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. 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.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.
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.
3. When sentence is once irrevocably past by that high and everlasting Judge, and the mouth of the bottomless pit hath shut it self upon thee with that infinite anguish and enraged indignation, ⟨p. 105⟩thou wilt take on, tear thy hair, bite thy nails, gnash the teeth, dig furiously into the very fountain of life, and (if it were possible) spit out thy bowels: because having by a miracle of mercy been blessed all thy nlife long in this gloriously enlightened Goshen with the fairest noon-tide of the Gospel that ever the Sun saw, and either diddest, or mightest have heard many and many a powerful and searching Sermon; any one passage whereof (if thou haddest not wickedly and wilfully forsaken thine own mercy, and suffered Satan in a base and beastly manner to blindfold and ba•le thee) might have been unto thee the beginning of the new-birth, and everlasting bliss: yet thou, in that respect a most accursed wretch, diddest pass over all that long day of thy gracious visitation, like a son or daughter of confusion, without any piercing or profit at all; and passed by all those goodly ooffers and opportunities, with an inexpiable neglect ⟨p. 106⟩and horrible ingratitude; and so now liest drowned and damned in that dreadful lake of brimstone and fire, which thou mightest have so easily and often escaped. pThis irksome and furious reflection of thy soul upon its own wilful folly, whereby it hath so unnecessarily and sottishly lost everlasting joy, and must now live in endless woe, will vex and torture more than thou canst possibly imagine, continually gnaw upon thy heart with remediless and unconceivable grief; and in a word, even make an hell it self. O then, having yet a price in thine hand, to get wisdom to go to heaven, lay it out with all holy greediness, while it is called To day, for the spiritual and eternal good of thy soul! Improve to the utmost, for that purpose, the most powerful Ministry, holiest company, best books, all motions of GODS Spirit, all saving means, &c. Spend every day, pass every Sabbath, make every prayer, hear every S•imon, think every thought, speak every word, do every action, &c. As though when that were done, thou wert presently after to pass to judgement, and to give up an exact account for it, and whatsoever else done in the flesh.
3. When sentence is once irrevocably past by that high and everlasting Iudge, and the mouth of the bottomlesse pit hath shut it selfe upon thee with that infinite anguish and enraged indignation, ⟨p. 105⟩thou wilt take on, teare thy haire, bite thy nailes, gnash the teeth, dig furiously into the very fountaine of life, and (if it were possible) spit out thy bowels: because having by a miracle of mercy beene blessed all thy nlife long in this gloriously illightened Goshen with the fairest noone-tide of the Gospell that ever the Sun saw, and either diddest, or mightest have heard many and many a powerfull and searching Sermon; any one passage wherof (if thou haddest not wickedly and wilfully forsaken thine own mercy, and suffered Satan in a base and beastly maner to blindfold and ba•le thee) might have beene unto thee the beginning of the new-birth, and everlasting blisse: yet thou, in that respect a most accursed wretch, diddest passe over all that long day of thy gracious visitation, like a sonne or daughter of confusion, without any piercing or profit at all; and passed by all those goodly ooffers and opportunities, with an inexpiable neglect ⟨p. 106⟩and horrible ingratitude; and so now liest drown'd and damn'd in that dreadfull lake of brimstone and fire, which thou mightest have so easily and often escaped. pThis irksome and furious reflexion of thy soule upon its owne wilfull folly, whereby it hath so unnecessarily and sottishly lost everlasting joy, and must now live in endlesse woe, will vexe and torture more than thou canst possibly imagine, continually gnaw upon thy heart with remedilesse and unconceivable griefe; and in a word, even make an hell it selfe. O then, having yet a price in thine hand, to get wisdome to go to heaven, lay it out with all holy greedinesse, while it is called To day, for the spirituall and eternall good of thy soule! Improve to the utmost, for that purpose, the most powerfull Ministry, holiest company, best bookes, all motions of GODS Spirit, all saving meanes, &c. Spend every day, passe every Sabbath, make every prayer, heare every S•imon, thinke every thought, speake every word, do every action, &c. As though when that were done, thou wert presently after to passe to judgement, and to give up an exact account for it, and whatsoever els done in the flesh.
nOccasio tibi nunquam defuit, tu semper occasioni. Potuisti, & noluisti: Lue, jam lue nequitias. En tua tot tamque gravia flagitia; cum tamen longè suavius virtu•i licuisset operari quàm vitijs. En perditissime, inter jocos & kudos perdidisti regnum: Potuisses esse f•lix aeternum▪ modò voluisses: brevi •c leni labour beatam immortalitatem tibi parasses, modò voluisses. En […], pro carnis voluptatul•, pro spurcâ, & momentaneâ oblectatiunculâ immensas vendidisti voluptates. Nimi•m tua tibicaro, quàm coelum carior erat. Sentis jam, quas delicias sectatus fueris? Praedixi, monui, vellicavi. Sed actum egi, nihil profeei, oleum & operam perdidi. Nunc vindico, nunc •pes & res abs te segregant, sed •uâ solius culp•. En impurissime ut delectatiunculas pauxillo tempo•is retineres, perdidisti omnia. Procul nunc a te honours, thefauri, voluptates beatorum; ad quas om•is tibi via intercepta est. Haec tibi tormenta •ibidines tu• para•unt, in ho• ignes tua te ptaecipitavit incontinentia: tuam illam hilarem, sed brevem insaniam, nunc lui• ae•erno luctu. Desperatè ploras Paradisi gaudijs privatum? Tu ipse te privasti. Ac acerbissimè doles perenne coeleste epulum neglectum? Tu neglexisti.—Differendo & neglige•do huc sponte irruisti coecus & a•ens, hic nunquàm exiturus amplius. Nulla hic libertas, nulla salus. Despera centies, sexcenties, despera millies, aeternùm desperaturus, aeternum moriturus, & ad mortem nullis saeculis proventurus.Occasio tibi nunquam defuit, tu semper occasioni. Potuisti, & noluisti: Lue, jam lue nequitias. En tua tot tamque gravia flagitia; cum tamen longè suavius virtu•i licuisset operari quàm vitijs. En perditissime, inter jocos & •udos perdidisti regnum: Potuisses esse flix aeternum modò voluisses: brevi c leni labore beatam immortalitatem tibi parasses, modò voluisses. En , pro carnis voluptatul, pro spurcâ, & momentaneâ oblectatiunculâ immensas vendidisti voluptates. Nimim tua tibicaro, quàm coelum carior erat. Sentis jam, quas delicias sectatus fueris? Praedixi, monui, vellicavi. Sed actum egi, nihil profeei, oleum & operam perdidi. Nunc vindico, nunc pes & res abs te segregant, sed uâ solius culp. En impurissime ut delectatiunculas pauxillo tempois retineres, perdidisti omnia. Procul nunc a te honores, thefauri, voluptates beatorum; ad quas omis tibi via intercepta est. Haec tibi tormenta ibidines tu paraunt, in ho ignes tua te ptaecipitavit incontinentia: tuam illam hilarem, sed brevem insaniam, nunc lui aeerno luctu. Desperatè ploras Paradisi gaudijs privatum? Tu ipse te privasti. Ac acerbissimè doles perenne coeleste epulum neglectum? Tu neglexisti.—Differendo & negligedo huc sponte irruisti coecus & aens, hic nunquàm exiturus amplius. Nulla hic libertas, nulla salus. Despera centies, sexcenties, despera millies, aeternùm desperaturus, aeternum moriturus, & ad mortem nullis saeculis proventurus.
4. That the conceit of the everlastingness of ⟨p. 107⟩the torments, when they are now already seized upon the soul, and hopelessness of ever coming out of hell, will be yet another hell. If thou once come there, qand there most certainly must thou be this night, if thou diest this day in thy natural state, and not new-borne; I say then (so terribly would the consideration of eternity torture thee) that thou wouldest hold thy self a right rhappy man, if thou mightest endure those horrible pains, and extremest horrors no moe millions of years, than there be sands on the sea-shore, hairs upon thine head, stars in the firmament, grass piles upon the ground, and creatures both in heaven and earth. For, thou wouldest still comfort thy self incredibly with this thought: My misery will once have an end. But alas! This word sNever will ever rent thine heart in pieces with much rage and hideous roaring; and give still new life to those insufferable sorrows, which infinitely exceed all expression or imagination. Let us suppose this great body of the earth upon which we tread to be turned into sand, and mountains of sand to be added still, until they reach unto the Empyrean Heaven, so that this whole mighty creation were nothing but a sandy mountain: ⟨p. 108⟩let us then further imagine a little wren to come but every hundred thousandth year, and carry away but the tenth part of one grain of that immeasurable heap of sand; what an innumerable number of years would be spent, before that world of sand were all so fetched away? And yet, woe and alas that ever thou wast borne! When thou hast lien so many years in that fiery lake, as all they would amount to, tthou art no nearer coming out, than the very first hour thou enteredst ⟨p. 109⟩in. Now, suppose thou shouldest lie but one night grievously afflicted with a raging fit of the stone, colic, strangury, tooth-ache, pangs of travail, &c. Though thou haddest to help and ease thee a soft bed to lie on, friends about thee to comfort thee, Physicians to cure thee, all cordial and comfortable things to assuage the pain; yet how tedious and painful, how terrible and intolerable would that one night seem unto thee? How wouldest thou toss, and tumble and turn from one side to another, counting the clock, telling the hours, esteeming every minute a umoveth, and thy present misery matchless and unsupportable?
4. That the conceipt of the everlastingnesse of ⟨p. 107⟩the torments, when they are now already seiz'd upon the soule, and hopelesnesse of ever coming out of hell, wilbe yet another hell. If thou once come there, qand there most certainly must thou be this night, if thou diest this day in thy naturall state, and not new-borne; I say then (so terribly would the consideration of eternity torture thee) that thou wouldest hold thy selfe a right rhappy man, if thou mightest endure those horrible paines, and extremest horrours no moe millions of yeares, than there be sands on the sea-shore, haires upon thine head, starres in the firmament, grasse piles upon the ground, and creatures both in heaven and earth. For, thou wouldest still comfort thy selfe incredibly with this thought: My misery will once have an end. But alas! This word sNever will ever rent thine heart in peeces with much rage and hideous roaring; and give still new life to those insufferable sorrowes, which infinitely exceed all expression or imagination. Let us suppose this great body of the earth upon which we tread to be turned into sand, and mountaines of sand to be added still, untill they reach unto the Empyrean Heaven, so that this whole mighty creation were nothing but a sandy mountaine: ⟨p. 108⟩let us then further imagine a little wren to come but every hundred thousandth yeare, and carie away but the tenth part of one graine of that immeasurable heape of sand; what an innumerable number of yeares would be spent, before that world of sand were all so fetcht away? And yet, woe and alas that ever thou wast borne! When thou hast lien so many yeares in that fiery lake, as all they would amount to, tthou art no nearer coming out, than the very first houre thou enteredst ⟨p. 109⟩in. Now, suppose thou shouldest lie but one night grievously afflicted with a raging fit of the stone, collicke, strangury, tooth-ache, pangs of travaile, &c. Though thou haddest to helpe and ease thee a soft bed to lie on, friends about thee to comfort thee, Physitians to cure thee, all cordiall and comfortable things to asswage the paine; yet how tedious and painfull, how terrible and intolerable would that one night seeme unto thee? How wouldest thou tosse, and tumble and turne from one side to another, counting the clock, telling the houres, esteeming every minute a
rSi nobis faltem […] ut arenosus quispiam mo•s extolle•etur amplitudine terras coaequans, fastigiocoelum attingens, ex quo, post centum millia annorum advolans avicula rostro non plus au•erret, quàm est decima unius a•enulae pars, & •sus post alterum centum ann• rum •lle, aliam arenul• unius▪ decimam partem, & pari modo aliam atque aliam, ita ut •atio decies cen•um millium annorum, tantum unicum arenulae unius […] de monte illo a•enoso minue•etur: quàm laeti, quàm alacres essemus, quòd post ultimam sal•em montis to•ius ablat•onem, damnationis nostrae fi•em aliquem haberemusSi nobis faltem 〈…〉 ut arenosus quispiam mo•s extolle•etur amplitudine terras coaequans, fastigiocoelum attingens, ex quo, post centum millia annorum advolans avicula rostro non plus au•erret, quàm est decima unius aenulae pars, & sus post alterum centum ann rum lle, aliam arenul unius decimam partem, & pari modo aliam atque aliam, ita ut atio decies cenum millium annorum, tantum unicum arenulae unius de monte illo aenoso minueetur: quàm laeti, quàm alacres essemus, quòd post ultimam salem montis toius ablatonem, damnationis nostrae fiem aliquem haberemus
xWhat will it be then (thinkest thou) to lie in fire ⟨p. 110⟩and brimstone, kept in highest flame, by the unquenchable wrath of GOD, world without end? Where thou shalt have nothing about thee but darkness and horror, wailing and wringing of hands, ydesperate yellings and gnashing of teeth: thine old companions in vanity and sin to ban and curse thee with much bitterness and rage; wicked Devils to insult over thee with hellish cruelty and scorn; the never-dying worm to feed upon thy soul and flesh for ever and for ever. zO Eternity! Eternity! Eternity! Sith it is thus then, that upon the little inch of time in this life, depends the length and breadth, the height and depth of immortality in the world to come: even two eternities; the one infinitely accursed, the other infinitely comfortable; loss of everlasting joys, and lying in eternal flames; sith never ending pleasures or pains do unavoidably follow the well or mis-spending of this short moment upon earth; with what unwearied care and watchfulness ⟨p. 111⟩ought we to attend that One necessary Thing all the days of our appointed time, till our change shall come? How ought we as strangers and pilgrims to abstain from fleshly lusts? What manner of persons ought we to be in all holy conversation and godliness? How thriftily and industriously to husband the poor remainder of our few and evil days for the making our Calling and Election sure: In a word, with what resolution and zeal to do or suffer any thing for JESUS CHRIST? *With what industry and dearness to ply this moment, and prize that eternity!
xWhat will it be then (thinkest thou) to lie in fire ⟨p. 110⟩and brimstone, kept in highest flame, by the unquenchable wrath of GOD, world without end? Where thou shalt have nothing about thee but darknesse and horrour, wailing and wringing of hands, ydesperate yellings and gnashing of teeth: thine old companions in vanity and sinne to ban and curse thee with much bitternesse and rage; wicked Devils to insult over thee with hellish cruelty and scorne; the never-dying worme to feed upon thy soule and flesh for ever and for ever. zO Eternity! Eternity! Eternity! Sith it is thus then, that upon the little ynch of time in this life, depends the length and bredth, the height and depth of immortality in the world to come: even two eternities; the one infinitely accursed, the other infinitely comfortable; losse of everlasting joyes, and lying in eternall flames; sith never ending pleasures or paines do unavoidably follow the well or mis-spending of this short moment upon earth; with what unwearied care and watchfulnesse ⟨p. 111⟩ought we to attend that One nec•ssary Thing all the dayes of our appointed time, till our change shall come? How ought we as strangers and pilgrims to abstaine from fleshly lusts? What manner of persons ought we to be in all holy conversation and godlinesse? How thriftily and industriously to husband the poore remainder of our few and evill dayes for the making our Calling and Election sure: In a word, with what resolution and zeale to do or suffer any thing for IESVS CHRIST? *With what industry and dearenesse to ply this moment, and prize that eternity!
xIt w•ld prove an extreme misery, as it seems, to lie eternally upri•, and never stir, even upon a bed of roses; what would it be then, to sit for ever in that fiery chair mentioned before? But then above all degrees of comparison, what will it be roar everlastingly in bellish flames! Hear my Amour. Memini melegere, nec •ne admiratione, •uisse hominem, qui Aeterni•atem animo sic perspexerit: Quis • ortalium est, aicbat ipse secum, qui quidem san• mentis sit & ratione […], qui regnum Galliae, Hispaniae, Poloniae, reg•a sanè […] sibi vendicet eâ p•ctione, ut quadraginta continuos annos in l•ctulo […] strato, eoque mollissimo •supinus jaceat? E• licet forsan non def•us sit, qui ad hanc condi•ionem descendat; is tamen non totum triennium (res certa) sic decumbet, quin abrumpat & dicat: sin•e, […]; malo carere regnis, non […] bus, sed omnibus quàm sic continue, […] m•lissimè jacere, vel decem tantùm annis; ne•dum vigia•i, aut•iginta, veluti pactio fiebat, annis quadraginta. Itńe res se habent, ut nemo sanus reperiatur, qui ut t•iplici regno donetur, triginta vel quad aginta annis […] lege decumbere velit? Quàm ergò coeca, quàm suriosa est insan•, […] lacerum […], •btres aviculas, ob crepundia vilissima, illud petulantèr […] periculum, & tale designate facinus. ob quod in candente crate, in fereti• stammeo, non solis quadragi•ta, non quad•gentis, nec quatuor millibus, sed nec quater centenis millibus, sed aeternum torquearis furijs; mortales, intemperantissimis agimur, nisi jam maturè, & in rem nostram sapimus. In mollissimo jacere sed semper jacere & aeternum jacere supplicium soret inexplicabile Quid jam omnium apud inferos suppliciorum erit cumulus ac congeies sormidabilissima?
Let me tell you before hand, that the excellency, glory, and sweetness thereof, no mortal heart, finite brain, created understanding can possibly conceive and comprehend to the life. For,
Let me tell you before hand, that the excellency, glory, and sweetnesse thereof, no mortall heart, finite braine, created understanding can possibly conceive and comprehend to the life. For,
1. Paul t•ls us, 1 Cor. 2. 9. That neither eye hath seen, nor ear heard, neither heart of man conceived the incomprehensible sublimity and glorious mysteries of that heavenly wisdom, and inexplicable divine sweetness revealed in the Gospel: (For I take that to be his natural immediate ⟨p. 112⟩meaning:) How transcendently (then) unutterable and unconceivable is the complement, perfection, the real, actual and full fruition of all those Evangelical mysterious revelations, accomplished to the height in the highest heavens through all eternity? Where we shall enjoy the face and beatifical presence of the most glorious and all sufficient GOD, as an object wherein all the powers of our souls will be satisfied with everlasting delight.
1. Paul t•ls us, 1 Cor. 2. 9. That neither eye hath seene, nor eare heard, neither heart of man conceived the incomprehensible sublimity and glorious mysteries of that heavenly wisdome, and inexplicable divine sweetnesse revealed in the Gospell: (For I take that to be his naturall immediate ⟨p. 112⟩meaning:) How transcendently (then) unutterable and unconceiveable is the complement, perfection, the reall, actuall and full fruition of all those Evangelicall mysterious revelations, accomplished to the height in the highest heavens thorow all eternity? Where we shall enjoy the face and beatificall presence of the most glorious and all susticient GOD, as an object wherein all the powers of our soules wilbe satisfied with everlasting delight.
The eye of man hath seen admirable things: Coasts of Pearl, Crystal mountains, rocks of Diamond, Golden mines, Spicy Islands, &c. (so Travellers talk, and Geographers write.) aMausolus Tomb, Diana's Temple, the Egyptian bPyramids, and all the wonders of the world.
The eye of man hath seene admirable things: Coasts of Pearle, Crystall mountaines, rocks of Diamond, Golden mines, Spicy Ilands, &c. (so Travailers talke, and Geographers write.) aMausolus Tombe, Dianaes Temple, the Egyptian bParamides, and all the wonders of the world.
aMausoleum. Mauso• regis Cariae sepulchrum, ab Ar•emisiâ uxore extructum, tantâ operis magnificentiâ, ut inter septem orbis miracula suerit numeratum.Ma•soleum. Mauso• regis Cariae sepulchrum, ab Ar•emisiâ uxore extructum, tantâ operis magnificentiâ, ut inter septem orbis miracula suerit numeratum.
bMaximae hujus genetis in Aegypto fuisse memorantur circa Memphim, structurae ex quadratis lapidibus admirand•, fastigiatae ultra omnem excelsitatem, quae manu fieri posset. &c.
The ear hath heard the most delicious, exquisite, and ravishing melody. Such as made even Alexander the Great transported with an irresistible pang of a pleasing rage as it were, and delightful cdancing of his spirits, that I may so speak, dExilire è convivio, &c.
The eare hath heard the most delicious, exquisite, and ravishing melody. Such as made even Alexander the Great transported with an irresistable pang of a pleasing rage as it were, and delightfull cdancing of his spirits, that I may so speake, dExilire è convivio, &c.
cSpiritus qui in corde agitant, tremulum, & subsulfantem recipiunt aerem in pectus & inde excitantur: A spiritu musculi moventur, &c. Scalig. Exercit. 202.
Mans heart can imagine miraculous admirabilities, rarest pieces, worlds of comforts and strange felicities. In conceit it can convert all the stones upon earth into pearls, every grass pile into an unvaluable jewel, the dust into silver, ⟨p. 113⟩the sea into liquid gold, the air into crystal. It can clothe the earth with far more beauty and sweetness, than ever the Sun saw it. It can make every Star a Sun, and all those Suns ten thousand times bigger and brighter than it is, &c.
Mans heart can imagine miraculous admirabilities, rarest peeces, worlds of comforts and strange felicities. In conceipt it can convert all the stones upon earth into pearles, every grasse pile into an unvaluable jewell, the dust into silver, ⟨p. 113⟩the sea into liquid gold, the aire into crystall. It can clothe the earth with farre more beauty and sweetnesse, than ever the Sun saw it. It can make every Starre a Sun, and all those Suns ten thousand times bigger and brighter than it is, &c.
And yet the height and happiness of Evangelical wisdom doth far surpass the utmost which the ear, eye, or heart of man hath heard, seen, or can possibly apprehend. And this so excellent light upon earth discovering the inestimable treasures of hidden wisdom in CHRIST, is but as a grain, to the richest golden mine, a drop to the Ocean, a little glimpse to the glory of the Sun; in respect of that fullness of joy hereafter, and everlasting pleasures above: with what a vast disproportion then doth the inimaginable excellency of heavenly bliss surpass and transcend the most enlarged created capacity? Infinitely, infinitely.
And yet the height and happinesse of Evangelicall wisdome doth farre surpasse the utmost which the eare, eye, or heart of man hath heard, seene, or can possibly apprehend. And this so excellent light upon earth discovering the inestimable treasures of hidden wisdome in CHRIST, is but as a graine, to the richest golden mine, a drop to the Ocean, a little glimpse to the glory of the Sun; in respect of that fulnesse of joy hereafter, and everlasting pleasures above: with what a vast disproportion then doth the inimaginable excellency of heavenly blisse surpasse and transcend the most enlarged created capacity? Infinitely, infinitely.
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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.
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oHoc laccrabit cordamnatorum, quòd gratiam millies oblatam recusarunt millies Indè in sei•sos fur entèr exardescent miseri, & assiduò sibiipsis lugubrem hanc cantilenam occinent: ó tempus rerum omnium pretiosissimum! • di• ô horae plusquàm aureae, quò evanuistis aeternum nonrediturae! Nos coeci & excord•s, obstructis oculis & auribus libidine furebamus, & mutuis nosmet exempli• trah•▪ bamus ad interitum.
pNon min•s tuncquàm […] •os exag•abit, qui• […] spatio […] non […], […], […] inessabil•us bonis […] n•s in• […] in Mat. […] •st qui de• […] assequi […] adeund• hereditate, sed ille •gnavissimus causae suae endow, itaque haeredita•em tam opulen tam neglexit; •amque •alibus serae •oenitentiae •ijs a•tatur, u• ipse sibi immineat, ve•t ipsum discerp•urus. Et nonnunquàm mo•s indè violenta sequitur. Haud alitèr damnatorum quilibet scipsum sic allatrat: Potuissem; auxilia non deerant, vocabar: Potuissem, Eheu! Potuissem; sed nolui. A summo b•no exclusissimus sum in omne aevum; & usque in aeternum non videb• lumen, quia nolui videre. Sentire tanto see bono privatum esse, & quidèm su• culpâ inexplicabilis, in•andus erit dolour […].Non min•s tuncquàm 〈…〉•os exag•abit, qui•〈…〉 spatio 〈…〉 non 〈…〉, 〈…〉, 〈…〉 inessabil•us bonis 〈…〉 n•s in•〈…〉 in Mat. 〈…〉•st qui de•〈…〉 assequi 〈…〉 adeund• hereditate, sed ille •gnavissimus causae suae indo•, itaque haeredita•em tam opulen tam neglexit; •amque •alibus serae •oenitentiae •ijs a•tatur, u• ipse sibi immineat, ve•t ipsum discerp•urus. Et nonnunquàm mo•s indè violenta sequitur. Haud alitèr damnatorum quilibet scipsum sic allatrat: Potuissem; auxilia non deerant, vocabar: Potuissem, Eheu! Potuissem; sed nolui. A summo b•no exclusissimus sum in omne aevum; & usque in aeternum non videb• lumen, quia nolui videre. Sentire tanto se bono privatum esse, & quidèm su• culpâ inexplicabilis, in•andus erit dolor 〈…〉.
moueth, and thy present misery matchlesse and unsupportable?
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sAh, vel mus•ae, vel culicis •unctiuncula, si tamen sit •terna, quam inexplicabil•s cruciatus pronunciabitur? Quis igitur horror exercebit damnatos, vel ob unam hanc, sed assiduam cogitationem? Hi• ignis aeternùm serendus, hic ululatus aeternùm audiendus; hic […] sempiternus.Ah, vel mus•ae, vel culicis •unctiuncula, si tamen sit •terna, quam inexplicabil•s cruciatus pronunciabitur? Quis igitur horror exercebit damnatos, vel ob unam hanc, sed assiduam cogitationem? Hi• ignis aeternùm serendus, hic ululatus aeternùm audiendus; hic 〈…〉 sempiternus.
tDamnati sic calculum ponunt: Elapsis decem millibus anno rum, adjicientur centum millia, post haec centum millia, tot jungentur myriads, & millions quot in firmamento sunt stellae, & in littore maris arenae. Post quae longissima annorum spatia, quasi nihil de poenis nostris accisum esset, sic iterum ab initio pati tormenta incipiemus: atque ita sine interruptione, sine fine, sine modo, volvetur assiduè nostrorum tormentorum rota. Ex quo poli sunt perfecti, A•de numero complecti Stellas coeli, stillas roris, Und as aquei fluoris, Guttas imbris pluvialis, Floccos velleris nivalis Quot sunt vere novo flores, Quot odours, quot colours, Quot vinaceos Autumnus, Poma legit & vertumnus: Quot jam grana tulit aestus, Fronds hiemis tempestas. Totus orbis animantes Aer atomos volantes, Pilos ferae, pecus villos, Vertex hominum capillos: Add littoris arenas, Add graminis verbenas, Tot myriads annorum Quot momenta saeculorum: Heus adhuc Aeternitatis Portus fugit à damnatis. Metire semel, ite•ùm saepiùs: post decem annorum millions, post centum mille myriadum annotum, post decies centies millena millia milliorum annorum; necdum finem, necdum medium, imò nondum Aeternitatis principium designasti: junge ad illa omnes hominum & Angelorum cogitationes, omnes motus & mutationes quarumvis rerum creatarum: add his a•enulas, quot non possent millenarum terrarum vastissimo sin• contineri: collige denique in unum omnes numeros Arithmetic• quadratos, cubicos quosvis: nunc imple his numeris volumina chartarum hinc ad supremos coelos usqu•, nondum Aeternitatis durationem mensuses, tantum abest, ut •isemensus. Quamdiu igitur durabit Aeternitas? Semper. Quandò finietur? Nunquam. Quamdiu coelum erit coel•m; Quamdiu inferi erunt inferi; Quamdiu DEVS erit DEVS, tamdiu durabit Aeternitas: tamdiu coelum beabit Sanctos; tamdiu improbos torquebunt inferi. Ne quaeso, molestior sis quaerendo: Apprehend saltem, si comprehendere non potes.Damnati sic calculum ponunt: Elapsis decem millibus anno rum, adjicientur centum millia, post haec centum millia, tot jungentur myriades, & milliones quot in firmamento sunt stellae, & in littore maris arenae. Post quae longissima annorum spatia, quasi nihil de poenis nostris accisum esset, sic iterum ab initio pati tormenta incipiemus: atque ita sine interruptione, sine fine, sine modo, volvetur assiduè nostrorum tormentorum rota. Ex quo poli sunt perfecti, A•de numero complecti Stellas coeli, stillas roris, Vnd as aquei fluoris, Guttas imbris pluvialis, Floccos velleris nivalis Quot sunt vere novo flores, Quot odores, quot colores, Quot vinaceos Autumnus, Poma legit & vertumnus: Quot jam grana tulit aestus, Frondes hiemis tempestas. Totus orbis animantes Aer atomos volantes, Pilos ferae, pecus villos, Vertex hominum capillos: Adde littoris arenas, Adde graminis verbe•as, Tot myriades annorum Quot momenta saeculorum: Heus adhuc Aeternitatis Portus fugit à damnatis. Metire semel, ite•ùm saepiùs: post decem annorum milliones, post centum mille myriadum annotum, post decies centies millena millia milliorum annorum; necdum finem, necdum medium, imò nondum Aeternitatis principium designasti: junge ad illa omnes hominum & Angelorum cogitationes, omnes motus & mutationes quarumvis rerum creatarum: adde his a•enulas, quot non possent millenarum terrarum vastissimo sin• contineri: collige denique in unum omnes numeros Arithmetic• quadratos, cubicos quosvis: nunc imple his numeris volumina chartarum hinc ad supremos coelos usqu•, nondum Aeternitatis durationem mensuses, tantum abest, ut •isemensus. Quamdiu igitur durabit Aeternitas? Semper. Quandò finietur? Nunquam. Quamdiu coelum erit coel•m; Quamdiu inferi erunt inferi; Quamdiu DEVS erit DEVS, tamdiu durabit Aeternitas: tamdiu coelum beabit Sanctos; tamdiu improbos torquebunt inferi. Ne quaeso, molestior sis quaerendo: Apprehende saltem, si comprehendere non potes.
uSumamus noctem unicam quam à curis, alijsvè sodicantibus cogitationibus insomnem aut quam infestante calculo, urente podagrâ, torminibus aut dentium doloribus in nos saevientibus, turbata exigimus. Quàm haec talis nox longa, & instar hebdomadis, aut mensis est! Quid si anno toto sic inter dolores jacendum, quid si annis centum, quid si mille annis, si sex aut decem millibus annorum? Quid si aeternum & sine fine?
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It w•ld proove an extreme misery, as it seem•s, to lie eternally upri•, and never stirre, even upon a bed of roses; what would it be then, to sit for ever in that fiery chaire mentioned before? But then above all degrees of comparison, what will it be roare everlastingly in bellish slames! Heare my A•our. Memini melegere, nec •ne admiratione, •uisse hominem, qui Aeterni•atem animo sic perspexerit: Quis • ortalium est, aicbat ipse secum, qui quidem san• mentis sit & ratione 〈…〉, qui regnum Galliae, Hispaniae, Poloniae, reg•a sanè 〈…〉 sibi vendicet eâ p•ctione, ut quadraginta continuos annos in l•ctulo 〈…〉 strato, eoque mollissimo •supinus jaceat? E• licet forsan non def•us sit, qui ad hanc condi•ionem descendat; is tamen non totum triennium (res certa) sic decumbet, quin abrumpat & dicat: sin•e, 〈…〉; malo carere regnis, non 〈…〉 bus, sed omnibus quàm sic continue, 〈…〉 m•lissimè jacere, vel decem tantùm annis; ne•dum vigia•i, aut•iginta, veluti pactio fiebat, annis quadraginta. Itńe res se habent, ut nemo sanus reperiatur, qui ut t•iplici regno donetur, triginta vel quad aginta annis 〈…〉 lege decumbere velit? Quàm ergò coeca, quàm suriosa est insan•, 〈…〉 lacerum 〈…〉, •btres aviculas, ob crepundia vilissima, illud petulantèr 〈…〉 periculum, & tale designate facinus. ob quod in candente crate, in fereti• stammeo, non solis quadragi•ta, non quad•gentis, nec quatuor millibus, sed nec quater centenis millibus, sed aeternum torquearis furijs; • mortales, intemperantissimis agimur, nisi jam maturè, & in rem nostram sapimus. In mollissimo jacere sed semper jacere & aeternum jacere supplicium soret inexplicabile Quid jam omnium apud inferos suppliciorum erit cumulus ac conge•ies sormidabilissima?
yApud inseros singula•ssimum erit tormentum […] c•ntenorum millium horribilissim•s mugitus, planctus, […]; perinde […] merry boves assent•r vivi, aut si rapidi ca•es cate•as […], […] •ssint. […]; aur•m […], […] hominum, […] • num, l•porum ululatus, mug•tus […], […] l•onum, aliarum […] •emitus, fragores nubium, dejectus aquarum, & quicquid […] singi potest: ah qu•m id omne nihil est ad Orcinia•ae […] desperatiss•m sletum, cujus auctarium est stridor dentium.Apud inseros singula•ssimum erit tormentum 〈…〉 c•ntenorum millium horribilissim•s mugitus, planctus, 〈…〉; perinde 〈…〉 meri boves assent•r vivi, aut si rapidi ca•es cate•as 〈…〉, 〈…〉•ssint. 〈…〉; aur•m 〈…〉, 〈…〉 hominum, 〈…〉• num, l•porum ululatus, mug•tus 〈…〉, 〈…〉 l•onum, aliarum 〈…〉•emitus, fragores nubium, dejectus aquarum, & quicquid 〈…〉 singi potest: ah qu•m id omne nihil est ad Orcinia•ae 〈…〉 desperatiss•m sletum, cujus auctarium est stridor dentium.
zO coe•itas humane gentis nullis sa• lachtymis deploran la! Ex omnibus templorum […] clamatur, Aeternitas, Eternitas, Aeternitas. Nos nihilominus praesenti ducim• volup•ate. Adeò perire s•ve est. Quis exprimat quid sit aeternitas? Quis concipiat quid sit Aeternitas? Est unum perpetuum Sum, quod praeteri• […] & […]. Est circulus, cujus centrum femper, circumferentia nunquam. Cogito mille annos, cogito tot annorum millia quot sunt momenta, […] puncta in toto […] à condito mundo usque ad ejus consuminationem, & de […] ate nihil habeo. O Aeternitas! Quis poterit par esse Aeternitati in tormentis? Et •mus tormenti ipsorum ascendet in saecula saeculerum, Apoc. […]. Quid est in sae•ula saeculor•m? Volo dicere, & nescio dicere. Illud tantùm scio id ipsum esse, quod DEVS solus suâ infinitate a• b• & complectitur▪O coe•itas •umane gentis nullis sa• lachtymis deploran la! Ex omnibus templorum 〈…〉 clamatur, Aeternitas, Eternitas, Aeternitas. Nos nihilominus praesenti ducim• volup•ate. Adeò perire s•ve est. Quis exprimat quid sit aeternitas? Quis concipiat quid sit Aeternitas? Est unum perpetuum Sum, quod praeteri•〈…〉 & 〈…〉. Est circulus, cujus centrum femper, circumferentia nunquam. Cogito mille annos, cogito tot annorum millia quot sunt momenta, 〈…〉 puncta in toto 〈…〉 à condito mundo usque ad ejus consuminationem, & de 〈…〉 ate nihil habeo. O Aeternitas! Quis poterit par esse Aeternitati in tormentis? Et •mus tormenti ipsorum ascendet in saecula saeculerum, Apoc. 〈…〉. Quid est in sae•ula saeculor•m? Volo dicere, & nescio dicere. Illud tantùm scio id ipsum esse, quod DEVS solus suâ infinitate a• b• & complectitur▪
*Quid agis miser, perire vis? Facillimo istud impe•dio fiet: ho•ulâ u•a, imò vel unicâ parte •rulae; imò momento vel unico per iram vel libidinem patras, quod aeternùm doleas. Hic seriò cogitandum: Itáne homines etuditi, & humano sensu sancti accusantur, judicantur, damnantur? Quid mihi fi•t misero? Ergò animum quantis possum industrijs cu•abo. Alij see, suamque cuticulam current aeternitatis obliti; vigeant, floreant, cras fo•sancinis & favilla Hos ego mo•es nihil mo•or, hanc ego viam non ingredior, nam & alium viae terminum quaero.Quid agis miser, perire vis? Facillimo istud impe•dio fiet: ho•ulâ u•a, imò vel unicâ parte •rulae; imò momento vel unico per iram vel libidinem patras, quod aeternùm doleas. Hic seriò cogitandum: Itáne homines etuditi, & humano sensu sancti accusantur, judicantur, damnantur? Quid mihi fi•t misero? Ergò animum quantis possum industrijs cu•abo. Alij se, suamque cuticulam cu•ent aeternitatis obliti; vigeant, floreant, cras fo•sancinis & favilla Hos ego mo•es nihil mo•or, hanc ego viam non ingredior, nam & alium viae terminum quaero.
