pop. Antioch. Hom. 41. Cum hosrelinquat, & captos Angeli quidam invitostrahant, & lachrymis perfusos, & deorsum tacentes in gehennae flammas, priùs coram toto terrarum orbe ad dedecus productos▪ quantum dolorem esse putas? Idem. Hom. 48. detremendâ Judicij die. Pensant sancti viri quanta sit illa verecundia in conspectu tunc humani generis, Angelorum omnium Archangelorumque confundi.In•quitates tuae omnibus populis nudabuntur, & cunctis agminibus patebunt universa scelera tua, non solum actuum, verum cogitationum, & locutionum Multa verò tune venient ex improviso, quasi ex insidijs, quae modò non vides, & forsitan plura & terribiliora his quae vides. Vndique erunt tibi argustiae, hinc erunt accusantia peccata, tremenda justitia, subtus patens horridum chaos, desuper iratus Iudex, intùs vemis conscientiae, foris ardens mundus. Bern. de corsc. Ad Fin. Scio quod anima tamamaram, non aequè sert memoriam, sed cogamus cam, & constringamus. Melius est nanc eam ipsa morderi memoria, quàm per illud tempus, supplicio Si nunc peccatorum sis memor, & ea continuò proferas, & pro ipsis depreceris, ea citò delebis: si nunc verò fueris oblitus, tunc & invitusoram omni mundo orum commonefies: ipsis in medium seferentibus, & coramostentantibus, & amicis & inimicis & Angelis. Chrysost Ad Pop. Antioch. Hom. 41. Cum hosrelinquat, & captos Angeli quidam invitostrahant, & lachrymis perfusos, & deorsum tacentes in gehennae flammas, priùs coram toto terrarum orbe ad dedecus productos quantum dolorem esse putas? Idem. Hom. 48. detremendâ Iudicij die. Pensant sancti viri quanta sit illa verecundia in conspectu tunc humani generis, Angelorum omnium Archangelorumque confundi.
4. In what a woeful case thy heavy heart will be, and with what strange terror, trembling, and desperate rage, it must needs be possest, and rent in pieces, when thou shalt hear that dreadful sentence of damnation to eternal torments and horror, pronounced over thine head: Depart 1from me *thou cursed wretch into everlasting fire, prepared for the Devil and his angels: Every word breathes out nothing but fire and brimstone, vengeance and woe, bites deeper, and terrifies more ⟨p. 93⟩than ten thousand Scorpion stings. To depart from that glorious presence were hell enough: but thou must also go with a curse: nor only so, but into fire: and that must be everlasting, fed continually with infinite rivers of brimstone, and kept still in flame and fierceness, by the unquenchable wrath of the most just GOD, through all eternity. And in that horrible dungeon and fiery lake, thou shalt never have other company or comforters but wicked devils, and they insulting over thee everlastingly with much hellish spite, and stinging exprobrations, for neglecting so great salvation all thy life long; and losing heaven, for some base lust, and believing their lies. If the drowning of the old world, swallowing up of Korah and his complices, burning up of Sodom with brimstone, were attended with such terrors, and hideous out▪cries: How infinitely transcendent to all possibility of conceit, expression, or belief, will the confusions and tremblings of that Day be; when so many millions of men shall be dragged down with all the Devils of hell, to torments without end, and past imagination. There was horrible scryking, when those five filthy cities first felt fire and brimstone drop down upon their heads; when those rebels saw the ground cleave asunder; and themselves and all theirs go down quick into the pit;
4. In what a wofull case thy heavy heart will be, and with what strange terrour, trembling, and desperate rage, it must needs be possest, and rent in peeces, when thou shalt heare that dreadfull sentence of damnation to eternall torments and horrour, pronounced over thine head: Depart 1from me *thou cursed wretch into everlasting fire, prepared for the Devill and his angels: Every word breathes out nothing but fire and brimstone, vengeance and woe, bites deeper, and terrifies more ⟨p. 93⟩than ten thousand Scorpion stings. To depart from that glorious presence were hell enough: but thou must also go with a curse: nor onely so, but into fire: and that must be everlasting, fed continually with infinite rivers of brimstone, and kept still in flame and fiercenesse, by the unquenchable wrath of the most just GOD, thorow all eternity. And in that horrible dungeon and fiery lake, thou shalt never have other company or comforters but wicked devils, and they insulting over thee everlastingly with much hellish spite, and stinging exprobrations, for neglecting so great salvation all thy life long; and losing heaven, for some base lust, and believing their lies. If the drowning of the old world, swallowing up of Korah and his complices, burning up of Sodome with brimstone, were attended with such terrours, and hideous out▪cries: How infinitely transcendent to all possibility of conceipt, expression, or beliefe, will the confusions and tremblings of that Day be; when so many millions of men shall be drag'd downe with all the Devils of hell, to torments without end, and past imagination. There was horrible scryking, when those five filthy cities first felt fire and brimstone drop downe upon their heads; when those rebels saw the ground cleave asunder; and themselves and all theirs go downe quicke into the pit;
*Though the sentence be pronounced generally, yet every reprobate wi• take it to himself with infinite anguish of spirit by particular application. Quaeritis a scholasticis, utrum unâ general• sententiā, & electi recipiendi sint in coelum, & reprobi con•iciendi in gehennam. Sanè sic videtur, quià non nisi generalis a Mattheo sententia adfertur. Tamen dixerit aliquis, opus esse, ut sua singulis sententia dicatur, quià & praemiorum & poena•um ce•i erunt gradus. Ad hoc plerique respondent, sensibili quidem voce pronunciatum i•i sententiam generalem▪ […] eam, quià particulatim omnes sciant, quantum praemium, quant•e poena maneat ipsos, id cujusque menti esse representandum, ita ut ejus•e manifestationis non minùs aperta alijs futura sunt judicia, quàm si singulis sua diceretur sententia. Vossius de Jud. extr. The. 3•.Though the sentence be pronounced generally, yet every reprobate wi• take it to himselfe with infinite anguish of spirit by particular application. Quaeritis a scholasticis, utrum unâ general• sententiā, & electi recipiendi sint in coelum, & reprobi con•iciendi in gehennam. Sanè sic videtur, quià non nisi generalis a Mattheo sententia adfertur. Tamen dixerit aliquis, opus esse, ut sua singulis sententia dicatur, quià & praemiorum & poena•um ce•i erunt gradus. Ad hoc plerique respondent, sensibili quidem voce pronunciatum i•i sententiam generalem▪〈…〉 eam, quià particulatim omnes sciant, quantum praemium, quant•e poena maneat ipsos, id cujusque menti esse representandum, ita ut ejus•e manifestationis non minùs aperta alijs futura sunt judicia, quàm si singulis sua diceretur sententia. Vossius de Iud. extr. The. 3.
when all the sons and daughters of Adam found the flood rising and ready to over-flow them all at once▪ But the most horrid cry that ever was heard, or ever shall be in heaven or earth, in this world, or the world to come, will be then, ⟨p. 94⟩when all the forlorn condemned reprobates, upon sentence given, shall be violently and unresistably haled down to hell, and pulled presently from the presence not only of the most glorious GOD, the LORD JESUS, Angels, and all the blessed Ones, but also of their Fathers, Mothers, Wives, Husbands, Children, Sisters, Brothers, Lovers, Friends, Acquaintance; *who shall then justly and deservedly abandon them with all detestation and derision: and forgetting all nearness and dearest obligations of nature, neighbourhood, alliance, any thing, rejoice in the execution of divine justice in their everlasting condemnation. So that no eye of GOD o• man shall pity them; neither shall any tears, prayers, promises, suits, cries, yellings, calling upon rocks and mountains, wishes never to have been, or now to be made nothing, &c. be then heard or prevail i• their behalf; or any one in heaven or earth be found to mediate or speak for them; to reverse or stay that fearful doom of eternal woe: but without mercy, without stay, without any farewell, they shall be immediately and irrecoverably cast down into the bottomless pit, of easeless, endless, and remediless torments, which then shall finally shut her mouth upon them. Oh! What then will be the gnawings of the never▪dying worm; what rage of guilty consciences; what furious despair; what horror of mind; what distractions and fears; what bitter looking back upon their mis-spent time in this world; what *banning of their brethren in iniquity; what ⟨p. 95⟩cursing the day of their birth; and even blaspheming of GOD Himself blessed for ever; what tearing their hair and gnashing of teeth; what wailing and wringing of hands; what desperate roaring; what hideous yellings, filling heaven, and earth, and hell, &c. No tongue can tell, no heart can think! Be fore-warned then, in a word, To thirst, long and labour infinitely more to have JESUS CHRIST in the meantime, say in the Ministry to thy truly humbled soul; I am thy salvation; than to be Possessor (i• it were possible) of all the riches, glory and pleasures of moe worlds, than there are stars in Heaven.
when all the sonnes and daughters of Adam found the floud rising and ready to over-flow them all at once▪ But the most horrid cry that ever was heard, or ever shalbe in heaven or earth, in this world, or the world to come, will be then, ⟨p. 94⟩when all the forlorne condemned reprobates, upon sentence given, shalbe violently and unresistably haled downe to hell, and pulled presently from the presence not onely of the most glorious GOD, the LORD IESVS, Angels, and all the blessed Ones, but also of their Fathers, Mothers, Wives, Husbands, Children, Sisters, Brothers, Lovers, Friends, Acquaintance; *who shall then justly and deservedly abandon them with all detestation and derision: and forgetting all nearenesse and dearest obligations of nature, neighbourhood, alliance, any thing, rejoyce in the execution of divine justice in their everlasting condemnation. So that no eye of GOD o• man shall pitie them; neither shall any teares, prayers, promises, suits, cries, yellings, calling upon rocks and mountains, wishes never to have been, or now to be made nothing, &c. be then heard or preva•e i• their behalfe; or any one in heaven or earth be found to mediate or speake for them; to reverse or stay that fearefull doome of eternall woe: but without mercy, without stay, without any farewell, they shall be immediately and irrecoverably cast downe into the bottomlesse pit, of easelesse, endlesse, and remedilesse torments, which then shall finally shut her mouth upon them. Oh! What then will be the guawings of the never▪dying worme; what rage of guilty consciences; what furious despaire; what horrour of mind; what distractions and feares; what bitter looking backe upon their mis-spent time in this world; what *banning of their brethren in iniquity; what ⟨p. 95⟩cursing the day of their birth; and even blaspheming of GOD Himselfe blessed for ever; what tearing their haire and gnashing of teeth; what wailing and wringing of hands; what desperate roaring; what hideous yellings, filling heaven, and earth, and hell, &c. No tongue can tell, no heart can thinke! Be fore-warned then, in a word, To thirst, long and labour infinitely more to have IESVS CHRIST in the meanetime, say in the Ministry to thy truly humbled soule; I am thy salvation; than to be Possessour (i it were possible) of all the riches, glory and pleasures of moe worlds, than there are starres in Heaven.
*Beati coelites non tantum non cognatorum, sed nec pare•tum sempiternis suppliei•s ad ullam miserationem venture. Imo verò •tabuntur •usti cum viderint vindictam; Manus s•as […] in sanguine pecc•to rum. Malum autem quem•▪ […] DEVS om nest ▪ bo•i habebunt odio, ut […] •ilius quidem pietatem habe• de […] in poenis conspecto. […]. de similitud. Cat. 62.Beati coelites non tantum non cognatorum, sed nec pare•tum sempiternis suppliei•s ad ullam miserationem •entur. Imo verò •tabuntur •usti cum viderint vindictam; Manus s•as 〈…〉 in sanguine pecc•to rum. Malum autem quem•▪〈…〉 DEVS om nes•▪ bo•i habebunt odio, ut 〈…〉•ilius quidem pietatem habe• de 〈…〉 in poenis conspecto. 〈…〉. de similitud. Cat. 62.
*Damnati DEVM, Sanctos, seips•s, […] ash•uis execrationibus dev•vebunt: paentem ilius, cilium parens, matrem […], […] maer execrab omnes vi dies, annosque, & ipsam qua quisque tus est hoam maledictis onerabit.
1. The Paine of loss. Privation of GODS glorious presence, and eternal separation from those everlasting joys, felicities and bliss above, is the more *horrible part of hell, as Divines affirm. There are two parts (say they) of hellish torments; 1. Paine of loss; and 2. Paine of sense: but a sensible and serious contemplation of that inestimable and unrecoverable loss, doth incomparably more afflict an understanding soul indeed, than all those punishments, tortures, and extremest sufferings of sense. It is the constant and concurrent judgement of the ancient ⟨p. 96⟩*Fathers, that the torments and miseries of many hells, come far short, are nothing, to the shutting out everlastingly from the kingdom heaven, and unhappy banishment from the beatifical vision of the most sovereign, only, and chiefest Good, the thrice-glorious Jehovah, blessed for ever. For, by how much the degrees of infinite good and happiness in GOD, exceed the finite wickedness and misery of men: by so much greater is the sorrow and grief, (being rightly conceived) for the loss of that, than for the sense of this. Assure then thy self before-hand, though thou little think so in the mean time, the loss but of the least ray of that Sun-like resplendent Body, we should have in heaven; but of a taste of those over-flowing rivers of pleasure, and un-utterable bliss of that happy soul which should dwell in such a Body; but of one foot-breadth of the pavement of the Empyrean Heaven, to which the Starry Firmament is but a Porch, or out-house; but one hours company with all the crowned Saints, and glorious inhabitants of that happy Place; but of one glance upon the glorified Body of JESUS CHRIST; but of one glimpse of that unapproachable Light, and Jehovahs face in glory; ⟨p. 97⟩I say, the loss but of any one of these would be a far dearer and more unvaluable loss, than that of ten thousand worlds, were they all composed of purest gold, and brim-full with richest jewels. What will it be then (think you) to loose all these, nay, the full and absolute fruition of all heavenly excellencies, beauties, glories, pleasures and perfections, and that eternally: I know full well that carnal conceits and worldly-wise men will wonder at this; For having no sight but by sensual eyes, they cannot possibly apprehend, or will by any means acknowledge any such thing.
1. The Paine of losse. Privation of GODS glorious presence, and eternall separation from those everlasting joyes, felicities and blisse above, is the more *horrible part of hell, as Divines affirme. There are two parts (say they) of hellish torments; 1. Paine of losse; and 2. Paine of sense: but a sensible and serious contemplation of that inestimable and unrecoverable losse, doth incomparably more afflict an understanding soule indeed, than all those punishments, tortures, and extremest sufferings of sense. It is the constant and concurrent judgement of the ancient ⟨p. 96⟩*Fathers, that the torments and miseries of many hels, come farre short, are nothing, to the shutting out everlastingly from the kingdome heaven, and unhappy banishment from the beatificall vision of the most soveraigne, onely, and chiefest Good, the thrice-glorious Iehovah, blessed for ever. For, by how much the degrees of infinite good and happinesse in GOD, exceed the finite wickednesse and misery of men: by so much greater is the sorrow and griefe, (being rightly conceived) for the losse of that, than for the sense of this. Assure then thy selfe before-hand, though thou little thinke so in the meane time, the losse but of the least raye of that Sun-like resplendent Body, we should have in heaven; but of a taste of those over-flowing rivers of pleasure, and un-utterable blisse of that happy soule which should dwell in such a Body; but of one foot-breadth of the pavement of the Empyrean Heaven, to which the Starry Firmament is but a Porch, or out-house; but one houres company with all the crowned Saints, and glorious inhabitants of that happy Place; but of one glaunce upon the glorified Body of IESVS CHRIST; but of one glimpse of that unapproachable Light, and Iehovahs face in glory; ⟨p. 97⟩I say, the losse but of any one of these would be a far dearer and more unvaluable losse, than that of ten thousand worlds, were they all compos'd of purest gold, and brim-full with richest jewels. What will it be then (think you) to loose all these, nay, the full and absolute fruition of all heavenly excellencies, beauties, glories, pleasures and perfections, and that eternally: I know full well that carnall conceipts and worldly-wise men will wonder at this; For having no sight but by sensuall eyes, they cannot possibly apprehend, or will by any meanes acknowledge any such thing.
*Poena damni, […] divinae visionis privatio, omnium omninò supp•orum summum est, quo DEVS hominem punire potest. Nam […] videre DEVM, ipsissima beatitudo est: Ità, DEVM videre non posse, maxima damnatorum poena est, equâ inexplicabilis in eorum voluntate na•itur tristitia. Inter supplicia omnia hoc futurum est summum, maximumquè, a Conditoris aspect• vel brevi morulâ detineri. Si jam ab eodem exclusus sis aeternùm, Hoc tibi tormentum •rit infandum prorsus & inexplicabile.Poena damni, 〈…〉 divinae visionis privatio, omnium omninò supp•orum summum est, quo DEVS hominem punire potest. Nam 〈…〉 videre DEVM, ipsissima beatitudo est: Ità, DEVM videre non posse, maxima damnatorum poena est, equâ inexplicabilis in eorum voluntate na•itur tristitia. Inter supplicia omnia hoc futurum est summum, maximumquè, a Conditoris aspect• vel brevi morulâ detineri. Si jam ab eodem exclusus sis aeternùm, Hoc tibi tormentum •rit infandum prorsus & inexplicabile.
*A DEO •balienari ac separati, poenis etiam gehennae gravius est: sicut oculo, luce, etiamsi dolour absit, & animanti vitâ privari molestum est. Basil. Ascet. Cap. 2. mihi pag. 255. Intolerabilis est gehenna & illa poena: tamen licet quis innumeras ponat gehennas, tale nil dicet, quale illâ foelici excidere glo▪ riâ, a CHRISTO odio habeti: Audire, Nesciovoi. Chrysost. Ad Pop. Antioch. Hom. 47. mihi Col. 329. Omnia verò gehennae supplicia superabit▪ DEVM non videre, & bonis carere, quae in potestate habuisti obtinere. Bern. de inter. Domo. Cap. 38. Videtur una tantum modò poena esse, comburi. Siverò aliquis diligentèr expendat, duplex hoc invenit esse supplicium. Qui enim in gehennâ uritur, & coelorum regnum prorsus amittit: quae cettè poena major est, quàm cruciatus ille flammarum. • Chrysost. in Mat. Hom. 24. Intolerabilis quidèm res est etiam gehenna: Quis nesciat, & supplicium illud horribile? Tamen si mille aliquis ponat gehennas, nihil tale dicturus est, quale est a beatae illius gloriae honore repelli, exosumque esse CHRISTO, & audire ab allo: non novivos. Ibid.
Eagle-eyed they are, and sharp-sighted enough into things of earth; yet blinder than a mole (as they say) in beholding any spiritual or celestial beauty. But had we but the eyes of Austin, Basil, Chrysostom, and some other holy Fathers, (and why should not ours be clearer and brighter, considering the greater splendour and illustriousness of divine knowledge in these times?) we should easily confess that the far greatest, and (indeed) most unconceivable grief would be, to be severed for ever from the highest and supreme Good: And that a thousand thousand rentings of the soul from the body, were infinitely less than one of the soul from GOD. Nicostratus in Aelian, himself being a cunning artisan, finding a curious piece of work, and being wondered at by one, and asked, what pleasure he could take, to stand as he did, still gazing on the picture, answered: Hadst thou mine eyes, my friend, thou wouldest not wonder, but rather be ⟨p. 98⟩ravished, as I am, at the inimitable art of this rare and admired piece. *It is proportionably so in the present Point. Or were we vouchsafed but one moment of Pauls heavenly rapture, that we might s•e but a glimpse of that infinite glory, and drink but one drop of those ever-springing Fountains of joy; then should we freely acknowledge and feel the truth of what I say; and that all I say comes far short of what we shall find. If it be so then, that the loss of the presence of GOD, and endless pleasures be so painful, irrecoverable and inestimable; and that it hath been many times made manifest unto you by Scriptures, Fathers, Reasons, convincing, familiar, easy resemblances; and the same also appears, and may be clearly concluded by the third exhortation before the Sacrament in the Common Prayer Book; to wit, that living and lying wittingly and willingly in any one sin against conscience, robs us of all these infinite, ever-during, unutterable joys, and beatifical vision, and fruition of GOD Himself for ever: I say, sith it is both thus and thus:
Eagle-ey'd they are, and sharpe-sighted enough into things of earth; yet blinder than a mole (as they say) in beholding any spirituall or celestiall beauty. But had we but the eyes of Austin, Basill, Chrysostome, and some other holy Fathers, (and why should not ours be clearer and brighter, considering the greater splendour and illustriousnesse of divine knowledge in these times?) we should easily confesse that the farre greatest, and (indeed) most unconceiveable griefe would be, to be severed for ever from the highest and supreme Good: And that a thousand thousand rentings of the soule from the body, were infinitely lesse than one of the soule from GOD. Nicostratus in Aelian, himselfe being a cunning artisan, finding a curious peece of worke, and being wondred at by one, and ask'd, what pleasure he could take, to stand as he did, still gazing on the picture, answered: Hadst thou mine eyes, my friend, thou wouldest not wonder, but rather be ⟨p. 98⟩ravished, as I am, at the inimitable art of this rare and admired peece. *It is proportionably so in the present Point. Or were we vouchsafed but one moment of Pauls heavenly rapture, that we might s•e but a glimpse of that insini•e glory, and drinke but one drop of those ever-springing Fountaines of joy; then should we freely acknowledge and feele the truth of what I say; and that all I say comes farre short of what we shall find. If it be so then, that the losse of the presence of GOD, and endlesse pleasures be so painefull, irrecoverable and inestimable; and that it hath beene many times made manifest unto you by Scriptures, Fathers, Reasons, convincing, familiar, easie resemblances; and the same also appeares, and may be clearely concluded by the third exhortation before the Sacrament in the Common Prayer Booke; to wit, that living and lying wittingly and willingly in any one sinne against conscience, robs us of all these infinite, ever-during, unutterable joyes, and beatificall vision, and fruition of GOD Himselfe for ever: I say, sith it is both thus and thus:
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For secret and private, many thousands of Christians can speak very admirable, glorious, and extraordinary things: Of publike thus speakes a learned Doctor. To GOD• glory, and to the •opping of our adversaries mouthes, the Papists, (who kn•w not what the true exercise of fasting meaneth) it is to be acknowledged, that howsoever we have not beene so frequent in this exercise, as were to be wished▪ yet notwithstanding, upon diverse publike occasions▪ there have beene publike Fasts observed and sol•nized among us with good and happy successe: As for example; In the time of the great Plague▪ Anno 1563. After the great Earth-quake, Anno 1579. After intelligence had of the Spanish Invasion, Anno 1588. In the time of the great Famine, Anno 1596 & 1597. And •ow of late in this time of the Pestilence, Anno 1603. Besides the private and secret fasting of the •aithfull, as it hath pleased GOD •o moove them, either by private, or publike occasions. D•. Downam, now Bishop in Ireland. The Christians Sanctuary. Sect. 54 pag 54. Nay, Heare King CHARLES Himselfe▪ graciously acknowledging GODS extraordinary goodnesse in hea•ing our prayers in publike Fasts blessedly appointed by His owne royall Command: And whereas the greatest confidence men have in GOD▪ ariseth, not onely from His Promi•s, but from their experience likewise of His Goodnesse, you must not •aile often to re-call to the memory of the people with thankefulnes, the late great experience we have had of His goodnes towards us: For, the three great and usuall judgments which He darts dow•e upon disobedient and unthankefull people, are Pestilence, Famine and the Sword. The Pestilence did never rage more in this Kingdome than of late; And GOD was graciously pleased in mercy to heare the prayers, which were made unto Him; and the ceasing of the judgement was little l•sse than a miracle. The Famine threatned us this present yeare, and it must have followed, had GOD rained downe His anger a little longer upon the fruits of the earth. But upon our prayers he stoyed that judgement, and sent us a blessed season, and a most plentifull Harvest, &c. Instructions directed from the Kings most excellent Majestie, &c. pag. penul•.
. Nempe per apertionem librorum •gnificatur, ut uni•uique conscientia sua (nec enim opus erit testibus externis) sugge•ura si• omnem suam vitam Idem. Ibid. Iuditium sedit, & 〈…〉 &c] Conscientiae & opera singulorum in utramque partem, vel bona vel mala omnibus •cvelantur▪ Hieron. In •an. 7. Quaedam igitur vis est intelligenda divina; quâ fiet, ut cuique opera sua, vel bona, vel mala cuncta in memoriam revocentur, & mentis intuitu m•â celeritate cernantur: ut accuset, vel excuset scientia conscientiam▪ atque it a simul & omnes & singuli judicentur. Aug. de Civit DEI Lib. 20. Cap. 14. Necesse igitur non e•it, ut manifestatio fiat voce sensibili ac humanâ; sed satis erit, si menti representetur, & ma•festetur. Hugo Victorin. Lib. 1 de animâ. cap 11. In hoc judicio fiet ape•tio Librorum, sc. conscientiarum, quibus merita & demerita universorum sibi ipsis & cae•eris innotescent, faciente hoc virtute illius Libri▪ vitae; verbise. incarnati. Bon. Brevilo Cap. 1.
aHine sidelium peccata non prodibunt in judicium: quum enim in ist hac vita per sententiam justificationis […] ▪ te•ta sunt & ablata; & ultimum illud judicium confirmatio erit, & manifestatio ejusdem sententiae; non esset consentaneum, ut in lucem denuò tum temporis proferantur. Ames Medul Theol Lib. 1 Cap 4•▪ sect. 22.Hine sidelium peccata non prodibunt in judicium: quum enim in ist hac vita per sententiam justificationis 〈…〉▪ te•ta sunt & ablata; & ultimum illud judicium confirmatio erit, & manifestatio ejusdem sententiae; non esset consentaneum, ut in lucem denuò tum temporis proferantur. Ames Medul Theol Lib. 1 Cap 4•▪•ect. 22.
bQui modo est Advocatus noster, ipse tune erit Judex noster.—Si haberes causam apud aliquem judicem agendan, & instrue•es Advocatum esse, susceptusab Advocato, ageret causam tuam sicut posset▪ & si non illam •inisset, & audires illum in judicio venturum, quantum gaude•es, quià Ipse potuit esse Judex tuus, qui fuit paulò antè Advocatus tuus?—Quià Advocatum praemisimus, securi Judicem venturum speremus. August, de Tem. Serm. 119.Qui modo est Advocatus noster, ipse tune erit Iudex noster.—Si haberes causam apud aliquem judicem agendan, & instrue•es Advocatum esse, susceptusab Advocato, ageret causam tuam sicut posset▪ & si non illam •inisset, & audires illum in judicio venturum, quantum gaude•es, quià Ipse potuit esse Iudex tuus, qui fuit paulò antè Advocatus tuus?—Quià Advocatum praemisimus, securi Iudicem venturum speremus. August, de Tem. Serm. 119.
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Damnati DEVM, Sanctos, seips•s, 〈…〉 ash•uis execrationibus dev•vebunt: pa•entem •ilius, •ilium parens, matrem 〈…〉, 〈…〉 ma•er execrab• omnes vi• dies, annosque, & ipsam qua quisque •tus est ho•am maledictis onerabit.
A DEO •balienari ac separati, poenis etiam gehennae gravius est: sicut oculo, luce, etiamsi dolor absit, & animanti vitâ privari molestum est. Basil. Ascet. Cap. 2. mihi pag. 255. Intolerabilis est gehenna & illa poena: tamen licet quis innumeras ponat gehennas, tale nil dicet, quale illâ foelici excidere glo▪ riâ, a CHRISTO odio habeti: Audire, Nesciovoi. Chrysost. Ad Pop. Antioch. Hom. 47. mihi Col. 329. Omnia verò gehennae supplicia superabit▪ DEVM non videre, & bonis carere, quae in potestate habuisti obtinere. Bern. de inter. Domo. Cap. 38. Videtur una tantum modò poena esse, comburi. Siverò aliquis diligentèr expendat, duplex hoc invenit esse supplicium. Qui enim in gehennâ uritur, & coelorum regnum prorsus amittit: quae cettè poena major est, quàm cruciatus ille flammarum. • Chrysost. in Mat. Hom. 24. Intolerabilis quidèm res est etiam gehenna: Quis nesciat, & supplicium illud horribile? Tamen si mille aliquis ponat gehennas, nihil tale dicturus est, quale est a beatae illius gloriae honore repelli, exosumque esse CHRISTO, & audire ab allo: non novivos. Ibid.
