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.
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 & poeniten•a 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 quae•uat mortem, & non poterunt invenite Vbi e•it 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:
Let every one of us in the name and fear of GOD, as we would not for a few […] pleasures, nay, sometimes one vile lust in this vale of tears for an inch of time, lose […] known delights through all eternity in another world, with an unshaken invincible resolution oppose all sorts and assaults of sin, with all motions, enticements, and temptations thereunto: Let us hold with holy Chrysostom: ⟨p. 99⟩aThat it is worse and a more woeful thing to offend CHRIST, than to be vexed with the miseries of hell. Let us profess with Anselm: bThat if we should see the hatefulness of sin on the one side, and the horror of hell on the other, and must necessarily fall into the one, we would rather choose hell t•an si•. cIt is reported also of Edmund his successor; that he was wont to say: I will rather leap into the fiery lake, than knowingly commit any sin against GOD. Let us resolve with another of the Ancients: Rather to be torn in pieces with wild horses, than wittingly and willingly commit any sin. See for this purpose twenty curbing Considerations to keep from sin. Instr. for comf. afflict. Consc. pag. 108.
Let every one of us in the name and feare of GOD, as we would not for a few 〈…〉 pleasures, nay, sometimes one vile lust in this vale of teares for an inch of time, lose 〈…〉 knowne delights thorow all eternity in another world, with an unshaken invincible resolution oppose all sorts and assaults of sinne, with all motions, enticements, and temptations thereunto: Let us hold with holy Chrysostome: ⟨p. 99⟩aThat it is worse and a more wofull thing to offend CHRIST, than to be vexed with the miseries of hell. Let us professe with Anselme: bThat if we should see the hatefulnesse of sinne on the one side, and the horrour of hell on the other, and must necessarily fall into the one, we would rather choose hell t•an si•. cIt is reported also of Edmund his successor; that he was wont to say: I will rather leape into the siery lake, than knowingly commit any sinne against GOD. Let us resolve with another of the Ancients: Rather to be torne in peeces with wild horses, than wittingly and willingly commit any sin. See for this purpose twenty curbing Considerations to keepe from sin. Instr. for comf. afflict. Consc. pag. 108.
aEtsi multi gehennamomnium malorum supremum atque ultimum putant• Ego tamen s• censeo, sic assid•è p•dicobo, mul•ò acerbius esse CHRISTVM ossendere, qu• gehennae malis vexari. Idem in Mat Hem 37. ad sin.
bSi hin•, inquit A•peccatt pudorem, & illine cernerem inferni horrorem, & necessatiò uni illorum haberem immergi, priùs me in insernum me•gerem, quàm peccatum in me immitterem. Mallem enim purus a peccato & innocens gehennam intrare, quàm peccati sorde pollutus coelorum regna tenere. Anselm. de similitud. cap. 190.
cPotius, aiebat, in ardentem rogum insiluero, quâm ullum peccatum in DEVM commisero. In marg.
2. The Paine of sense. The extremity, exquisiteness and eternity whereof, no tongue can possibly express, or heart conceive. Consider before▪hand, what an unspeakable misery it would be (and yet it would not be so much as a slay▪biting to this) to lie everlastingly in a red hot scorching fire, deprived of all possibility of dying▪ or being ever consumed! I have some where read of the horrid execution of a Traitor in this manner: being naked, he was chained fast to a chair of brass or some other such metal, that would burn most furiously, being filled with fiery heat; ⟨p. 100⟩about which was made a mighty fire, that by little and little caused the chair to be red and raging hot, so that the miserable man droared hideously many hours for extremest anguish, and so expired. eBut what an horrible thing had it been to have lien in that dreadful torment eternally: And yet all this is nothing. For, if the black fire of hell be truly corporal and taken properly, as some of the Fathers suppose; yet it is such (say they) that as far passeth our ordinary hottest fire, as ours exceeds the ffire painted upon the wall. And it must be so, I mean, as far surpass our most furious ordinary sire, immeasurably, unconceivably in degrees of heat, and fierceness of burning. For, the one was created for comfort; the other purposely to torment: the one is made by the hand of man; the other tempered by the angry arm of almighty GOD, with all terrible and torturing ingredients, to make it most fierce and raging, and a sit instrument for so great and mighty a GOD to torment everlastingly such impenitent reprobate rebels. It is said to be prepared, Matth. 2•. 41. Isa. 30. 33. as if the all powerful ⟨p. 101⟩wisdom did deliberate, and (as it were) sit down and devise most tormenting temper for that most formidable fire: the one is blown by an airy breath; the other by the angry breath of the great GOD, which burns far hotter than ten thousand rivers of brimstone: The pile thereof (saith the Prophet) is fire and much wood, the breath of the LORD, like a stream of brimstone, doth kindle it. What soul doth not quake and melt with thought of this fire, at which the very Devils tremble? There is no proportion between the heat of our breath, and the fire that it blows. What a fearful fire then is that which is blown by a breath dissolved into brimstone?
2. The Paine of sense. The extremity, exquisitenesse and eternity whereof, no tongue can possibly expresse, or heart conceive. Consider before▪hand, what an unspeakable misery it would be (and yet it would not be so much as a slea▪biting to this) to lie everlastingly in a red hot scorching fire, deprived of all possibility of dying▪ or being ever consum'd! I have some where read of the horrid execution of a Traitour in this manner: being naked, he was chained fast to a chaire of brasse or some other such metall, that would burne most furiously, being fil'd with fiery heat; ⟨p. 100⟩about which was made a mighty fire, that by little and little caused the chaire to be red and raging hot, so that the miserable man droared hideously many houres for extremest anguish, and so expired. eBut what an horrible thing had it beene to havelien in that dreadfull torment eternally: And yet all this is nothing. For, if the blacke fire of hell be truly corporall and taken properly, as some of the Fathers suppose; yet it is such (say they) that as farre passeth our ordinary hottest fire, as ours exceeds the ffire painted upon the wall. And it must be so, I meane, as farre surpasse our most furious ordinary sire, immeasurably, unconceiveably in degrees of heat, and fiercenesse of burning. For, the one was created for comfort; the other purposely to torment: the one is made by the hand of man; the other tempered by the angry arme of almighty GOD, with all terrible and torturing ingredients, to make it most fierce and raging, and a sit instrument for so great and mighty a GOD to torment everlastingly such impenitent reprobate rebels. It is said to be prepared, Matth. 2•. 41. Isa. 30. 33. as if the allpowerfull ⟨p. 101⟩wisdome did deliberate, and (as it were) sit downe and devise most tormenting temper for that most formidable fire: the one is blowne by an aiery breath; the other by the angry breath of the great GOD, which burnes farre hotter than ten thousand rivers of brimstone: The pile thereof (saith the Prophet) is fire and much wood, the breath of the LORD, like a streame of brimstone, doth kindle it. What soule doth not quake and melt with thought of this fire, at which the very Devils tremble? There is no proportion betweene the heat of our breath, and the fire that it blowes. What a fearefull fire then is that which is blowne by a breath dissolved into brimstone?
dTyrannis prisca vix acerbio. es cruciatus ullos reperit, quam vivu• slammis trader, lentè exu•ere, ass•re. •gnia suppliciorum ultimum, gravissimum. Sed ô mitem gehen•am, ò temperatas llamas, v•l millies vivum comburi! Feralis haec sententia: mille h•ras tole•are stammas, c•ptiv sinferor•m longè […], quàm si reo […] plecte•do vi•u fiat gratiaTyrannis prisca vix acerbio. es cruciatus ullos reperit, quam vivu• slammis tradere, lentè exu•ere, ass•re. •gnia suppliciorum ultimum, gravissimum. Sed ô mitem gehen•am, ò temperatas •lammas, v•l millies vivum comburi! Feralis haec sententia: mille h•ras tole•are stammas, c•ptiv sinferor•m longè 〈…〉, quàm si reo 〈…〉 plecte•do vi•u fiat gratia
eTormentum horribile prorsus, •e▪ verb […], homm in i•ne emi•us ac lent• admoto tribus his torreri vivum. Quodnam igitu• […] o DEVS, quàm fandum, quàm incomprehesum non duas, […], non unum al. […], non annum, asquè mille, d aere nitate to (qu […] n unquam tota […]) & corpus & animam ui, necunquam comburi! Hi […] & […].
which a great torrent of burning brimstone doth ever mightily blow? If it be gmetaphorical, as Austin ⟨p. 102⟩seems some where to intimate, and some modern Divines are of mind: and as the gold, pearls and precious stones of the wall streets and gates of the heavenly Jerusalem (Rev. 21.) were metaphorical; so likewise it should seem that the fire of hell should also be figurative: And if it be so; it is yet something else, that is much more terrible and intolerable. hFor as the Spirit of GOD, to shadow unto us the glory of heaven, doth name the most precious, excellent and glorious things in this life, which notwithstanding come infinitely short; so doth He intimate unto us the inexplicable pai•es of hell, by things most terrible and tormenting in this world, fire, brimstone, &c. which yet are nothing to hellish tortures. Whether therefore it be material or metaphorical, I purpose not here ito dispute, or go about to determine: neither is it much material for my purpose. For, be it whether it will, it is infinitely horrible and insufferable beyond all compass of conceit, and above the reach either of humane or Angelical thoughts. It doth not only exceed with an incomparable disproportion •ll possibility of patience and resistance; but also even ability to bear it; and yet notwithstanding, it must upon necessity be borne so long as GOD is GOD. Take in a word, all that I intend to tell you in the point at ⟨p. 103⟩this time. kIf the several pains of all the diseases and maladies incident to our nature, as of the stone, gout, colic, strangury, or what other you can name, most afflicting the body: nay, and add besides all the most exquisite and unheard of tortures, (and if you will, even those of the Spanish Inquisition) which ever were or shall be inflicted upon miserable men, by the lbloodiest executioners of the greatest tyrants, as that of him in the brazen chair mentioned before, &c. and collect them all into one extremest anguish; and yet it were nothing to the torment which shall for ever possess and plague the mleast part of a damned body! And as for the soul: let all the griefs, horrors and despairs that ever rent in pieces any heavy heart, and vexed conscience; as of Judas, Spira, &c. And let them all be heaped together into one extremest horror;
which a great torrent of burning brimstone doth ever mightily blow? If it be gmetaphoricall, as Austin ⟨p. 102⟩seemes some where to intimate, and some moderne Divines are of mind: and as the gold, pearles and precious stones of the wall streets and gates of the heavenly Ierusalem (Rev. 21.) were metaphoricall; so likewise it should seeme that the fire of hell should also be figurative: And if it be so; it is yet something els, that is much more terrible and intolerable. hFor as the Spirit of GOD, to shadow unto us the glory of heaven, doth name the most pretious, excellent and glorious things in this life, which notwithstanding come infinitely short; so doth He intimate unto us the inexplicable pai•es of hell, by things most terrible and tormenting in this world, fire, brimstone, &c. which yet are nothing to h•llish tortures. Whether therefore it be materiall or metaphoricall, I purpose not here ito dispute, or go about to determine: neither is it much materiall for my purpose. For, be it whether it will, it is infinitely horrible and ins•fferable beyond all compasse of conceipt, and above the reach either of humane or Angelicall thoughts. It doth not onely exceed with an incomparable disproportion •ll possibility of patience and resistance; but also even ability to beare it; and yet notwithstanding, it must upon necessity be borne so long as GOD is GOD. Take in a word, all that I intend to tell you in the point at ⟨p. 103⟩this time. kIf the severall paines of all the diseases and maladies incident to our nature, as of the stone, gout, colicke, strangury, or what other you can name, most afflicting the body: nay, and add besides all the most exquisite and unheard of tortures, (and if you will, even those of the Spanish Inquisition) which ever were or shalbe inflicted upon miserable men, by the lbloudiest executioners of the greatest tyrants, as that of him in the brazen chaire mentioned before, &c. and collect them all into one extremest anguish; and yet it were nothing to the torment which shall for ever possesse and plague the
gDicerem quidèm sic arsuros sine ullo corpore spiritus, &c. Nisi coavenientèr •sponderi cernerem, talem fuisse illam slammam, quales oculi quos •evavit, & Laz•n vidit, qualis lingua cui humorem exiguum desideravit infundi, qualis digitus Lazari, de quo id sibi fieri postulavit, ubi tamen erant sine corporibus animae. Aug. de Civit. DEI. Lib. 21. 10. Metaphoricè loquitur de exitio reproborum, quod satis alioqui complecti non possumus, quemadmodum nec beatam, & immortalem vitam percipimus, nisi sub siguris quibusdam ingenio nostro accommodatis adumbretur: unde apparet quàm inepti & ridiculi sint Sophistae, quid illius ignis naturâ & qualita•e subtilius disscrunt▪ atque in eo explicando variè see torquent. Explodendae sunt crassae hujusmodi imaginatione•, cum figuratè Prophetam loqui intelligamus▪ &c. Call. in Isa. c 30 v. •lt Quod igni cruciandos dicit, nuper met aphoricam esse locutionem admonui: idque ex membro adjuncto apertè liquet. Neque enim fingendi sunt è terrâ vermes, qui infidelium corda arrodant. Idem in Cap. 66. v. •lt. Qui aeternum illum ignem, materialem & elementarem fingunt; nature inferioris, & superioris; temporis & aeternitatis modum consundunt. Cum enim nihil materiatum & physicum capax sit proprietatum hyperphy sicarum, fieri non potest, ut corporeus ignis, quem Pontificij Scholasticorum auctoritate fre•, (nam Patres hic dubitantèr loquuntur) in tartaro statuunt, aeternitatis sit capax.—Ad haec▪ cum idom ignis sit paratus Diabolo & hominibus impijs, Mat. 25. 41. Ignis autem corporeus non possit agere in spiritum; planum fit, ignis imagine spiritual supplicium adumbrari.—Porrò nulla omninò causa est, cur ibi statuatur ignis corporeus, cùm vermis morsus, quo mentis aestum figurari docent Scholastici, ignis ustionem longè exuperet, exipsorum sententiâ. Till. adhuc Orthodox. Syntog. P. 2. Cap. 68.Dicerem quidèm sic arsuros sine ullo corpore spiritus, &c. Nisi coavenientèr •sponderi cernerem, talem fuisse illam slammam, quales oculi quos •evavit, & Lazn vidit, qualis lingua cui humorem exiguum desideravit infundi, qualis digitus Lazari, de quo id sibi fieri postulavit, ubi tamen erant sine corporibus animae. Aug. de Civit. DEI. Lib. 21. 10. Metaphoricè loquitur de exitio reproborum, quod satis alioqui complecti non possumus, quemadmodum nec beatam, & immortalem vitam percipimus, nisi sub siguris quibusdam ingenio nostro accommodatis adumbretur: unde apparet quàm inepti & ridiculi sint Sophistae, quide illius ignis naturâ & qualitae subtilius disscrunt atque in eo explicando variè se torquent. Explodendae sunt crassae hujusmodi imaginatione, cum figuratè Prophetam loqui intelligamus &c. Cal. in
and yet it would come infinitely short of that desperate rage and restless anguish, which shall eternally torture the least and lowest faculty of the soul! What then ⟨p. 104⟩do you think will be the torment of the whole body? What will be the terror of the whole soul? Here both invention of words would fail the ablest Orator upon earth, or the highest Angel in heaven. Ah then, is it not a madness above admiration, and which may justly amaze both heaven and earth, and be a prodigious astonishment to all creatures, that being reasonable creatures, having understanding like the Angels of GOD, eyes in your heads to fore-see the approaching wrath, hearts in your bodies that can tremble for trouble of mind, as the leaves of the forrest that are shaken with the wind, consciences capable of unspeakable horror, bodies and souls that can burn for ever in hell; and may (by taking less pains in the right way, than a drunkard, worldling, or other wicked men in the ways of death and going to hell) escape everlasting pains: yet will sit here still in the face of the Ministry with dead countenances, dull ears, and hard hearts, as senseless and unmoved, as the seats you sit on, the pillars you lean to, and the dead bodies you tread on, and never be said, (as they say) never warned, until the fire of that infernal lake flame about your ears! O monstrous madness and merciless cruelty to your own souls! Let the Angels blush, heaven and earth be amazed, and all the creatures stand astonished at it.
and yet it would come infinitely short of that desperate rage and restlesse anguish, which shall eternally torture the least and lowest faculty of the soule! What then ⟨p. 104⟩do you think wilbe the torment of the whole body? What wilbe the terrour of the whole soule? Here both invention of words would faile the ablest Oratour upon earth, or the highest Angell in heaven. Ah then, is it not a madnesse above admiration, and which may justly amaze both heaven and earth, and be a prodigious astonishment to all creatures, that being reasonable creatures, having understanding like the Angels of GOD, eyes in your heads to fore-see the approaching wrath, hearts in your bodies that can tremble for trouble of mind, as the leaves of the forrest that are shaken with the wind, consciences capable of unspeakable horrour, bodies and soules that can burne for ever in hell; and may (by taking lesse paines in the right way, than a drunkard, worldling, or other wicked men in the wayes of death and going to hell) escape everlasting paines: yet will sit here still in the face of the Ministry with dead countenances, dull eares, and hard hearts, as senslesse and unmooved, as the seates you sit on, the pillars you leane to, and the dead bodies you tread on, and never be said, (as they say) never warn'd, untill the fire of that infernall lake flame about your eares! O monstrous madnesse and mercilesse cruelty to your owne soules! Let the Angels blush, heaven and earth be amaz'd, and all the creatures stand astonished at it.
. 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.
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Tormentum horribile prorsus, •e▪ verb 〈…〉, homm in i•ne emi•us ac lent• admoto tribus h•is torreri vivum. Quodnam igitu•〈…〉 o DEVS, quàm •fandum, quàm incomprehe•sum▪ non duas, 〈…〉, non unum al. 〈…〉, non annum, a•squè mille, •d aere nitate to• (qu•〈…〉•n •unquam tota 〈…〉) & corpus & animam u•i, necunquam comburi! Hi•〈…〉 & 〈…〉.
fIgnis […] & nost• nimium quantum diss ru•t, & primò quidèm urendi […]. Noster ig•is Augu•tino pict•s▪ […], sed ille alter, verus Discrimen ingens, imò v• ulla simili•do verae, ae pictae flam•ae Quicquid hic […], fabula est, […] est: quicquid hìc pateris, me•issimus ludus […] ig•ium umbia sunt ignes nostri ad illa inserorum incendia; poenae quas hîc dependimus delic•ae suut, ad illa nunquam desitt•ra tormenta.Ignis 〈…〉 & nost• nimium quantum diss ru•t, & primò quidèm urendi 〈…〉. Noster ig•is Augu•tino pict•s▪〈…〉, sed ille alter, verus Discrimen ingens, imò v• ulla simili•do verae, ae pictae flam•ae Quicquid hic 〈…〉, fabula est, 〈…〉 est: quicquid hìc pateris, me•issimus ludus 〈…〉 ig•ium umbia sunt ignes nostri ad illa inserorum incendia; poenae quas hîc dependimus delic•ae suut, ad illa nunquam desitt•ra tormenta.
least part of a damned body! And as for the soule: let all the griefes, horrours and despaires that ever rent in peeces any heavy heart, and vexed conscience; as of Iudas, Spira, &c. And let them all be heaped together into one extremest horrour;
v. •lt Quod igni cruciandos dicit, nuper met aphoricam esse locutionem admonui: idque ex membro adjuncto apertè liquet. Neque enim fingendi sunt è terrâ vermes, qui infidelium corda arrodant. Idem in Cap. 66. v. •lt. Qui aeternum illum ignem, materialem & elementarem fingunt; nature inferioris, & superioris; temporis & aeternitatis modum consundunt. Cum enim nihil materiatum & physicum capax sit proprietatum hyperphy sicarum, fieri non potest, ut corporeus ignis, quem Pontificij Scholasticorum auctoritate fre•, (nam Patres hic dubitantèr loquuntur) in tartaro statuunt, aeternitatis sit capax.—Ad haec▪ cum idom ignis sit paratus Diabolo & hominibus impijs,
. Ignis autem corporeus non possit agere in spiritum; planum fit, ignis imagine spirituale supplicium adumbrari.—Porrò nulla omninò causa est, cur ibi statuatur ignis corporeus, cùm vermis morsus, quo mentis aestum figurari docent Scholastici, ignis ustionem longè exuperet, exipsorum sententiâ. Til. adhuc Orthodox. Syntog. P. 2. Cap. 68.
iCurio•orum imo fury […] ignem hunc contentionis gladio, ul•rà quam •as est, f•dere. N•s, aculeati […] quaest•onum •icis, apinisque tanquam Aegyp•s […] •n Sophista•m […] •elictis, in hanc potius curam, toto pectore encumber dece•, •t igne• i•ium s•ei […] extingua•as; ne qualis sit, tandem experiamur. Idem Ibid▪ Thesi 51.Curio•orum imo suri•〈…〉 ignem hunc contentionis gladio, ul•rà quam •as est, f•dere. N•s, aculeati 〈…〉 quaest•onum •icis, apinisque tanquam Aegyp•s 〈…〉•n Sophista•m 〈…〉•elictis, in hanc potius curam, toto pectore incumbere dece•, •t igne• i•ium s•ei 〈…〉 extingua•as; ne qualis sit, tandem experiamur. Idem Ibid▪ Thesi 51.
kPotest quis sibi representare, quicquid unquam illaetabile, luctuosum, crudele, miserandum, horribile vidit & audijt, quicquid ab orbe condito •aeva tyrannorum crudelitas excogitavit, quicquid ad usquè mundi occasum saevissimorum hominum immanitas invenire poterit, hoc autem omne si velut in fasce colligatum cum aeternitate damnatorum componere—cum Chrysostom• proclamabit▪ Haec omnia quae hic patimur, merus ludus acrisus sunt, si cum illis supplicijs in contentionem veniant. •one, si libet, ignem, ferrum, & bestias, & si quid his difficilius: atramen, nec umbra quidèm sunt haec ad illa tormenta—Nonne videmus terrenos milites principibus servants, quomodo ligant, quomodò •gellant, quomodò per•odiunt costas, quomodò faces tormentis adhibent: sed haec omnia […], & risus ad supplicia. Chrysost. ad Pop. […] Hom. •9.Potest quis sibi representare, quicquid unquam illaetabile, luctuosum, crudele, miserandum, horribile vidit & audijt, quicquid ab orbe condito •aeva tyrannorum crudelitas excogitavit, quicquid ad usquè mundi occasum saevissimorum hominum immanitas invenire poterit, hoc autem omne si velut in fasce colligatum cum aeternitate damnatorum componere—cum Chrysostom• proclamabit▪ Haec omnia quae hic patimur, merus ludus acrisus sunt, si cum illis supplicijs in contentionem veniant. •one, si libet, ignem, ferrum, & bestias, & si quid his difficilius: atramen, nec umbra quidèm sunt haec ad illa tormenta—Nonne videmus terrenos milites principibus serv•entes, quomodo ligant, quomodò •gellant, quomodò per•odiunt costas, quomodò faces tormentis adhibent: sed haec omnia 〈…〉, & risus ad supplicia. Chrysost. ad Pop. 〈…〉 Hom. •9.
lConsider here all the horrible tortures enacted upon Christians in the Primitive times: That man in the brazen chair: Ravillacs torments; French Story, pag. 129• All the monstrous cruelties through the Turkish Story: the •iery and bloody miseries executed upon our blessed Martyrs in Qucene Maries time: the barbarous and prodigious butcher•es of the Spanish Inquisition, which the Poet brings in as the fourth Fury.Consider here all the horrible tortures in•cted upon Christians in the Primitive times: That man in the brazen chaire: Ravillacs torments; French Story, pag. 129• All the monstrous cruelties thorow the Turkish Story: the •iery and bloudy miseries executed upon our blessed Martyrs in Qucene Maries time: the barbarous and prodigious butcher•es of the Spanish Inquisition, which the Poet brings in as the fourth Fury.
mBecause all the members of the body and powers of the soul have been weapons of unrighteousness, man shall be plagued in all the parts of the body, and faculties of the soul by that horrid instrument of hellish torment; called by CHRIST, Fire prepared for the Devil and his angels, Mat. 25.Because all the members of the body and powers of the soule have beene weapons of unrighteousnesse, man shall be plagued in all the parts of the body, and faculties of the soule by that horrid instrument of hellish torment; called by CHRIST, Fire prepared for the Devill and his angels, Mat. 25.
