THE
GREAT
DAY
.
REVEL.
6.15.16.17
.
verse
15
And
the
Kings
of
the
earth
,
and
the
great
men
,
and
the
chiefe
Captains
,
and
the
mighty
men
,
and
euery
bondman
,
and
euery
free
man
,
hid
themselues
in
the
dennes
,
and
in
the
rockes
of
mountaines
,
verse
16
And
said
to
the
mountaines
,
and
rocks
,
Fall
on
vs
,
and
hide
vs
from
the
presence
of
him
that
fitteth
vpon
the
Throne
,
and
from
the
wrath
of
the
Lambe
:
verse
17
For
the
great
day
of
his
wrath
is
come
,
and
who
can
stand
?
THis
Chapter
contains
in
it
sixe
parts
,
and
euery
part
the
opening
of
a
Seale
by
the
Lambe
,
and
euerie
seale
a
distinct
mystery
:
the
foure
first
Seales
being
opened
,
mention
is
made
of
foure
Riders
,
riding
vpon
foure
horses
,
of
foure
different
colours
,
a
white
,
vers.
2.
a
red
,
vers.
4.
a
blacke
,
vers.
5.
a
pale
,
verse
8.
vnto
the
beholding
whereof
,
Saint
Iohn
was
inuited
.
The
first
Rider
is
described
by
two
adiuncts
,
Adiunctis
.
Arcu
.
Corona
.
Effectu
.
Fine
.
a
Bow
and
a
Crowne
was
giuen
vnto
him
,
vers.
2.
Secondly
,
by
the
effect
,
conquering
.
Thirdly
,
by
the
end
,
to
conquer
,
vers.
2.
The
second
Seale
being
opened
,
the
second
Rider
,
which
Saint
Iohn
was
willed
for
to
come
and
see
,
is
described
:
Potestate
.
Instrumento
.
first
,
by
his
power
,
power
was
giuen
vnto
him
,
&c.
vers.
4.
Secondly
,
by
an
instrument
;
there
was
giuen
vnto
him
a
great
sword
.
The
third
Rider
is
described
by
a
paire
of
Ballances
,
he
that
sate
on
this
horse
,
had
a
paire
of
Ballances
in
his
hand
,
vers.
5.
the
mystery
whereof
is
vnfolded
by
a
sounding
voice
,
vers.
6.
The
fourth
Seale
being
opened
,
there
came
foorth
a
Rider
vpon
a
pale
horse
,
and
the
Rider
is
described
,
first
,
by
his
name
,
death
.
Secondly
,
by
a
companion
,
hell
followed
with
him
:
and
both
are
described
by
their
power
;
power
was
giuen
vnto
them
,
&c.
vers.
8.
The
interpretation
of
these
foure
horses
,
is
as
mysticall
as
Nebuchadnezzars
dreame
,
and
may
very
well
beare
the
selfe
same
interpretation
,
which
Daniel
gaue
of
that
great
Image
,
whose
head
was
of
gold
,
brest
and
armes
of
siluer
,
belly
and
thighes
of
brasse
,
legges
of
iron
,
Dan.
2.32.33
.
This
Image
was
an
Emblem
,
or
representation
of
the
foure
Monarchies
of
the
World
;
the
Monarchie
of
the
Assyrians
,
or
Caldeans
;
the
Monarchie
of
the
Medes
and
Persians
;
the
Monarchie
of
the
Grecians
;
the
Monarchie
of
the
Romans
:
and
as
Gold
,
of
all
other
mettals
is
the
best
,
and
purest
;
and
therefore
it
is
said
,
that
Heauenly
Ierusalem
is
a
Citie
of
pure
Gold
,
Apoc.
21.18
.
So
White
is
the
best
,
and
chiefest
of
all
colours
;
and
therefore
it
is
said
,
that
the
Saints
were
clothed
with
white
Robes
,
vers.
11.
Which
colour
is
consecrated
to
innocency
,
puritie
,
victorie
and
felicitie
;
and
therefore
it
is
said
,
that
the
head
of
the
Image
was
of
fine
Gold
,
Dan.
2.32
.
And
that
the
first
horse
was
white
,
vers.
2.
so
the
first
Monarchie
,
viz.
of
the
Caldeans
(
though
full
of
crueltie
)
was
the
best
,
and
a
golden
Age
,
comparatiuely
in
respect
of
the
rest
:
but
the
last
of
all
was
the
worst
of
all
:
the
Romane
Emperours
outstripped
all
the
rest
,
in
their
bloudy
proiects
,
and
vnspeakable
cruelties
;
for
who
can
reckon
vp
all
their
expeditions
of
warre
,
so
many
funerals
of
Citizens
,
massacring
of
so
many
millions
of
men
,
depopulations
and
dispeopling
of
so
many
Countries
,
burnings
of
so
many
Cities
,
such
a
prodigall
profusion
of
blood
when
this
Roman
horse
rushed
forth
?
in
so
much
,
that
the
fourth
part
of
the
Earth
was
slaine
with
the
sword
of
this
fierce
Beast
,
as
it
is
,
vers.
8.
The
crueltie
of
all
preceding
Emperors
was
clemencie
,
being
compared
with
these
Romans
,
whose
Drummes
sounded
nothing
else
but
blood
and
death
,
and
their
little
finger
was
bigger
,
then
the
loines
of
all
their
predecessours
.
The
fifth
Seale
being
opened
,
Saint
Iohn
saw
the
Soules
of
blessed
Martyrs
lying
vnder
the
Altar
,
and
crying
for
reuenge
;
where
first
hee
shewes
the
essence
of
true
Martyrs
:
they
were
killed
,
Pseudo-martyrs
.
(
so
may
false
Martyrs
)
't
is
a
good
cause
that
makes
a
Martyr
,
and
therefore
it
is
said
,
that
they
were
killed
for
the
word
of
God
,
and
for
the
testimonie
of
the
truth
,
verse
9.
The
words
may
haue
reference
either
vnto
the
Church
Militant
,
who
may
bee
termed
Martyrs
,
though
they
bee
neuer
killed
,
and
though
they
neuer
striue
to
bloud
,
viz.
when
Christians
are
rayled
at
,
reuiled
,
scorned
,
disgraced
,
abused
,
false
witnesses
suborned
,
either
to
empaire
the
credit
of
their
person
,
or
empeach
the
sinceritie
of
their
profession
:
for
the
Deuil
first
letteth
loose
the
tongues
of
the
wicked
to
speake
ill
,
before
he
letteth
loose
their
hands
to
doe
ill
.
Thus
that
Protomartyr
Steuen
was
gnashed
at
with
the
teeth
of
the
wicked
,
Actes
7.54
.
before
he
was
stoned
;
and
they
suborned
men
,
which
said
,
Wee
haue
heard
him
speake
blasphemous
words
,
&c.
Actes
6.11
.
Thus
our
Sauiour
,
before
he
suffered
,
endured
such
contradictions
of
sinners
,
accounted
sometimes
for
a
seditious
person
,
a
wine-bibber
,
a
friend
to
Publicans
and
sinners
,
one
that
had
a
Deuill
,
one
that
preached
false
doctrine
,
&c.
And
thus
Paul
,
before
hee
sealed
Peters
confession
with
his
bloud
,
he
was
accounted
for
a
mad
man
,
August
.
l.
10
confess
.
a
seducer
of
the
people
,
and
for
one
not
worthy
to
liue
:
Lingua
impiorum
est
quotidiana
fornax
,
The
tongue
of
the
wicked
is
a
fornace
,
wherein
Gods
children
are
tryed
;
and
there
is
not
a
man
or
member
of
this
little
poore
despised
Church
,
whether
zealous
Preacher
,
or
sincere
Professor
,
but
must
be
tryed
in
this
Ouen
of
euill
speaking
:
for
as
long
as
you
are
in
the
world
,
and
are
not
of
the
world
,
the
world
will
hate
you
,
and
speake
euill
of
you
,
Ioh.
15.19
.
Or
the
words
,
as
it
should
seeme
,
may
in
a
better
sense
onely
bee
referred
vnto
that
heauenly
troope
of
blessed
Souldiers
discharged
the
field
,
with
the
losse
of
life
,
and
for
a
reward
of
this
their
perseuerance
,
striuing
vnto
bloud
,
are
clothed
with
white
Robes
;
which
crie
for
reuenge
,
either
in
respect
of
vs
which
doe
suffer
(
for
the
Saints
in
Heauen
doe
pray
for
vs
in
generall
,
howsoeuer
they
know
not
our
wants
in
particular
)
or
in
respect
of
themselues
which
haue
suffered
,
they
cry
for
reuenge
(
for
it
is
Gods
peculiar
)
either
in
this
life
by
his
temporall
plagues
or
punishments
,
or
by
hastening
his
comming
vnto
Iudgement
,
when
they
shall
eternally
be
rewarded
in
that
euerlastingly
burning
Tophet
,
prepared
for
all
persecuting
Kings
and
Princes
,
who
haue
made
hauocke
of
the
Saints
.
Now
the
time
when
this
was
,
Saint
Iohn
makes
it
manifest
,
that
it
was
after
the
opening
of
of
the
fourth
Seale
,
and
after
the
comming
forth
of
the
fourth
Horse
:
for
the
fiercenesse
and
furious
rage
of
this
Romish
Beast
was
not
vtterly
abated
,
although
there
was
scarce
matter
left
for
malice
to
worke
vpon
:
but
no
sooner
was
Christ
borne
,
which
was
when
Augustus
Octauius
was
Emperour
,
in
the
two
and
fortieth
yeere
of
his
raigne
;
and
also
put
to
death
againe
,
which
was
when
Tyberius
was
Emperour
,
before
the
Church
had
recouered
any
strength
or
growth
,
but
Tyranny
waited
on
her
,
to
deuoure
her
children
as
soone
as
they
were
borne
.
There
are
two
distinct
times
,
in
which
the
Church
of
God
suffered
most
grieuous
persecutions
;
the
first
was
in
her
Primitiue
estate
,
when
by
the
preaching
of
the
Apostles
,
the
number
of
beleeuers
were
multiplied
exceedingly
;
then
did
the
foes
encrease
,
that
troubled
her
peace
and
prosperity
,
bearing
euill
will
to
Sion
,
inueigled
by
that
hellish
Dragon
,
that
was
set
at
liberty
,
bending
and
banding
all
their
forces
and
furies
,
prosecuting
her
with
all
might
and
malice
,
did
set
her
againe
a
bleeding
,
when
shee
was
yet
but
a
budding
.
Her
most
bloudy
persecutours
were
these
Romane
bloud-thirsty
Emperors
,
Domician
,
Traian
,
Nero
,
Doecius
,
Dioclesian
,
Antoninus
,
Maxentius
,
Lycinius
,
and
other
cruel
Tyrants
,
euen
vntil
the
time
of
Constantine
the
Great
;
by
whom
the
Saints
were
killed
all
the
day
long
,
and
were
accounted
as
sheepe
to
be
slaine
.
The
second
time
was
in
these
last
times
,
vnder
Antichrist
,
when
the
whole
number
of
Martyrs
shall
bee
compleatly
finished
,
as
it
is
v.
11.
which
may
also
bee
diuided
into
tenne
persecutions
,
if
wee
reckon
vp
all
those
slaughters
of
blessed
Martyrs
,
which
haue
beene
from
the
time
of
Iohn
Wickleeue
within
these
138.
yeers
,
The
first
persecution
.
vntill
this
time
throughout
all
the
coasts
of
Europe
.
As
first
vnder
King
Henry
the
fourth
and
fift
,
here
in
England
;
the
second
vnder
that
generall
Councell
held
in
Constantia
,
and
Bohemia
;
the
third
vnder
the
Bishoppes
of
Rome
,
and
the
neerest
Prouinces
thereof
;
the
fourth
vnder
Charles
the
fifth
Emperour
in
Germany
;
the
fift
vnder
Henry
the
eighth
in
England
;
the
sixt
vnder
Henry
the
second
in
France
;
the
seuenth
vnder
Iames
the
second
,
in
Scotland
:
the
eight
vnder
Charles
the
ninth
in
France
;
vnder
whose
raigne
there
were
within
the
space
of
one
moneth
put
to
death
,
aboue
twenty
thousand
of
Martyrs
;
the
ninth
was
vnder
Queene
Mary
here
in
England
,
she
that
was
a
second
Nero
,
for
her
cruelty
,
but
yet
for
the
Churches
comfort
,
she
was
but
Nubecula
citò
transitura
▪
A
short
tempest
:
Q.
Elizabeth
.
for
had
she
liued
,
then
had
the
Churches
chiefest
nursing
mother
beene
bereaued
of
her
life
,
and
we
her
children
should
neuer
haue
inioyed
these
Halcyonian
dayes
wherein
the
Gospel
flourisheth
in
despite
eyther
of
Pope
or
Turke
.
During
the
time
of
whose
raigne
,
which
was
but
for
the
space
of
fiue
yeeres
,
there
were
aboue
forty
thousand
liuing
bodies
of
the
most
choisest
Martyrs
most
cruelly
burnt
,
I
say
,
the
liuing
bodies
,
to
aggrauate
the
depth
of
their
inraged
enuy
;
for
they
would
not
suffer
the
bones
of
the
dead
to
rest
in
their
graues
,
but
they
must
be
burnt
to
ashes
,
when
they
were
almost
rotten
to
the
dust
.
The
tenth
was
vnder
Philip
in
Spaine
and
Flaunders
,
as
in
the
Spanish
Inquisition
we
may
read
more
at
large
;
nay
,
almost
what
part
of
the
earth
hath
not
that
drunken
Whore
of
Rome
moystned
with
the
bloud
of
Saints
?
And
yet
heere
is
not
an
end
,
but
still
shee
is
plodding
and
plotting
some
secret
mischiefe
vpon
the
bed
of
her
fornications
,
and
hatching
still
a
malicious
brood
of
Serpents
and
Cockatrices
,
Men
and
Deuils
,
hellish
conspiratours
,
still
machinating
the
workes
of
darknesse
,
their
fellow-helper
being
the
Deuill
,
which
is
the
Prince
of
darknes
:
and
therefore
no
maruell
though
the
Church
triumphant
in
heauen
,
and
the
Church
militant
vpon
earth
,
doe
daily
cry
for
reuenge
vpon
that
Where
of
Babylon
;
and
the
Lord
hearing
the
lowd
cry
of
the
Saints
,
whose
bloud
cryes
as
lowd
as
euer
Abels
did
against
his
brother
Cain
,
at
the
length
awaketh
as
one
out
of
sleepe
,
commeth
forth
as
a
Giant
refreshed
with
wine
,
strikes
their
enemies
vpon
the
thigh
,
and
puts
them
vnto
a
perpetuall
shame
;
as
you
may
see
at
the
opening
of
the
sixt
seale
,
when
God
,
in
the
seuerity
of
his
wrath
,
summons
all
Kings
and
Princes
of
the
earth
,
which
haue
been
bloudy
agents
in
massacring
of
Saints
,
vnto
the
trembling
Tribunal
of
his
generall
Iudgement
;
where
the
first
thing
that
we
may
take
notice
of
,
is
the
fearefull
alteration
of
naturall
things
both
in
heauen
and
earth
ver.
12.13.14
.
In
the
Sunne
blacknesse
,
the
Moone
became
as
bloud
,
and
the
Starres
fell
from
heauen
,
heauen
departed
as
a
scrowle
,
the
earth
shooke
,
mountaines
,
and
Ilands
were
moued
out
of
their
place
;
All
which
are
euident
demonstrations
of
that
great
and
fearefull
Day
;
Mark
.
13.
v.
24.25
.
Matth.
24.
v.
29.
Luk.
21.25
.
The
second
is
the
feare
and
amazednesse
of
men
:
Kings
,
great
men
,
rich
men
,
chiefe
Captaines
,
bond
and
free
,
their
hearts
did
faile
them
for
feare
,
Luk.
21.26
.
desiring
rather
that
the
earth
would
swallow
them
vp
aliue
,
as
it
did
Corah
,
Dathan
,
and
Abiram
,
then
to
behold
the
countenance
of
so
angry
a
Iudge
,
and
breathing
forth
such
bootlesse
exclamations
vnto
the
senselesse
Rocks
and
helplesse
Mountaines
,
Fall
vpon
vs
,
couer
vs
from
the
wrath
of
the
Lambe
,
v.
15.16
.
All
which
doe
immediately
goe
before
the
day
of
Iudgement
,
vers.
17.11
.
I
had
rather
wade
with
the
Lambe
in
the
shallow
,
lest
with
the
Elephant
plunging
my selfe
into
the
depth
,
I
should
be
drowned
in
the
depth
;
which
is
a
iust
iudgement
of
God
vpon
all
rash
enterprizing
spirits
,
and
curious
inquisitors
into
the
vnsearchable
secrets
and
mysteries
past
finding
out
of
almighty
God
,
to
be
giuen
ouer
vnto
their
owne
priuate
spirits
,
and
to
lose
themselues
in
the
Labyrinth
of
their
owne
selfe
motions
,
and
all
because
they
will
not
confesse
their
ignorance
,
and
content
themselues
with
a
sober
knowledge
,
Rom.
12.3
.
but
wil
be
wise
aboue
what
is
written
.
Once
,
sure
I
am
of
this
,
that
the
Scriptures
doe
containe
in
them
all
things
necessary
to
saluation
,
and
that
they
are
riddles
,
and
mysteries
,
darke
,
and
obscure
vnto
none
,
but
vnto
those
that
perish
.
Amidst
variety
of
Interpretors
,
some
inclining
vnto
a
Litterall
,
some
vnto
an
Allegorical
,
some
vnto
a
Tropological
sense
,
I
doubt
not
but
that
I
may
safely
lay
downe
this
plaine
and
litterall
exposition
,
viz.
That
this
Text
setteth
forth
the
desperate
estate
and
condition
of
the
wicked
,
at
the
dreadfull
day
of
Iudgement
:
wherein
I
obserue
these
parts
.
First
,
an
enumeration
of
particulars
,
concluding
an
vniuersall
.
Kings
,
great
men
,
rich
men
,
chiefe
Captaines
,
mighty
men
,
bond
men
,
free
men
,
that
is
,
some
of
all
sorts
and
sexes
;
all
the
wicked
:
Secondly
,
their
straight
&
desperate
estate
;
in
seeking
such
bootlesse
refuges
,
They
hid
themselues
in
dens
and
in
the
rockes
of
Mountaines
,
v.
15.
Thirdly
,
their
lamentable
,
yet
fruitlesse
exclamations
:
They
said
vnto
the
Mountaines
and
Rockes
,
Fal
vpon
vs
,
&
hide
vs
from
the
presence
of
him
,
&c.
v.
16.
Lastly
,
the
reason
of
all
;
For
the
Great
day
of
his
wrath
is
come
,
and
who
can
stand
?
The
Kings
of
the
earth
]
not
Romani
Principes
,
the
Princes
of
Rome
;
that
had
bin
too
plaine
,
and
it
had
bin
a
meanes
to
haue
exasperated
the
malice
of
those
bloudy
Emperours
more
cruelly
to
imbrue
their
hands
in
the
bloud
of
Saints
:
for
Kings
that
are
Tyrants
,
and
rich
men
that
are
wedded
to
the
world
,
can
hardly
indure
to
heare
of
their
downefall
and
destruction
,
but
they
will
rage
more
furiously
,
and
redouble
their
cruelty
;
so
Herod
slew
all
the
children
that
were
in
Bethlem
and
in
all
the
coasts
therof
from
two
yeeres
old
and
vnder
,
when
the
Wise-men
told
him
that
Iesus
was
borne
,
and
that
He
should
be
the
King
of
the
Iewes
,
Matth.
2.
v.
2.16
.
Therefore
Saint
Iohn
noting
their
power
and
malice
,
being
that
they
are
Kings
and
rich
men
,
doth
for
the
Churches
safety
,
of
set
purpose
,
conceale
their
names
:
so
the
Apostle
Saint
Paul
in
the
second
to
the
Thessalonians
,
c.
2.
v.
3.4
.
describing
the
downefall
of
the
Pope
of
Rome
,
hee
calls
him
not
in
plaine
and
direct
tearmes
,
Antichrist
,
or
the
Pope
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
That
man
of
sin
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
sonne
of
perdition
which
exalteth
himselfe
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Aboue
all
that
is
called
God
,
describing
the
nature
of
him
so
,
that
it
can
be
competent
vnto
none
,
but
vnto
the
Pope
of
Rome
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vegetius
l.
2.
c.
2.
dere
militari
.
Tribuni
,
the
chiefe
Captaines
]
such
as
were
set
ouer
a
thousand
souldiers
,
such
amongst
the
Romans
were
called
Tribunes
:
and
a
Romane
Legion
consisted
of
six
thousand
souldiers
:
by
which
finite
agnomination
the
Deuils
shewed
,
that
the
number
of
their
infernall
Kingdome
was
infinite
,
My
name
is
Legion
:
for
we
are
many
.
Euery
bond
and
euery
free-man
]
that
is
,
all
the
wicked
:
but
especially
those
that
haue
beene
actors
of
the
Kings
decrees
,
and
executioners
of
new
deuised
tortures
,
in
the
persecution
of
the
Saints
.
Hid
themselues
in
dennes
]
Some
there
are
(
and
that
not
a
few
)
that
would
haue
this
to
bee
vnderstood
figuratiuely
of
the
corrupt
estate
of
the
Church
,
and
of
the
last
persecution
of
Antichrist
,
when
the
Popish
Prelacy
had
gotten
the
supremacy
.
The
Sunne
,
say
they
,
is
Christ
,
blacke
and
obscured
,
not
in
himselfe
;
but
in
the
hearts
of
men
.
The
Moone
is
the
Church
,
which
resembles
the
Moone
waxing
and
waning
;
and
shee
borrowes
her
light
from
Christ
.
The
Starres
are
the
Doctors
of
the
Church
,
Teachers
and
Preachers
of
the
Word
;
Falling
to
the
earth
]
.
i.
slaine
by
the
wicked
,
which
seeme
to
men
to
fall
to
the
earth
;
when
as
indeede
,
if
faithfull
in
their
indeuours
to
worke
a
sinners
conuersion
,
they
shine
like
starres
for
euer
and
euer
,
Dan.
1
2.
v.
3.
The
Heauen
,
say
they
,
is
the
sacred
Bible
and
Canonicall
Scripture
;
containing
in
it
the
reuealed
will
of
the
King
of
Heauen
,
by
meanes
whereof
we
are
led
vnto
Heauen
,
as
the
Wise-men
were
to
Christ
by
the
conduct
of
a
Star
,
Ioh.
5.39
.
Matth.
2.
v.
9.
Within
the
Pages
of
this
holy
Writ
,
Christ
,
the
Church
,
the
Ministers
,
are
placed
like
the
Sunne
,
Moone
,
and
Starres
in
the
Firmament
of
Heauen
;
This
Heauen
departed
in
the
raigne
of
Antichrist
,
and
became
as
a
clasped
Booke
in
respect
of
the
vse
of
it
,
for
almost
as
good
as
if
it
had
not
beene
at
all
,
then
the
people
neuer
a
iot
the
better
by
it
,
when
the
Laiety
might
not
read
it
;
but
through
the
Priests
spectacles
:
when
Images
were
Lay-mens
Bookes
,
and
sacred
Scripture
departed
like
a
scrole
,
that
is
,
lockt
vp
in
an
vnknowne
tongue
.
Earthquakes
doe
signifie
seditions
,
alterations
,
mutations
of
Kingdomes
,
and
Empires
;
such
as
began
in
the
Papacy
,
and
doe
not
end
as
yet
;
but
still
doth
that
exceeding
dreadfull
beast
,
Daniel
7.
v.
19.
stirre
vp
seditions
,
disturbe
common
peace
,
shake
Kingdomes
,
blowe
vp
Parliaments
,
cut
off
and
anathemize
Kings
,
by
the
thunder-bolt
of
excommunication
,
yea
and
afterwards
Canonize
Deuils
for
Saints
;
if
they
would
aduenture
to
kill
Kings
.
The
Mountaynes
are
,
say
they
,
the
Prophets
whom
the
breath
of
Antichrist
doth
ouer-turne
,
and
by
the
same
breath
of
that
not
erring
Man
of
sinne
,
doe
the
Schole-Doctors
by
their
false
glosses
and
peruerse
interpretations
,
corrupt
,
depraue
,
and
ouer-throw
the
sense
of
the
Prophets
.
The
Ilands
,
say
they
,
are
the
workes
and
writings
of
Philosophers
,
which
the
same
Doctors
doe
peruert
some
other
way
,
beyond
the
minde
and
meaning
of
Philosophers
,
so
that
there
is
nothing
common
with
the
Prophets
,
nor
with
true
Philosophie
.
Kings
and
rich
men
,
&c.
are
the
Monarchs
of
the
world
,
and
other
priuate
men
made
subiect
to
the
Popes
Catholicall
and
Vniuersall
Supremacy
,
when
Kings
must
hold
the
stirrup
,
and
kisse
the
greasy
feet
of
that
triple-crownd
Monster
.
Hid
themselues
in
dennes
]
that
is
(
say
they
)
the
Cels
,
Cloysters
,
Solitary
places
,
Nests
of
Nunnes
,
and
vnsociable
Monkes
.
I
will
not
disallow
of
this
allegorizing
interpretation
,
for
it
may
very
well
stand
for
current
:
but
according
to
the
simple
sense
and
meaning
of
the
words
,
as
they
lye
nakedly
to
be
considered
,
and
if
Scripture
may
interpret
Scripture
,
the
Prophet
Isaiah
maketh
them
playne
;
expounding
this
place
in
the
selfe
same
termes
,
or
this
place
expounding
that
,
both
setting
forth
the
narrow
strait
,
and
desperate
perplexity
,
which
the
wicked
are
brought
vnto
;
They
shall
goe
into
the
holes
of
the
Rocks
,
and
into
the
Caues
of
the
earth
,
for
feare
of
the
Lord
,
and
for
the
glory
of
his
Maiesty
,
when
he
ariseth
to
shake
terribly
the
earth
,
Isaiah
2.19
.
yea
,
and
to
strike
a
deeper
dread
and
horror
into
the
hearts
of
the
wicked
,
he
doth
ingeminate
it
,
like
that
triple
woe
in
the
eight
of
the
Reuelation
,
vers.
21.
And
said
to
the
Mountaynes
&
Rocks
,
Fall
on
vs
,
&c.
]
Here
the
holy
Ghost
doth
allude
vnto
two
places
of
Scripture
;
the
first
is
the
tenth
of
Hosea
v.
8.
the
second
,
is
the
23.
of
Luke
vers.
30.
both
describing
the
desperate
estate
of
the
wicked
;
where
our
Sauiour
speaketh
of
a
certayne
time
,
when
these
things
should
be
,
after
hee
had
spoken
of
the
destruction
of
Ierusalem
,
which
was
a
type
of
the
consummation
of
the
world
,
and
dissolution
of
al
things
;
but
in
Hosea
,
the
Prophet
speaketh
of
the
captiuity
of
Israel
,
which
was
a
figure
of
Ierusalems
vtter
diuastation
,
and
the
worlds
finall
destruction
,
as
Hierome
obserueth
vpon
that
place
:
It
was
an
old
dotage
of
Aquinas
vpon
this
place
,
who
,
as
his
custome
is
,
to
turne
all
things
into
Allegories
,
doth
wrest
this
place
of
Kings
and
chiefe
Captaines
,
and
would
haue
it
to
be
vnderstood
of
the
Romish
Clergy
,
the
Bishops
,
the
Archbishops
,
and
the
rest
of
that
rabble
,
cloistred
Monks
,
and
Masse-muttering
Priests
,
crying
vnto
the
Mountaines
,
that
is
,
inuocating
the
Saints
,
imploring
their
patrocinie
and
their
safeguarding
protection
,
from
the
wrath
that
is
to
come
.
But
these
cursed
Crue
,
that
rob
Christ
of
his
honor
,
who
is
that
one
only
Mediator
,
1.
Tim.
2.5
.
pro
quo
nullus
interpellat
,
sed
ipse
per
omnibus
,
as
Augustine
defines
a
Mediator
;
by
making
as
many
Mediators
as
there
are
Saints
departed
,
shal
at
that
day
find
the
Saints
no
better
then
Iobs
friends
,
miserable
comforters
,
and
that
the
inuocating
of
them
shall
be
no
more
regarded
,
then
the
shouting
and
crying
of
the
Priests
of
Baal
,
1
King
.
18.
v.
27.
Hide
vs
from
the
face
of
him
that
sitteth
vpon
the
Throne
,
and
from
the
voice
of
the
Lambe
.
Obiect
.
)
But
how
shall
the
wicked
and
vnfaithfull
bee
able
to
speake
these
words
,
when
as
they
neuer
knew
Christ
sitting
in
his
Throne
,
nor
vnderstood
him
to
be
the
Lamb
of
God
,
that
taketh
away
the
sinnes
of
the
World
?
as
Peter
told
the
Iewes
,
that
through
ignorance
they
did
crucifie
Christ
,
as
did
also
their
Gouernours
,
Acts
3.
v.
17.
for
had
they
knowne
,
they
would
neuer
haue
crucified
the
Lord
of
glory
.
Sol.
I
will
not
insist
vpon
any
curious
distinction
,
either
of
Logicians
,
or
Schole
diuines
concerning
ignorance
.
In
briefe
I
answere
thus
,
that
the
wicked
out
of
the
horror
,
and
hellish
despaire
of
a
distracted
conscience
,
partly
by
reason
of
that
imminent
danger
without
them
,
&
the
guilt
of
conscience
within
them
,
they
shall
be
compeld
to
acknowledge
Christ
to
bee
that
Incarnated
Word
of
truth
,
sent
out
of
the
bosome
of
the
Father
,
and
to
be
that
Lambe
of
God
slaine
for
as
many
as
beleeue
:
then
they
shall
see
,
know
,
&
be
made
to
acknowledge
him
;
though
in
their
life
time
they
called
his
sacred
Deitie
into
question
,
yet
then
shal
they
acknowledge
him
without
all
question
.
As
Pharaoh
at
the
first
answered
Moses
and
Aaron
,
intreating
him
from
the
Lord
,
to
let
the
children
of
Israel
goe
,
that
they
may
celebrate
a
feast
to
the
Lord
in
the
wildernesse
.
Quis
est
Deus
,
Who
is
the
Lord
?
as
though
he
had
thought
(
belike
)
that
there
had
bin
no
God
,
as
Atheists
say
in
their
heart
,
There
is
no
God
,
Psal.
14.1
.
or
that
he
himselfe
had
beene
God
onely
,
Exod.
5.2
.
yet
afterward
hee
learned
a
new
lesson
,
being
instructed
by
diuers
sorts
of
afflictions
,
which
were
as
so
many
Sermons
to
conuict
and
conuince
him
of
Atheisme
,
and
was
compelled
to
acknowledge
God
,
to
be
the
Authour
of
them
,
Exod.
8.
and
he
only
to
be
prayed
vnto
,
Exod.
14.
So
shall
the
wicked
at
that
day
,
howsoeuer
at
this
day
they
doe
scorne
,
deride
,
and
not
beleeue
in
Christ
to
be
Iesus
,
a
Messias
,
a
Sauiour
,
but
persecute
him
in
his
members
,
Act.
9.4
.
when
they
see
the
truth
of
prophesies
fulfilled
,
the
destruction
at
hand
,
their
owne
dismall
desolation
drawing
neer
,
then
shall
they
acknowledge
Christ
to
be
the
Sonne
of
God
,
the
Sauiour
of
the
world
,
the
Redeemer
of
Israel
.
For
the
great
day
of
his
wrath
is
come
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Iude
6.
the
great
day
:
where
we
may
note
the
vniuersality
of
it
;
all
the
dayes
of
iudgement
going
before
,
were
but
types
and
figures
,
but
Epitomes
and
compends
of
that
day
,
that
great
day
,
that
is
to
come
;
the
drowning
of
the
old
world
was
a
great
day
,
the
burning
of
Sodome
and
Gomorrah
,
a
great
day
,
the
ransacking
of
Ierusalem
,
a
great
day
;
yet
all
these
together
will
not
expresse
and
shew
forth
the
least
part
of
that
dreadfully
incomparable
great
day
,
that
is
to
come
.
And
who
can
stand
?
)
It
is
a
Metaphor
drawne
from
those
,
that
whiles
some
eminent
danger
hangeth
ouer
their
heads
,
cannot
looke
vp
,
but
speedily
they
flie
away
,
vntill
they
are
out
of
breath
,
their
spirits
spent
,
&
so
they
fall
groueling
to
the
ground
;
so
saith
our
Sauiour
Christ
,
mens
hearts
shall
faile
them
for
feare
,
and
for
looking
after
those
things
that
shall
come
to
the
world
,
Luke
21.16
.
The
cause
of
this
their
flying
is
not
only
the
fearefull
apparitions
of
heauen
,
as
presages
and
prognostications
of
their
dismall
doome
,
but
Erynnis
conscientiae
,
as
Melancthon
cals
it
,
the
sting
of
conscience
,
like
a
fiend
of
hell
,
dogs
and
driues
them
;
for
the
wicked
flie
when
none
pursueth
them
,
Pro.
28.1
.
They
therefore
are
said
to
stand
,
that
are
not
terrified
&
appaled
,
which
are
not
cast
downe
,
neither
in
body
nor
minde
,
but
doe
confidently
expect
and
wait
their
Masters
comming
;
&
therefore
it
was
our
Sauiours
counsaile
vnto
his
Disciples
,
and
in
them
vnto
his
whole
Church
,
hauing
forewarned
them
that
he
would
come
vpon
them
,
at
a
time
,
that
they
wote
not
of
,
as
trauell
vpon
a
woman
,
as
a
thiefe
in
the
night
,
he
doth
fore-arme
them
too
,
by
willing
them
to
be
frequent
in
watching
,
feruent
in
prayer
;
Watch
therefore
,
&
pray
continually
,
that
you
may
be
counted
worthy
to
escape
all
these
things
that
shall
come
to
passe
,
and
that
you
may
bee
able
to
stand
before
the
Sonne
of
man
,
Luke
21.36
.
Thus
hauing
Analysed
the
whole
Chapter
,
diuided
my
Text
,
and
expounded
the
wordes
,
I
draw
forth
this
generall
doctrine
,
and
it
flowes
naturall
,
of
its
owne
accord
,
without
any
violent
strayning
,
or
iniury
vnto
the
Text
:
this
is
the
doctrine
:
1.
Doct.
that
the
state
and
condition
of
the
wicked
is
full
of
horror
at
the
day
of
iudgement
.
This
is
proued
by
phrases
of
Scripture
:
First
,
It
is
called
the
Lords
day
,
the
day
of
the
Lord
,
intimating
thereby
,
that
as
the
wicked
haue
had
their
day
,
the
terme
of
their
life
,
wherein
they
dare
as
boldly
to
commit
sinne
,
as
if
they
should
neuer
come
to
iudgement
,
and
as
the
Prophet
Amos
speaketh
,
putting
farre
off
the
euill
day
,
and
approching
to
the
seat
of
iniquity
,
Amos
6.3
.
so
likewise
the
Lord
will
haue
his
day
:
and
these
are
the
dayes
of
vengeance
,
saith
our
Sauiour
Christ
,
Luke
21.
v.
22.
wherein
the
Lord
will
execute
the
seuerity
of
his
wrath
,
vpon
sinne
and
sinners
.
Secondly
,
it
is
called
the
day
of
wrath
;
now
,
the
wrath
of
a
King
is
the
messenger
of
death
,
how
much
more
the
wrath
of
the
Lord
of
Hosts
,
the
breath
of
whose
nostrils
kindleth
that
euerlastingly
burning
Tophet
,
and
his
wrath
abideth
for
euer
vpon
the
children
of
disobedience
,
in
that
burning
Lake
of
hell
fire
;
for
they
that
haue
iustly
prouoked
the
Lord
vnto
wrath
in
this
their
life
time
,
by
fornication
,
by
vncleannesse
,
by
inordinate
affection
,
by
euill
concupiscence
,
by
couetousnesse
,
which
is
Idolatry
,
by
wrath
,
by
anger
,
by
maliciousnesse
,
by
cursed
and
filthy
speaking
,
Colos.
3.5.8
.
shall
be
sure
to
finde
the
recompence
and
their
reward
;
wrath
for
wrath
,
the
very
fruit
of
their
owne
fruitlesse
works
,
for
,
for
these
things
sake
the
wrath
of
God
commeth
vpon
the
children
of
disobedience
,
Colos.
3.6
.
temporally
by
manifest
iudgements
of
his
wrath
,
and
eternally
in
hell
,
where
his
wrath
abideth
for
euer
and
for
euer
;
in
that
dungeon
of
Dogs
,
that
is
,
among
the
wicked
,
whose
estate
is
worse
then
a
Dogs
;
as
namely
,
Inchanters
,
Whoremongers
,
Murtherers
,
Idolaters
,
and
whosoeuer
loueth
or
maketh
lyes
,
Reuel.
22.15
.
Thirdly
,
our
Sauiour
Christ
speaking
of
that
day
,
saith
;
that
it
should
come
vpon
the
world
,
as
trauell
vpon
a
woman
with
child
:
which
is
not
onely
to
be
vnderstood
of
the
vncertainty
of
it
when
it
will
come
,
(
yet
as
sure
will
it
come
as
trauell
vpon
a
woman
with
child
:
)
but
the
similitude
holds
true
in
another
sense
;
that
as
a
woman
with
child
drawing
neere
to
her
trauell
,
is
in
sorrow
,
and
cryeth
in
her
paines
,
Isay
26.17
.
(
a
punishment
peculiar
to
that
sex
,
by
reason
of
our
first
Parents
transgression
,
Gen.
3.16
.
)
she
doth
oftentimes
send
foorth
bitter
sighes
,
and
sobbes
,
grieuous
grones
,
&
lamentable
cryes
,
vncertayne
whether
her
issue
will
bee
a
Beniamin
,
the
sonne
of
her
right
hand
,
or
a
Benoni
,
the
sonne
of
her
sorrow
&
death
,
yet
still
doth
shee
lift
vp
her
eyes
vnto
the
Hils
,
from
whence
commeth
her
helpe
;
so
the
wicked
shall
lift
vp
their
eyes
vnto
the
Hils
,
for
they
shall
cry
vnto
the
Hils
for
helpe
,
vnto
the
Mountaynes
for
succour
,
and
vnto
the
Rocks
for
safety
,
yet
they
shall
receiue
none
from
neither
.
Me
thinkes
,
I
heare
not
onely
Ieroms
Trumpet
sounding
in
mine
[
](A02223-e14090-b)*
*
Surgite
mortui
,
venite
ad
iudicium
.
eares
;
but
a
horrible
howling
of
a
promiscuous
multitude
;
a
greater
mourning
,
weeping
,
and
lamentation
was
neuer
heard
in
Rama
,
Matt.
2.18
.
Parents
weeping
for
their
children
,
children
for
their
parents
;
the
husband
for
the
wife
,
the
wife
for
the
husband
;
yet
can
they
not
helpe
one
another
,
but
as
they
haue
beene
companions
in
sin
,
so
shal
they
be
companions
in
torments
,
and
such
torments
that
are
matchlesse
,
farre
beyond
the
paynes
of
women
,
for
her
paynes
end
,
either
with
a
happy
birth
,
or
with
as
happy
a
buriall
;
for
better
is
the
day
of
death
,
then
the
day
wherein
we
are
borne
:
but
the
paines
of
the
wicked
are
endles
,
easelesse
,
remedilesse
,
and
as
they
haue
conceiued
iniquity
,
so
shall
they
receiue
the
fruit
thereof
.
Fourthly
,
S.
Iohn
describing
the
miserable
estate
&
condition
of
the
Church
vnder
Antichrist
,
doth
very
liuely
set
forth
the
desperate
estate
and
condition
of
the
wicked
,
at
the
day
of
iudgement
:
they
shall
seeke
for
death
in
those
dayes
,
and
shall
not
finde
it
,
they
shall
desire
to
dye
,
and
death
shall
flye
from
them
,
Reuel
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
l.
3.
Ethic.
9.6
.
Death
,
according
to
the
Philosopher
,
is
of
all
terribles
the
most
terrible
,
and
vnto
the
naturall
man
it
is
euen
death
to
remember
death
,
yet
full
glad
would
the
wicked
bee
,
if
they
might
returne
to
their
graue
againe
,
&
neuer
heare
and
feele
that
dreadfull
doome
of
diuine
iustice
,
denounced
and
inflicted
vpon
them
,
at
that
last
euerlasting
iudgement
in
Hell
,
Gregor.
Moral
.
Vbi
erit
miseris
mors
sine
morte
,
finis
sine
fine
,
defectus
sine
defectu
,
quia
mors
ibi
semper
incipit
,
&
deficere
nescit
;
where
the
wicked
shal
be
euer
burning
,
and
yet
neuer
consume
;
euer
dying
,
and
yet
neuer
dead
;
for
there
is
death
without
a
death
,
an
end
without
an
end
,
because
death
alwayes
begins
,
and
knowes
not
how
to
end
.
If
Death
be
acceptable
vnto
the
aged
,
whose
strength
faileth
,
and
are
vexed
with
all
kinde
of
euill
things
,
Eccles.
41.
vers.
2.
and
are
depriued
of
all
kinde
of
good
,
belonging
vnto
a
naturall
life
,
as
of
Seeing
,
Hearing
,
Tasting
,
Smelling
,
Feeling
,
how
much
more
welcome
would
Death
bee
vnto
the
wicked
at
that
dreadfull
day
of
iudgement
,
when
they
are
banished
out
of
the
society
of
Saints
,
excluded
out
of
heauen
,
sent
packing
to
hell
,
where
their
sight
shall
bee
afflicted
with
vncomfortable
darknesse
,
and
vgly
Deuils
,
their
smelling
with
noisome
stinks
,
their
taste
with
rauenous
hunger
and
bitternesse
of
gall
,
their
hearing
with
hideous
and
horrible
cryes
,
their
feeling
with
intolerable
fire
;
yet
notwithstanding
,
death
shall
bee
far
from
them
,
Hell
must
be
their
habitation
,
the
Deuils
their
companions
,
and
they
must
embrace
flames
of
fire
in
their
armes
,
for
their
inheritance
.
5.
The
Prophet
Malachie
in
his
fourth
Chapter
,
vers.
1.
prophecying
of
the
terrible
day
of
the
Lords
comming
,
compares
and
likens
it
to
an
Ouen
:
Behold
,
the
day
commeth
,
that
shall
burne
as
an
Ouen
,
and
all
the
proud
,
yea
,
and
all
that
doe
wickedly
shall
be
stubble
,
and
the
day
that
commeth
shall
burne
them
vp
,
so
that
there
shall
not
bee
left
neither
roote
nor
branch
.
The
Ouen
whereinto
the
three
Children
were
cast
,
was
exceeding
fearefull
,
being
made
seuen
times
more
hotte
,
then
it
was
wont
to
bee
,
and
yet
not
an
haire
of
their
head
was
burnt
,
nor
their
coates
changed
,
nor
any
smell
of
fire
came
vpon
them
,
Dan.
3.27
.
But
how
dreadfull
shall
this
fornace
of
hell
be
,
being
so
infinitely
hotter
then
that
was
!
Our
Sauiour
Christ
calls
it
a
fornace
of
fire
,
Mat.
13.42.50
.
S.
Iohn
the
Diuine
,
a
lake
of
fire
and
brimstone
,
Reuel
.
21.8
.
The
Apostle
to
the
Hebrewes
,
a
deuouring
fire
,
Heb.
10.27
.
an
vnquenchable
fire
,
Matth.
3.12
.
wherein
all
vnbeleeuers
,
and
the
abominable
,
and
murtherers
,
and
whoremongers
,
and
sorcerers
,
and
all
lyars
,
the
proud
,
and
all
that
doe
wickedly
,
shall
be
fuell
:
for
they
shal
be
bound
in
sheaues
and
bundles
,
saith
our
Sauiour
Christ
,
Matth.
13.30
.
The
Adulterer
and
the
Adulteresse
in
one
bundle
,
the
Drunkard
and
the
Glutton
in
another
bundle
,
the
Couetous
and
Extortioner
in
another
bundle
,
the
Vsurer
and
the
Oppressor
in
another
bundle
,
the
Swearer
and
the
false
Swearer
in
another
bundle
,
the
Contemners
of
God
and
Breakers
of
his
Sabbaths
in
another
bundle
,
and
shall
bee
cast
as
faggots
and
fire-brands
into
this
Ouen
,
into
this
fornace
,
into
this
lake
of
brimstone
,
into
this
deuouring
and
vnquenchable
fire
;
vbi
nec
tortores
deficient
,
nec
torti
miseri
morientur
,
where
their
torments
shall
neuer
cease
,
but
there
shal
be
torments
alwaies
for
the
body
,
and
body
alwaies
for
the
torments
,
world
without
end
.
6.
Our
Sauiour
Christ
setting
forth
the
desperate
estate
,
and
condition
of
of
the
wicked
at
that
day
,
saith
,
Anxietas
gentium
in
consilij
inopia
,
Bez.
vsque
ad
desperationem
,
Ierom.
that
there
shall
be
distresse
of
nations
with
perplexitie
,
Luke
21.
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
properly
belongs
vnto
captiues
and
prisoners
,
that
are
so
shut
vp
in
dungeons
,
or
close
prisoners
,
and
brought
vnto
such
a
doubtfull
and
narrow
strait
,
that
there
is
no
meanes
possible
for
them
to
get
out
:
Regiomentaenus
in
Brussia
.
or
alluding
vnto
some
kind
of
prisons
,
wherein
the
partie
imprisoned
is
in
such
a
perplexitie
,
that
he
can
neither
sit
,
stand
vpright
,
nor
lye
vpon
the
ground
:
such
is
the
estate
of
the
wicked
at
that
day
;
they
are
in
such
a
strait
,
in
such
a
perplexitie
,
euen
vnto
desperation
,
that
they
see
no
meanes
possible
to
escape
the
hand
of
God
.
If
they
looke
vpward
,
there
is
Index
iratus
,
Greg.
an
angry
Iudge
;
if
they
looke
downeward
,
there
is
horrendum
inferni
chaos
,
the
horrible
wide
gaping
mouth
of
hell
;
if
they
looke
on
the
one
side
of
them
,
there
are
peccata
accusantia
,
their
sinnes
accusing
them
,
if
they
looke
on
the
other
side
of
them
,
there
are
infinita
daemonia
ad
supplicium
trahentia
,
Anselm
.
a
Legion
of
deuils
ready
to
draw
them
to
execution
;
if
they
looke
without
them
,
there
is
mundus
ardens
,
a
world
of
fire
burning
round
about
them
,
ready
to
deuoure
them
;
if
they
looke
within
them
,
there
is
conscientia
vrens
,
a
griping
conscience
,
the
worme
that
neuer
dieth
;
Latere
erit
impossibile
,
to
lye
hid
it
wil
be
impossible
,
apparere
erit
intolerabile
,
to
goe
forward
't
will
be
intolerable
.
No
maruell
therefore
though
at
the
worlds
end
,
men
bee
at
their
wits
end
,
Luke
.
21.26
.
Hinc
illae
lachrimae
,
hence
arise
Esaus
teares
,
to
no
end
nor
purpose
;
Hinc
eiulatuum
angustiae
,
hence
ariseth
a
horrible
howling
,
when
all
the
wicked
shall
be
gathered
together
as
prisoners
in
the
pit
,
and
shal
be
shut
vp
inprison
,
Isaiah
23
,
22.
to
be
arraigned
at
the
barre
of
Gods
tribunall
,
and
to
receiue
according
to
those
things
,
which
they
haue
done
in
the
flesh
,
2.
Cor.
5.10
.
Then
tribulation
and
anguish
,
nay
,
desperation
shal
be
vpon
the
soule
of
euery
one
that
doth
euil
,
Rom.
2.9
.
then
shall
the
wicked
not
bee
able
to
stand
;
because
they
haue
walked
in
the
counsell
of
the
wicked
,
and
stood
too
long
in
the
way
of
sinners
,
Psa.
1.1
.
They
cannot
sit
;
because
they
haue
been
too
long
sit
fast
in
sin
,
and
Moablike
,
haue
weltred
in
the
dregges
of
their
owne
impieties
,
or
as
the
Psalmist
speaketh
,
haue
sit
too
long
in
the
seate
of
the
scornefull
.
They
cannot
lye
along
vpon
the
ground
,
because
they
haue
had
a
sufficient
portion
of
rest
already
,
they
haue
liued
at
case
all
their
life
long
,
and
done
nothing
but
stretch
themselues
vpon
their
beds
of
downe
,
spent
their
daies
in
chambering
and
wantonnes
,
taking
thought
for
the
flesh
,
to
fulfill
the
lust
thereof
;
and
like
the
Israelites
,
sit
downe
to
eate
and
drinke
,
and
so
rise
vp
to
play
:
but
now
their
ioy
shall
be
turned
into
heauinesse
,
their
mirth
into
mourning
,
their
singing
into
sighing
,
their
case
and
rest
into
caselesse
paines
,
and
restlesse
torments
,
for
the
wicked
shall
be
turned
into
hell
,
and
so
shal
al
they
that
doe
forget
God
.
If
wee
looke
backe
againe
vnto
the
Text
,
the
Parent
of
my
doctrine
,
wee
shall
finde
,
that
it
will
yeeld
much
strength
to
the
confirmation
of
this
truth
;
then
shall
the
Kings
of
the
earth
,
and
great
men
,
and
rich
men
,
&c.
They
that
in
their
life
time
haue
beene
able
to
controle
whole
Kingdoms
with
their
countenance
,
and
chase
before
them
millions
of
men
,
shal
be
compeld
to
seeke
such
weak
shelters
,
such
bootlesse
refuges
,
as
to
hide
themselues
in
dennes
,
creepe
into
the
craggie
rockes
,
and
hollow
vaults
of
the
earth
,
as
though
that
the
infinitely-discerning
eye
of
Almighty
God
could
not
finde
them
out
:
though
they
could
goe
downe
into
the
very
depth
of
the
sea
,
or
center
of
the
earth
,
whither
can
they
goe
or
clime
from
the
al-discerning
eie
of
Almightie
God
?
though
in
their
life
time
they
thinke
,
that
they
shall
neuer
be
remooued
,
but
are
as
seemingly
safe
as
Nebuchadnezar
,
or
as
secure
from
danger
as
Edom
,
though
now
their
greatnesse
reacheth
vnto
heauen
,
and
their
dominion
to
the
ends
of
the
earth
,
Dan.
4.19
though
now
they
build
themselues
stately
houses
,
for
the
honour
of
their
Maiesty
,
vers
.
27.
Though
now
they
seeme
to
dwell
in
the
clefts
of
the
rocks
,
secure
and
farre
inough
remote
out
of
danger
;
mounting
aloft
like
Eagles
in
the
aire
,
making
their
nest
among
the
Starres
,
Obad.
v.
3.
as
though
no
danger
should
euer
come
nigh
their
dwellings
.
Yet
Kings
with
their
Armies
then
shall
flie
,
and
be
discomfited
,
and
yet
cannot
flie
from
the
presence
of
God
,
nor
from
beyond
the
reach
of
his
arme
.
Thus
you
see
,
that
the
truth
of
this
doctrine
is
confirmed
by
many
proofes
,
that
the
estate
and
condition
of
the
wicked
is
full
of
horror
,
at
the
dreadfull
day
of
Iudgement
.
Reason
1
Ob
signorum
multitudinem
.
Now
the
reasons
of
this
doctrine
are
many
:
the
first
is
this
,
by
reason
of
the
manifold
signes
,
and
fearefull
apparitions
both
in
heauen
and
earth
,
which
will
strike
an
horror
,
dread
and
amazednesse
into
the
hearts
of
the
wicked
:
Saint
Matthew
describes
them
thus
;
the
Sunne
shall
bee
darkened
,
and
the
Moone
shall
not
giue
her
light
,
the
Stars
shall
fall
from
heauen
,
and
the
Powers
of
heauen
shall
be
shaken
,
Mat.
24.29
.
The
words
are
to
be
vnderstood
not
metaphorically
,
but
properly
of
the
alteration
of
the
works
of
nature
;
as
adiuncts
,
circumstances
,
and
fearefull
presages
of
that
dismall
day
;
when
the
Sunne
shall
not
stand
still
only
,
as
at
the
prayer
of
Iosuah
,
Ios.
10.12
.
neither
shall
it
onely
goe
backward
ten
degrees
,
as
vpon
Ahaz
Diall
,
Isa.
38.8
.
but
it
shall
be
as
blacke
as
a
sackcloth
of
haire
,
Reuel
.
6.12
.
We
reade
,
that
there
was
an
exceeding
great
darknesse
of
the
Sunne
at
our
Sauiours
Passion
throughout
all
the
land
,
and
many
bodies
of
the
Saints
which
slept
,
arose
,
Matth.
27.52
.
How
fearefull
then
,
and
how
wonderfull
shall
the
comming
of
Christ
vnto
Iudgement
be
,
when
the
Sunne
,
the
Moone
,
and
the
Starres
,
and
all
the
powerfull
influences
of
heauen
,
shal
grow
blacke
,
duskie
,
and
vtterly
be
obscured
?
when
all
the
dead
,
Saints
,
and
sinners
,
great
and
small
,
both
in
Sea
and
land
,
shall
come
forth
of
their
graues
,
whereof
the
first
was
a
type
and
figure
,
Mat.
24.31
when
the
Lord
himselfe
shall
descend
from
heauen
with
a
shoute
,
and
with
the
voice
of
the
Archangell
,
and
with
the
trumpet
of
God
,
1.
Thes.
4.16
.
Saint
Luke
likewise
describes
the
circumstances
of
that
day
thus
,
There
shall
be
signes
in
the
Sunne
,
and
in
the
Moone
,
and
in
the
Starres
,
the
Sea
,
and
the
waters
shal
roare
,
mens
harts
shall
faile
them
for
feare
,
and
for
looking
after
these
things
that
shall
come
vpon
the
world
,
Luk.
21.
vers.
25.
An
Earthquake
of
it selfe
is
very
fearefull
;
as
threatning
the
ruines
of
Citties
,
hazarding
the
subuersion
of
many
stately
buildings
,
&
shaking
the
very
foundations
of
Kings
Palaces
;
and
the
inundation
of
waters
hath
beene
very
terrible
,
as
our
Westerne
parts
can
very
well
witnesse
;
when
men
euen
wisht
for
Noahs
Arke
againe
,
and
sought
the
highest
places
for
refuge
,
against
the
mercilesse
waues
of
the
Sea
;
some
climbing
the
clifts
of
craggy
rockes
,
some
steeples
,
some
the
tops
of
houses
,
some
trees
,
some
floated
vpon
the
waters
,
like
Paul
&
his
companions
;
many
were
drowned
.
But
now
when
the
Seas
shall
roare
,
Rockes
shall
rent
,
Mountaines
shake
and
shiuer
,
and
the
glorious
Heauens
become
darke
and
dusky
:
how
shall
the
hearts
of
men
be
appaled
with
dread
and
terrour
to
behold
the
same
:
and
yet
notwithstanding
,
these
things
are
but
the
beginning
of
sorrowes
,
saith
our
Sauiour
Christ
,
but
a
Preamble
,
but
a
Proem
,
but
a
Prologue
to
the
Tragedy
.
I
am
not
ignorant
but
that
the
darkning
of
the
Sunne
,
the
Moone
,
and
the
Starres
in
the
holy
Scripture
,
may
sometimes
bee
taken
for
some
kind
of
calamity
ready
to
fall
vpon
some
particular
Kingdome
;
and
that
these
signes
doe
not
alway
denotate
properly
the
last
day
of
Iudgement
:
but
may
be
referd
to
some
other
particular
times
of
iudgement
;
as
the
great
ouerthrow
of
the
Babylonish
Kingdome
,
Isa.
13.
or
the
last
totall
and
finall
destruction
of
the
Iewes
by
the
Romanes
,
Luk.
21.
or
that
celestiall
and
truely
Diuine
victory
of
Constantine
the
Great
,
against
Maxentius
and
the
Romane
Gouernours
;
in
the
which
the
great
power
of
almighty
God
,
miraculously
shone
from
heauen
,
in
reuenging
the
precious
bloud
of
the
blessed
Martyrs
.
So
the
Wise-man
exhorting
vs
to
thinke
on
God
in
youth
,
and
not
to
deferre
repentance
vntill
we
be
old
;
drawes
one
of
his
motiues
and
arguments
to
induce
vs
thereunto
ab
incommodo
,
from
the
manifold
inconueniences
and
impediments
accompanying
old
age
,
that
will
hinder
vs
from
the
true
performance
of
so
waighty
a
worke
:
Repent
,
saith
he
,
and
turne
to
God
while
the
Sun
is
not
darke
,
nor
the
Moone
,
nor
the
Starres
,
Eccles.
12.2
.
that
is
,
before
old
age
approacheth
,
when
thou
shalt
haue
no
more
pleasure
in
thy
dayes
,
then
if
thou
wert
shut
vp
in
a
darke
dungeon
,
and
debard
of
the
comfort
and
benefit
of
those
great
and
glorious
lights
of
Heauen
.
The
second
reason
,
Why
the
state
and
condition
of
the
wicked
is
full
of
horrour
at
the
day
of
Iudgement
,
Ob
Iudicis
,
Maiestatem
.
is
,
the
Maiesty
of
the
Iudge
,
the
beholding
of
whose
countenance
,
so
full
of
glory
and
maiesty
,
shall
possesse
the
hearts
of
the
wicked
with
amazement
and
astonishment
.
Now
the
Iudge
at
this
great
Assise
and
generall
Audit
,
is
Christ
himselfe
;
he
that
once
stood
before
the
iudgement
seat
of
Pontius
Pilate
to
receiue
his
sentence
,
shall
now
summon
Pontius
Piliate
,
and
all
the
Potentates
of
the
earth
vnto
his
Consistory
,
to
receiue
their
dreadful
doome
.
That
Christ
is
the
sole
Iudge
at
the
last
day
;
they
are
his
owne
words
.
The
Father
iudgeth
no
man
but
hath
committed
all
iudgement
vnto
the
Sonne
,
Iohn
5.
v.
22.
And
hath
committed
vnto
him
all
power
and
authority
to
execute
iudgement
,
because
he
is
the
Sonne
of
man
,
v.
27.
Because
hee
is
the
Sonne
of
man
;
and
this
cause
yeelds
vs
comfort
,
else
were
we
in
a
miserable
case
,
hee
doth
partake
of
our
nature
;
and
therefore
is
pittifull
,
compassionate
:
yea
,
farre
beyond
humane
reach
or
reason
;
the
Apostles
likewise
were
commanded
to
testifie
this
truth
,
and
to
preach
this
point
;
that
Christ
is
ordained
by
God
,
to
bee
Iudge
of
the
quicke
and
dead
,
Act.
10.
v.
42.
So
likewise
in
the
17.
Act.
31.
Paul
preaching
to
the
Athenians
,
presseth
repentance
;
and
the
argument
which
he
vseth
to
prouoke
them
thereunto
,
is
the
consideration
of
the
day
of
Iudgement
;
when
God
will
iudge
the
world
in
righteousnesse
by
that
man
,
that
is
,
Christ
whom
hee
hath
ordained
.
So
likewise
the
Apostle
in
the
second
to
the
Romanes
,
ver
.
16.
God
shall
iudge
the
secrets
of
men
by
Iesus
Christ
.
And
in
the
second
to
Timothy
,
c.
4.
vers.
1.
Iesus
Christ
shall
iudge
the
quicke
and
dead
at
his
appearing
.
Wherby
it
is
manifest
,
that
neither
the
Saints
nor
the
Angels
,
not
God
himselfe
:
but
mediante
Christo
,
by
Christ
,
into
whose
hands
hee
hath
resigned
all
power
and
authority
,
shal
iudge
all
the
world
at
the
last
day
.
Whereunto
if
any
obiect
the
words
of
the
Apostle
,
in
the
first
to
the
Corinthians
the
6.
c.
v.
2.3
.
The
Saints
shall
iudge
the
world
,
and
not
onely
the
world
,
but
the
Angels
too
:
I
answere
,
that
there
is
such
a
narrow
band
and
strict
vnion
,
betwixt
Christ
and
the
Saints
,
that
they
make
one
body
:
so
that
which
is
granted
vnto
the
head
,
is
not
denied
vnto
the
body
:
Christ
as
the
chiefe
principall
vpon
that
Bench
,
doth
pronounce
that
sentence
already
reuealed
vnto
vs
in
the
Gospel
,
Matth.
25.
v.
41.
and
the
Saints
as
witnesses
,
shall
subscribe
vnto
that
sentence
,
and
triumph
at
the
iust
condemnation
of
the
wicked
.
This
is
manifest
by
the
mouth
of
our
Sauiour
Christ
,
Ye
which
haue
followed
me
in
the
regeneration
,
shal
sit
vpon
twelue
Thrones
,
and
iudge
the
twelue
tribes
of
Israel
,
Matth.
19.
v.
28.
or
as
some
of
the
Fathers
doe
expound
the
place
,
Amb.
Chry.
in
hunc
locum
.
The
Saints
shall
iudge
the
world
:
Quia
exemplo
fidei
perfidiam
mundi
damnabunt
,
as
our
Sauiour
speaketh
of
the
Niniuites
,
and
of
the
Queen
of
the
South
;
that
they
should
rise
vp
against
the
Iewes
to
condemne
them
at
the
day
of
Iudgement
,
that
is
,
by
the
example
of
their
faith
,
they
shall
condemne
them
of
infidelity
.
Thus
Noah
is
said
,
by
preparing
the
Arke
,
to
saue
him
and
his
posterity
from
the
generall
Deluge
of
water
,
to
condemne
the
world
of
infidelity
,
who
would
not
beleeue
at
the
preaching
of
Noah
,
that
the
world
should
bee
destroyed
with
water
,
as
many
Atheists
and
Epicures
now
a
dayes
,
at
our
preaching
will
not
beleeue
,
that
the
world
shall
be
destroyed
with
fire
,
Heb.
11.
vers.
7.
and
vnto
this
Origen
saith
well
;
Orig.
Hom.
in
Numb
.
Non
Paulus
ipse
sed
opus
Pauli
,
quod
faciebat
in
Euangelio
,
iudicabit
mundum
:
So
that
to
conclude
,
the
Faith
,
the
Life
,
the
Doctrine
,
the
Death
of
the
Saints
,
for
the
testimony
of
the
truth
,
shal
condemne
the
wicked
at
the
last
day
.
And
whereas
it
is
said
,
the
Saints
shall
iudge
the
Angels
(
leauing
Saint
Chrysostomes
opinion
,
In
hunc
locum
.
who
would
by
Angels
to
bee
vnderstood
Ministers
,
who
are
called
Angels
,
Apoc.
2.1
.
and
so
the
Bishops
of
the
Churches
of
Asia
are
called
Angels
)
wee
may
safely
and
most
truly
vnderstand
the
spirituall
powers
,
Angels
that
fell
from
their
first
estate
,
and
so
are
become
reprobate
Deuils
:
these
cursed
crue
,
I
say
,
that
are
reserued
in
euerlasting
chaines
vnder
darknes
,
vnto
the
iudgement
of
the
great
day
,
Iude
6.
shall
yeeld
themselues
subiect
vnto
the
censure
and
sentence
of
the
Saints
.
Thus
hauing
shewed
,
who
that
Iudge
shall
be
,
it
remaines
that
I
speake
of
his
Maiesty
,
as
farre
as
it
is
reuealed
vnto
vs
in
his
word
.
As
a
King
prouiding
for
warre
,
maketh
choise
of
such
men
,
as
may
best
serue
to
set
forth
the
royalty
of
a
King
,
and
for
their
valour
able
to
encounter
with
the
best
of
his
approching
enemies
:
So
Christ
,
when
he
comes
riding
vpon
the
cloudes
,
to
encounter
with
the
inhabitants
of
the
earth
,
for
sinne
,
he
will
come
in
power
and
great
glory
,
Luke
21.27
.
and
this
his
power
doth
consist
in
a
glorious
multitude
of
heauenly
attendants
;
not
silly
Fishermen
,
as
in
the
dayes
of
his
infirmity
,
but
a
glorious
troupe
of
holy
Saints
and
blessed
Angels
,
as
consorting
with
him
at
the
appearing
of
his
Maiesty
.
Behold
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Iude
14
he
commeth
,
saith
S.
Iude
,
with
thousand
of
his
Saints
,
to
giue
iudgement
against
all
men
,
and
to
rebuke
all
the
vngodly
;
and
as
Christ
shall
come
with
his
many
Saints
,
so
shall
he
appeare
with
his
infinite
troupe
and
traine
of
Angels
.
For
thousand
thousands
shall
minister
vnto
him
,
and
ten
thousand
thousands
shall
stand
before
him
,
yea
he
shall
come
with
all
his
holy
Angels
,
Dan.
7.10
.
which
is
to
be
vnderstood
of
Christ
,
&
his
comming
to
Iudgement
:
for
in
the
ninth
verse
mention
is
made
of
the
Ancient
of
dayes
,
sitting
downe
vpon
his
Throne
;
that
is
,
God
the
Father
:
and
in
the
thirteenth
verse
it
is
added
,
that
the
Sonne
of
man
approched
vnto
the
Ancient
of
daies
,
which
gaue
vnto
him
power
,
honor
and
a
Kingdome
:
that
is
,
Christ
,
into
whose
hands
,
God
the
Father
hath
giuen
power
and
authority
of
iudging
the
quick
and
the
dead
,
at
the
last
day
.
Now
if
Iehoram
was
halfe
astonished
at
the
furious
marching
of
Iehu
&
his
company
,
&
therefore
sent
forth
horsemen
to
meet
him
,
and
enquire
whether
it
were
peace
or
no
,
2.
King
.
9.16
.
how
much
more
will
it
strike
the
wicked
with
amazement
,
and
dreadfull
astonishment
,
when
they
shall
see
Christ
comming
against
them
with
millions
of
Saints
,
and
Legions
of
Angels
,
and
no
conditions
of
peace
will
be
accepted
of
,
but
he
will
bruise
them
with
a
rod
of
iron
,
and
breake
them
in
peeces
like
a
Potters
Vessel
?
Psal.
2.9
.
And
hee
will
not
onely
come
in
power
,
but
in
glory
,
in
great
glory
:
and
no
maruaile
,
for
the
Father
hath
glorified
him
,
&
will
glorifie
him
againe
,
when
he
hath
gathered
together
the
Elect
,
from
the
foure
corners
of
the
earth
,
and
both
shall
make
one
glorious
body
in
that
Kingdome
,
so
full
of
glory
,
where
their
Hymnes
and
Haleluiahs
shal
be
glory
,
and
honor
,
&c.
for
euer
and
for
euer
.
It
is
the
obseruation
of
some
vpon
the
24.
of
Matth.
that
the
Sunne
shall
bee
darkned
,
Ferus
Spangin
.
and
the
Moone
shall
not
giue
her
light
,
at
the
bright
shining
&
glorious
appearing
of
Christ
Iesus
.
As
greater
lights
are
wont
to
obscure
the
lesser
(
as
the
bright
beames
of
the
Sun
,
the
glimmering
light
of
a
Candle
)
so
the
exceeding
brightnesse
and
transcendent
glory
of
Christ
,
at
his
appearing
,
shall
darken
all
those
glorious
lamps
and
lights
of
heauen
,
whose
sweet
influence
,
&
confortable
beames
wee
now
enioy
day
by
day
.
To
this
S.
Iohn
the
Diuine
alludeth
.
1.
Thes.
1.7
.
Act.
1.11
.
He
had
in
his
right
hand
seuen
starres
,
and
out
of
his
mouth
went
a
sharp
two-edged
sword
,
and
his
face
shone
as
the
Sunne
shineth
in
his
strength
,
Reuel
.
1.16
.
S.
Paul
setting
forth
the
glory
of
his
comming
,
saith
,
He
shall
come
in
flaming
fire
,
with
the
sound
of
an
Archangell
:
he
shall
come
in
the
cloudes
,
and
ride
vpon
the
wings
of
the
winde
.
Saint
Matthew
thus
;
Then
shall
he
sit
vpon
a
Throne
of
glory
,
and
before
him
shall
bee
gathered
all
Nations
,
Matth.
24.31
.
The
gloriousnesse
of
which
Throne
Daniel
describeth
,
saying
:
His
Throne
was
like
a
fiery
flame
,
and
the
wheeles
like
burning
fire
,
Dan.
7.6
.
And
if
the
Earth
and
the
Sea
doe
reele
too
and
fro
,
start
and
stagger
,
and
flye
away
▪
Reuel.
20.11
.
as
not
being
able
to
behold
the
glory
,
nor
endure
the
face
of
this
approching
Iudge
:
how
much
lesse
shall
the
wicked
bee
able
to
stand
,
which
are
inutile
terrae
pondus
,
the
very
chaffe
,
the
drosse
,
the
off-scouring
of
the
earth
,
and
therefore
no
maruaile
,
though
they
goe
into
the
holes
of
the
Rocks
,
and
into
the
Caues
of
the
earth
,
from
before
the
feare
of
the
Lord
,
and
from
the
glory
of
his
Maiesty
,
when
he
shall
arise
to
destroy
the
earth
,
Isaiah
2.19
.
Mallent
enim
impij
esse
in
inferno
,
quàm
videre
faciem
irati
Iudicis
.
The
wicked
had
rather
be
throwne
downe
to
hell
,
where
is
vtter
darkenesse
,
then
endure
the
glorious
presence
of
so
angry
▪
a
Iudge
.
If
S.
Iohn
the
blessed
Reuelator
of
heauens
secrets
,
fell
at
the
feet
of
Christ
as
dead
,
when
he
beheld
him
,
Reu.
1.
v.
17.
If
Moses
that
man
of
God
,
could
not
indure
the
face
of
God
:
but
couered
his
eyes
with
a
vaile
:
If
the
Seraphins
that
stand
about
the
Throne
of
God
,
couer
their
faces
with
two
of
their
wings
,
as
not
being
able
to
behold
the
glorious
Maiesty
of
God
,
how
shall
the
Maiesty
of
this
our
great
God
,
euer
our
Sauiour
Iesus
Christ
,
Tit.
2.13
.
daunt
the
hearts
of
the
wicked
at
his
appearing
,
euen
more
then
can
be
expressed
?
The
third
reason
,
why
the
estate
and
condition
of
the
wicked
is
so
full
of
horrour
at
the
Day
of
Iudgement
,
is
;
by
reason
of
the
strict
account
that
they
must
render
:
All
men
without
any
exception
,
Adam
and
all
his
posterity
;
as
many
as
haue
beene
dead
before
,
&
as
many
as
are
then
liuing
:
and
they
that
are
then
liuing
,
shall
not
preuent
them
that
sleepe
:
I
say
all
men
,
and
so
saith
the
Apostle
,
Wee
shall
all
appeare
before
the
Iudgement
seat
of
Christ
,
Rom.
14.
v.
10.
Euery
one
of
vs
shall
giue
an
account
of
himselfe
to
God
,
v.
12.
And
euery
man
shall
receiue
the
things
which
are
done
in
his
body
,
according
to
that
he
hath
done
,
whether
it
bee
good
or
euill
,
2.
Cor.
5.
v.
10.
And
not
onely
all
men
,
but
all
the
Angels
which
kept
not
their
first
estate
,
but
left
their
owne
habitation
,
2.
Pet.
3.4
.
are
reserued
in
euerlasting
chaines
,
vnder
darknesse
,
vnto
the
Iudgement
of
the
Great
Day
,
Iude
,
vers
.
6.
This
truth
the
Deuils
themselues
did
confirme
by
their
desperate
crying
out
,
fearing
their
present
execution
,
vnto
the
which
they
themselues
know
they
are
reserued
;
Quid
nobis
&
tibi
,
What
haue
we
to
doe
with
thee
,
Iesus
,
thou
Sonne
of
God
?
art
thou
come
to
torment
vs
before
the
time
?
Matth.
8.
v.
29.
And
this
feare
is
the
chaines
and
fetters
before
mentioned
,
in
the
which
the
Deuils
are
manacled
,
vntill
they
bee
brought
forth
vnto
the
full
execution
of
the
wrath
of
God
in
Hell
,
the
place
of
Deuils
,
and
all
the
damned
.
And
not
onely
men
,
and
Deuils
;
but
vnreasonable
creatures
,
the
heauen
and
the
earth
,
and
whatsoeuer
is
contained
within
this
spacious
Vniuerse
,
shall
be
iudged
also
after
their
manner
at
that
day
.
So
saith
Saint
Peter
,
The
heauens
and
the
earth
are
reserued
vnto
fire
against
the
day
of
Iudgement
,
and
of
the
destruction
of
vngodly
men
,
and
the
heauens
shall
passe
away
with
a
noise
,
that
is
,
they
shall
passe
away
from
a
mutable
condition
,
vnto
an
immutable
degree
of
perfection
;
The
Elements
shall
melt
with
heat
,
and
the
earth
with
the
workes
that
are
therein
shall
bee
burnt
vp
.
Not
that
the
great
Fabricke
,
and
glorious
workmanship
of
heauen
and
earth
shal
be
burnt
,
and
brought
to
nothing
:
for
the
earth
remaineth
for
euer
,
Eccles.
1.
v.
3.
Sed
ab
ea
quae
nunc
habet
specie
,
per
ignem
tergetur
,
ea
tamen
in
sua
natura
seruatur
,
Greg.
l.
17.
Moral
.
c.
5.
They
shall
bee
purged
of
their
corruptible
qualities
,
and
purified
from
the
filth
of
their
imperfections
,
as
the
Sun
&
Moon
shall
be
no
more
eclipsed
,
and
sublunary
things
shall
be
no
more
subiect
to
generation
and
corruption
:
but
as
the
gold
cast
into
the
fire
,
is
purged
from
the
drosse
,
whereby
it
becomes
a
refined
substance
;
so
the
heauens
and
the
earth
shall
put
on
,
as
it
were
,
new
apparell
,
adorned
with
a
new
fashion
:
for
the
[
](A02223-e16380-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
fashion
of
this
world
passeth
away
,
1.
Cor.
7.31
.
but
not
the
nature
and
substance
.
Hierom
prooueth
as
much
by
that
place
,
Isa.
30.26
.
The
light
of
the
Moone
shall
be
as
the
light
of
the
Sunne
,
and
the
light
of
the
Sunne
shall
be
seuen-fold
;
non
interitum
significat
pristinorum
,
sed
commutationem
in
melius
.
Whereby
the
holy
Ghost
doth
signifie
,
not
a
destruction
of
those
lights
which
were
before
;
but
a
change
into
a
better
.
Caluin
goeth
farther
,
saying
;
that
they
shall
bee
fellowes
with
the
Saints
in
that
glorious
estate
.
And
so
saith
the
Apostle
,
the
[
](A02223-e16460-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Non
singula
generum
,
sed
genera
singulorum
,
Ordi
.
Gloss.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Creature
(
that
is
the
world
)
shall
be
deliuered
from
the
bondage
of
corruption
,
into
the
glorious
liberty
of
the
Sonnes
of
God
,
Rom.
8.
v.
21.
So
Acts
3.21
.
there
is
promised
a
[
](A02223-e16530-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Non
singula
generum
,
sed
genera
singulorum
,
Ordi
.
Gloss.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
restauration
of
all
things
;
So
Psal.
10.
The
heauens
shall
all
wax
old
as
doth
a
garment
,
and
they
shall
be
changed
,
that
is
,
into
a
better
forme
and
fashion
.
So
S.
Iohn
saw
a
new
Heauen
,
and
a
new
earth
,
Apo.
21.1
.
So
S.
Peter
,
We
looke
for
a
new
heauen
,
and
a
new
earth
,
according
to
his
promise
,
&c.
v.
13.
Hence
is
it
,
that
the
perpetuity
of
Christ
his
spirituall
Kingdome
,
is
shadowed
out
vnto
vs
by
the
continuance
of
the
Sun
and
Moone
.
His
Throne
shall
be
as
the
Sun
,
Psal.
89.
v.
36.37
.
and
shall
be
established
for
euermore
as
the
Moone
,
Psal.
72.
ve
s
.
5.
Gods
children
shall
feare
him
,
so
long
as
the
Sunne
and
Moone
indureth
,
vers
.
7.
And
Christ
his
name
shall
indure
,
so
long
as
the
Sunne
,
vers
.
17.
Therefore
it
must
bee
granted
,
that
these
creatures
shall
be
restored
,
and
so
continue
without
decay
,
or
corruption
;
or
else
it
must
must
bee
yeelded
,
that
Christs
Kingdome
must
haue
an
end
,
which
may
not
bee
granted
.
But
after
what
manner
this
instauration
shall
be
,
it
is
not
manifested
vnto
vs
in
the
word
of
God
:
and
to
what
end
they
shall
serue
,
whether
as
Monuments
of
Gods
glory
;
it
were
curiosity
to
search
or
determine
,
sufficient
is
it
to
know
,
that
they
shall
bee
iudged
after
their
kind
.
But
if
any
should
obiect
against
what
hath
bin
spoken
,
as
namely
,
that
al
men
shall
giue
an
account
:
The
sixt
verse
of
the
first
Psalme
,
the
wicked
shall
not
stand
in
Iudgement
,
And
that
of
Iohn
5.24
.
He
that
beleeueth
in
him
that
sent
me
,
hath
euerlasting
life
,
and
shall
not
come
into
Iudgement
.
Lombardus
ex
Gregorio
binos
facit
ordines
Iudicandorum
,
alij
iudicantur
&
pereunt
,
alij
non
iudicantur
&
pereunt
,
alij
iudicantur
&
regnant
,
alij
non
iudicantur
&
regnant
,
Lomb.
l.
4.
dist.
49.
These
places
indeed
haue
much
troubled
the
Fathers
,
in
so
much
,
that
Hillarie
and
Origen
were
of
opinion
,
that
neither
the
godly
Faithfull
,
nor
the
wicked
Infidels
shall
be
iudged
:
the
one
being
cleared
,
the
other
condemned
in
their
owne
conscience
.
Ambrose
thinketh
,
that
the
righteous
only
shall
come
into
Iudgement
,
quia
festinant
innoxij
adiudicium
,
the
righteous
they
do
hasten
to
Iudgement
,
and
long
to
heare
that
confortable
sentence
pronounced
:
Come
yee
blessed
of
my
Father
,
&c.
But
the
places
may
better
be
reconciled
thus
:
there
is
a
twofold
Iudgement
,
a
Iudgement
of
absolution
,
and
a
Iudgement
of
condemnation
.
The
wicked
shall
not
stand
in
that
Iudgement
,
which
the
righteous
shall
receiue
,
as
namely
,
to
bee
quitted
and
absolued
.
The
latter
part
of
the
verse
thus
expounding
the
former
,
nor
the
sinners
in
the
assembly
of
the
righteous
:
and
the
righteous
shall
not
come
into
Iudgement
,
that
is
,
shall
not
bee
condemned
with
the
wicked
:
for
they
shall
both
be
iudged
apart
,
the
one
at
the
right
hand
,
Mat.
25.34.41
.
Non
iudicabitur
.i.
no●
condemnabitur
,
Irenaeus
.
the
other
at
the
left
hand
of
Christ
,
and
shall
receiue
a
farre
different
doome
,
as
farre
as
a
curse
differs
from
a
blessing
,
hell
from
heauen
;
so
that
the
Texts
alleaged
are
thus
to
bee
reconciled
;
The
righteous
shall
not
come
into
Iudgement
(
that
is
)
into
condemnation
;
the
wicked
shall
not
stand
in
Iudgement
,
(
that
is
)
they
shall
be
conuinced
in
their
owne
conscience
of
the
iust
sentence
,
and
deserued
condemnation
,
that
they
shall
not
be
able
to
gaine
say
,
or
contradict
.
Now
the
strictnesse
of
their
account
will
appeare
,
if
wee
,
consider
how
many
things
they
shall
bee
call'd
vnto
an
account
for
.
First
,
De
cogitationibus
.
of
the
thoughts
of
our
heartes
,
though
neuer
so
secretly
contriued
,
though
neuer
vttered
by
the
tongue
,
though
neuer
acted
by
the
hand
,
yet
if
there
be
a
deliberate
consent
,
and
free
approbation
of
the
will
and
affections
,
and
a
full
resolution
to
put
the
same
in
practice
,
if
we
had
place
and
fit
opportunitie
;
I
say
,
this
sinne
of
thought
shall
not
goe
for
nought
at
the
day
of
Iudgement
;
else
why
should
the
Lord
take
notice
of
all
the
imaginations
of
the
thoughts
of
his
heart
?
Genes.
6.5
.
why
should
the
Lord
desire
so
much
the
heart
,
My
sonne
,
giue
mee
thy
heart
:
but
because
it
is
the
roote
and
fountaine
,
either
of
good
or
euill
?
If
it
be
the
storehouse
of
good
things
,
and
Treasurie
of
diuine
meditations
,
it
is
a
Temple
meete
for
God
to
dwell
in
:
but
if
it
bee
a
cage
of
vncleane
birds
,
of
euill
thoughts
,
it
is
already
possessed
with
so
many
deuils
.
If
the
euil
thoughts
of
the
heart
were
not
sinnes
,
and
so
by
a
consequent
come
to
Iudgement
:
Why
should
the
Lord
stile
himselfe
the
searcher
of
the
heart
,
and
trier
of
the
reines
,
were
it
not
so
punish
?
according
to
the
saying
of
the
Wise
man
;
There
shall
inquisition
be
made
for
the
thoughts
of
the
vngodly
,
there
shall
not
a
wicked
thought
passe
in
Iudgement
,
Wis.
1.9
.
If
adultery
be
a
sinne
,
and
lusting
after
a
woman
,
though
it
breakes
not
out
into
act
,
be
adulterie
,
Matth.
5.28
.
And
no
adulterer
shall
enter
into
the
Kingdome
of
Heauen
,
1.
Cor.
6.9.10
.
then
are
the
thoughts
of
the
heart
sinne
,
and
so
by
a
consequent
,
they
shall
come
to
Iudgement
,
and
shall
preuaile
in
Iudgement
.
If
manslaughter
be
a
sinne
,
as
indeede
it
is
a
crying
sinne
:
1.
Ioh.
4.15
and
if
he
that
hateth
his
brother
be
a
manslayer
,
and
no
man-slayer
shall
inherit
the
Kingdome
of
Heauen
,
Reuel
.
21.8
.
then
are
the
thoughts
of
the
heart
,
sinne
,
and
they
shall
bee
brought
foorth
to
the
condemnation
of
the
wicked
,
at
the
day
of
Iudgement
.
Hence
is
it
,
that
our
Sauiour
Christ
so
sharpely
inueigheth
against
the
Scribes
and
Pharises
,
who
stood
so
much
vpon
their
owne
righteousnesse
in
fulfilling
the
Law
;
thinking
that
if
they
did
not
violate
the
Law
in
act
,
by
killing
,
or
committing
adultery
,
or
by
any
other
actuall
transgression
,
contrary
to
the
Law
of
God
,
that
they
had
performed
the
Law
to
a
haires
bredth
.
But
our
Sauiour
reproouing
them
and
their
righteousnesse
,
which
they
did
so
much
extol
,
that
they
should
not
enter
into
the
Kingdome
of
Heauen
,
notwithstanding
this
their
righteousnesse
,
sheweth
,
that
there
was
a
stricter
course
required
in
performing
the
Law
:
for
whosoeuer
is
angry
with
his
brother
vnaduisedly
,
shall
bee
culpable
of
iudgement
,
Matth.
5.22
.
The
Law
condemneth
euery
inclination
to
be
euill
,
and
the
heart
doth
kill
as
well
as
the
hand
,
in
will
,
in
wish
,
in
desire
:
the
heart
committeth
adultery
,
the
heart
doth
steale
as
well
,
or
rather
ill
,
as
the
outward
members
.
For
if
we
consent
to
those
wicked
motions
suggested
by
Satan
,
(
though
wee
neuer
performe
them
outwardly
in
act
)
yet
before
God
wee
haue
done
the
sinne
:
and
if
the
thought
bee
truly
sinne
,
farre
greater
is
that
sinne
of
act
.
Yea
,
the
sinne
of
thought
is
not
onely
a
sinne
,
but
is
the
very
originall
,
the
fountaine
,
and
roote
,
from
whence
all
other
sinnes
do
spring
;
and
therefore
saith
our
Sauiour
Christ
,
That
which
goeth
into
the
man
,
defileth
not
the
man
:
but
those
things
which
come
forth
from
the
hart
,
as
euil
thoughts
,
murders
adulteries
,
fornications
,
thefts
,
false
witnesses
,
blasphemies
,
these
defile
the
man
,
Mat.
15.19
.
So
that
there
is
not
a
sinne
,
of
what
nature
soeuer
,
great
or
small
,
from
the
least
infirmitie
to
the
highest
blasphemie
,
but
it
had
its
first
beginning
from
the
heart
:
thought
is
the
seede
of
all
sins
,
and
though
but
a
spark
at
the
first
,
yet
wil
it
encrease
into
a
flame
,
if
it
be
not
repressed
.
For
this
is
sins
gradation
,
first
,
Hall
.
Meditat
.
there
is
presented
a
fit
obiect
;
from
the
obiect
,
is
raised
an
il
suggestion
,
suggestion
brings
on
delight
,
delight
consent
,
consent
endeuour
,
endeuour
practice
,
practice
custome
,
custome
excuse
,
excuse
defence
,
defence
obstinacie
,
obstinacy
boasting
of
sinne
,
and
boasting
of
sinne
a
reprobate
sense
;
when
the
custome
of
sinne
hath
taken
away
the
sense
of
sinne
,
and
miserable
man
is
sold
as
a
bondslaue
vnto
Satan
to
commit
wickednes
,
euen
with
greedines
.
And
therefore
Salomons
counsel
in
this
kind
is
very
worthy
to
be
embraced
.
Keepe
thine
heart
with
all
diligence
,
for
thereout
commeth
life
:
If
thou
keepest
it
not
diligently
,
and
warily
,
thereout
will
proceed
death
,
Prouerbs
,
4.23
.
As
Christs
aduice
vnto
the
Church
is
,
that
the
little
[
](A02223-e17170-b)*
*
Heresies
.
Foxes
be
taken
,
and
bee
kild
whilest
they
are
but
Cubs
,
(
not
that
they
can
doe
much
harme
,
but
if
they
liue
vntill
they
bee
Foxes
,
they
will
spoile
,
kill
,
and
make
a
prey
of
any
thing
whatsoeuer
:
)
euen
so
the
thoughts
of
the
heart
at
the
first
,
may
seeme
to
be
but
small
sinnes
;
but
if
they
bee
not
slaine
at
the
first
,
and
smothered
as
soone
as
they
be
conceiued
,
they
will
breake
forth
into
actuall
transgressions
,
and
so
lade
the
soule
with
sinne
;
kill
therfore
these
Cockatrices
in
the
egge
,
slay
them
whilest
they
be
but
Cubs
:
Oh
,
happie
is
he
that
taketh
these
young
children
,
and
dasheth
their
braines
against
the
stones
:
and
so
much
the
rather
,
because
they
are
sinnes
,
and
shall
come
to
Iudgement
,
for
the
Lord
shall
iudge
the
secrets
of
men
,
Rom.
2.16
.
Secondly
,
Inquisition
shall
not
only
bee
made
of
the
thoughts
of
the
heart
,
but
wee
must
also
giue
an
account
of
the
words
of
the
mouth
:
They
are
the
words
of
him
that
is
the
word
of
truth
;
Of
euery
idle
word
that
men
shall
speake
,
they
shall
giue
an
account
thereof
at
the
day
of
Iudgement
,
Matth.
12.36
.
If
a
man
might
be
called
to
an
account
but
for
his
grosser
sort
of
sinnes
,
as
for
his
Whoredom
,
Swearing
,
Cheating
,
Stealing
,
Vsuries
,
Briberies
,
Extortions
,
dishallowing
of
Sabbaths
,
and
the
like
;
there
were
some
hope
of
safety
,
although
,
God
knowes
,
there
is
no
hope
of
the
saluation
of
such
,
without
a
speedy
and
vnfained
repentance
;
which
doth
consist
in
an
holy
confession
of
their
sinnes
;
in
an
hearty
sorrowing
for
the
same
;
Sermonem
otiosum
vocat
inanem
,
&
nullius
vtilitatis
,
qui
sc:
nihil
aedificatienis
,
vel
fructus
adfert
,
Marlor
.
ex
Cal●
.
in
a
faithfull
restitution
of
that
which
hee
hath
taken
from
any
man
by
falsity
and
wrong
,
and
in
a
godly
reformation
of
his
forepast
life
:
but
God
will
bring
into
iudgement
,
not
onely
euery
secret
thought
,
but
euery
idle
word
:
and
who
,
alas
,
shall
be
able
to
answere
him
,
one
of
a
thousand
?
Iob
9.3
.
Now
an
idle
word
is
that
,
which
is
spoken
without
a
fruitfull
edification
of
the
hearers
:
for
our
wordes
ought
not
onely
to
be
few
,
but
also
they
must
be
good
,
and
gracious
,
they
must
be
sauoury
,
and
well
seasoned
with
the
salt
of
the
Sanctuary
,
and
therefore
Iob
cals
the
eare
the
taster
of
the
Word
;
that
as
we
,
in
the
common
foode
of
our
body
swallow
not
any
thing
downe
into
the
stomack
,
but
what
the
pallat
approues
to
be
good
,
and
the
grinders
prepare
for
digestion
:
so
the
eare
will
not
giue
passage
vnto
any
word
,
vnlesse
it
rellish
of
the
Spirit
of
sanctification
,
and
bee
truely
good
to
the
vse
of
edifying
,
and
may
conuay
some
spiritual
nourishment
vnto
the
soule
:
and
therefore
it
is
the
exhortation
of
the
blessed
Apostle
,
Let
no
communication
proceed
out
of
the
mouth
,
but
that
which
is
good
,
to
the
vse
of
edifying
,
that
it
may
minister
grace
vnto
the
hearers
,
Ephes.
4.29
.
The
tongue
is
the
Harbinger
of
the
heart
,
and
the
truest
Ambassador
,
both
of
the
minde
and
meaning
,
it
will
soone
discry
and
make
manifest
vnto
others
,
what
Countreymen
we
are
,
whether
we
belong
vnto
the
Prouince
of
Babel
,
or
the
Land
of
Canaan
.
If
wee
belong
vnto
the
Prouince
of
Heauen
,
then
our
speech
is
of
this
Countrey
,
our
language
is
heauenly
;
we
are
frequent
in
praising
of
God
,
in
talking
of
his
Word
,
and
in
telling
forth
what
great
things
the
Lord
hath
done
vnto
our
soules
:
as
our
affections
are
in
heauen
,
so
is
our
talke
of
heauen
,
and
heauenly
things
.
But
if
we
belong
vnto
that
infernall
Kingdome
,
then
is
the
speech
carnall
,
sensuall
,
diabolicall
;
then
is
the
tongue
exercised
in
the
language
of
that
Countrey
,
in
swearing
,
false-swearing
,
cursing
,
banning
,
and
blaspheming
:
then
is
our
communication
such
,
as
may
helpe
to
aduance
the
Kingdome
of
Satan
,
whereof
wee
our selues
are
limmes
,
and
whereof
hereafter
without
repentance
,
wee
shall
be
euerlastingly
burning
,
and
neuer
consuming
fire-brands
.
To
conclude
therefore
,
if
euery
man
must
giue-an
account
of
euery
idle
word
,
not
tending
to
the
edification
of
himselfe
and
others
,
and
of
all
corrupt
and
filthy
communication
,
whereby
hee
hath
grieued
the
holy
Spirit
of
God
,
Ephos
.
4.30
.
Tremble
then
,
thou
swearing
and
false
swearing
tongue
,
whose
Rhetorick
and
Eloquence
of
common
talke
,
is
an
execrable
oth
,
nay
,
as
many
othes
as
wordes
:
thou
that
canst
not
sell
a
penny
worth
,
or
a
pound
weight
,
without
dozens
of
othes
:
we
haue
a
world
full
of
such
tongues
,
and
because
of
such
kind
of
tongues
the
land
mournes
;
Gods
heauy
iudgements
are
gone
out
against
it
:
if
account
must
bee
made
of
euery
idle
word
,
what
shall
become
of
that
tongue
that
hath
pleaded
an
vniust
cause
to
the
peruerting
of
Iustice
,
wresting
the
Law
,
to
the
vtter
vndoing
of
the
fatherlesse
&
widdowes
?
what
shall
become
of
that
tongue
,
that
cannot
speake
a
word
,
in
the
defence
of
the
poore
,
vnlesse
it
be
well
tipt
with
gold
,
the
oyle
that
makes
euery
ioynt
to
bee
nimble
,
and
euery
bad
cause
to
goe
for
current
?
If
account
must
bee
made
of
euery
idle
word
,
then
stand
amazed
,
thou
vaine
and
wanton
tongue
,
vnderstand
and
quake
when
thou
hearest
mentioned
the
terrible
day
of
Iudgement
;
thou
,
whose
words
doe
not
only
not
tend
to
edification
,
but
to
disgrace
the
Scripture
,
the
word
of
God
it selfe
;
thou
that
thinkest
no
iest
wil
goe
for
current
,
vnlesse
it
be
seasoned
with
the
salt
of
the
Sanctuary
:
such
is
the
profanenesse
of
the
age
in
which
wee
liue
,
that
euery
Actor
vpon
the
stage
,
euery
profane
Swaggerer
,
and
euery
mincing
Minion
cannot
speake
a
word
,
but
must
haue
a
fling
and
gird
at
sanctified
Scripture
;
assuredly
,
thine
account
is
the
greatest
,
thy
case
fearefull
,
thy
iudgement
intolerable
.
Let
euery
man
therefore
take
heede
vnto
his
waies
,
that
he
offend
not
in
his
tongue
;
let
him
refraine
his
tongue
from
euill
;
let
him
desire
the
Lord
to
set
a
watch
before
his
lips
,
that
he
may
not
speake
his
owne
wordes
,
but
such
as
the
Lord
by
his
word
commands
him
to
speake
;
for
if
our
wordes
are
not
such
as
they
ought
to
be
,
wee
shall
giue
an
account
for
them
at
the
day
of
Iudgement
.
3.
We
shall
not
only
be
called
vnto
an
account
for
our
thoughts
,
De
operibus
.
and
wordes
,
but
also
of
our
works
,
wheresoeuer
and
whensoeuer
committed
,
whether
by
day
,
or
by
night
;
whether
in
the
field
,
or
in
the
Citie
;
whether
in
the
City
,
or
in
the
house
;
whether
in
the
house
,
or
in
our
chamber
;
whether
in
our
chamber
,
or
in
our
bed
;
there
is
nothing
couered
,
that
shall
not
bee
reuealed
;
nothing
hid
,
that
shall
not
bee
knowne
,
and
made
manifest
,
before
God
,
before
the
Angels
,
before
Saints
,
before
the
whole
world
,
at
the
day
of
Iudgement
:
so
saith
the
blessed
Apostle
,
We
must
all
appeare
before
the
Iudgement
seate
of
Christ
,
and
there
receiue
according
to
our
workes
,
2.
Cor.
5.10
.
God
will
giue
vnto
euery
man
according
to
his
waies
,
and
according
to
the
fruit
of
his
works
;
they
that
haue
done
good
,
shal
goe
into
euerlasting
life
,
but
they
that
haue
done
ill
,
shal
goe
into
euerlasting
fire
:
This
,
God
himselfe
reuealed
to
S.
Iohn
for
truth
it selfe
:
I
saw
the
dead
,
great
and
small
,
stand
before
God
,
and
they
were
iudged
according
to
their
workes
,
Apoc.
20.12
.
To
this
purpose
saith
August
.
In
quibus
actibus
quisque
homo
inuentus
fuerit
,
quando
exierit
de
corpore
,
in
his
iudicabitur
;
in
what
sins
soeuer
man
goes
out
of
the
body
vnrepented
of
,
of
the
same
hee
shall
be
iudged
at
the
day
of
Iudgement
:
as
the
Preacher
therefore
concludes
his
Booke
;
so
will
I
conclude
this
point
,
God
will
bring
euery
worke
vnto
Iudgement
,
with
euery
secret
thing
,
whether
it
be
good
or
euill
,
Eccles.
12.
v.
14.
4.
Neither
shall
we
bee
onely
called
vnto
an
account
for
our
thoughts
,
our
words
,
and
workes
:
but
also
for
our
goods
and
possessions
,
how
we
haue
gotten
them
,
how
we
haue
kept
them
,
how
wee
haue
spent
them
;
whether
we
haue
gained
our
goods
through
others
hurt
,
building
our
houses
like
the
Moth
,
Iob
27.
vers.
12.
The
Moth
is
made
fatte
by
spoyling
the
booke
and
barkes
wherein
they
liue
;
so
the
couetous
is
made
rich
in
deuouring
the
poore
:
Of
which
sort
are
these
,
Vsurers
,
Extortioners
,
Cheaters
,
Brokers
,
and
all
couetous
Ahabs
whatsoeuer
,
that
ioyne
house
to
house
,
land
to
land
,
vntil
there
be
no
place
for
the
poore
to
dwell
in
:
For
great
men
must
render
great
account
,
when
that
great
Land-Lord
comes
to
reckon
with
them
,
and
biddes
them
giue
an
account
of
their
steward-ship
:
for
they
may
be
no
longer
stewards
.
Secondly
,
we
shall
giue
an
account
how
wee
haue
kept
them
.
Indeed
wee
are
but
keepers
of
our
wealth
,
though
wee
had
the
world
at
will
:
Amb.
l.
de
Nab.
c.
14.
Custos
es
tuarum
,
non
Dominus
facultatum
,
Thou
art
but
a
keeper
,
thou
art
not
Lord
ouer
thy
goods
and
substance
.
Chrys.
Deus
enim
diuitiarum
suarum
dispensatores
esse
voluit
,
non
Dominos
:
God
will
haue
vs
dispensers
and
disposers
of
our
goods
,
vnto
the
good
of
others
,
and
not
to
bee
Lords
ouer
them
our selues
;
and
therfore
they
be
goods
,
Non
quod
faciunt
bonum
,
sed
vnde
facias
bonum
:
not
that
they
make
a
man
good
,
but
because
a
man
by
them
may
doe
good
,
imploying
them
to
the
glory
of
God
,
&
the
good
of
his
neighbour
,
and
his
owne
comfort
.
First
,
vnto
God
,
laying
out
temporall
things
,
for
spirituall
comforts
:
in
maintaining
the
Preachers
,
in
defending
the
Gospell
,
in
repayring
his
Temples
.
Secondly
,
thou
must
lay
them
out
vpon
thy
neighbor
;
making
friends
of
thine
vnrighteous
Mammon
,
as
thy
Master
commands
thee
,
Luk.
16.
v.
9.
Stips
pauperum
thesaurus
inopum
,
was
the
word
of
the
good
Emperour
Constantius
,
The
rich
mans
treasure
,
is
the
poore
mans
stock
;
so
that
he
that
denies
them
what
they
stand
in
need
of
,
denies
them
their
due
;
of
which
sort
Saint
Iames
speaks
of
,
that
haue
their
presses
full
of
garments
,
and
their
chests
full
of
coyne
:
but
their
gold
and
siluer
is
cankered
,
their
garments
motheaten
,
whiles
Christ
himselfe
in
the
person
of
a
begger
,
stands
at
their
doore
with
an
empty
belly
,
and
a
naked
backe
,
crying
for
a
morsell
of
bread
to
put
in
their
belly
,
or
some
old
cast
garment
to
couer
their
nakednesse
,
and
yet
they
are
sent
away
as
comfortlesse
and
as
empty-handed
,
as
euer
they
came
thither
.
No
maruell
therefore
,
though
Saint
Iames
so
sharply
inueigheth
against
rich
men
,
against
such
kinde
of
keepers
of
their
goods
:
Goe
to
now
,
ye
rich
men
,
weep
and
howle
,
for
the
miseries
that
shall
come
vpon
you
;
your
riches
are
corrupted
,
and
your
garments
motheaten
,
your
gold
and
siluer
is
cankered
,
and
the
rust
of
them
shall
be
a
witnesse
against
you
,
and
shall
eate
vp
your
flesh
,
as
it
were
fire
;
ye
haue
heaped
vp
treasure
against
the
last
dayes
,
Iames
5.
v.
1.2.3
.
Thirdly
,
he
shall
giue
an
account
how
hee
hath
spent
them
;
whether
vpon
workes
of
superstition
to
the
dishonour
of
God
;
or
in
the
vnnecessary
quarrels
of
the
Law
,
to
the
hinderance
of
his
neighbour
,
or
in
spending
of
them
vpon
Whores
and
Harlots
,
vntill
pox
and
penury
bee
his
end
;
or
in
surfetting
and
drunkennesse
;
to
the
ruinating
of
his
estate
,
danger
of
soule
,
hurt
of
body
,
losse
of
credite
,
griefe
of
friends
,
vndoing
of
his
children
;
1.
Tim.
5.8
.
and
such
a
one
is
worse
then
an
Infidell
.
To
conclude
therfore
this
point
,
euery
man
must
giue
his
account
vnto
God
;
the
King
as
wel
as
the
Subiects
,
the
Prince
as
well
as
the
People
,
Ministers
and
Magistrates
,
Parents
and
children
,
Masters
and
seruants
,
rich
and
poore
,
good
and
bad
,
and
euery
transgression
from
the
highest
blasphemy
,
to
the
least
infirmity
,
must
be
brought
to
a
strict
tryall
at
the
Day
of
Iudgement
.
Which
is
the
third
reason
aggrauating
the
fearefull
estate
and
condition
of
the
wicked
at
the
Day
of
Iudgement
.
The
fourth
reason
why
the
estate
and
condition
of
the
wicked
is
so
full
of
horror
at
the
Day
of
Iudgement
,
is
,
by
reason
of
the
multitude
of
witnesses
,
and
accusers
,
which
shall
come
forth
to
witnesse
,
accuse
,
and
condemne
them
at
that
Day
.
As
first
of
all
,
GOD
himselfe
aboue
them
,
which
knoweth
and
sealeth
vp
their
sinnes
,
as
it
were
in
a
bag
,
Iob
14.17
.
And
therfore
saith
Iob
,
in
a
case
of
controuersie
that
could
not
bee
decided
;
My
witnesse
is
in
heauen
.
So
Samuel
declaring
to
the
people
his
integrity
,
how
vprightly
he
had
conuerst
amongst
them
;
hee
takes
the
Lord
to
be
a
witnesse
betwixt
him
and
the
people
,
1.
Sam.
12.
v.
5.
Whereby
we
may
see
how
fearefull
a
thing
it
is
,
thus
to
dally
with
our
all-seeing
and
all-knowing
God
;
as
to
call
his
sacred
Maiesty
,
to
be
a
witnes
in
matters
of
vntruth
,
contrary
to
our
own
knowledge
,
and
the
testimony
of
our
owne
conscience
.
For
assuredly
the
Lord
will
bee
a
witnesse
,
a
swift
witnesse
;
they
are
the
words
of
his
owne
mouth
:
I
will
be
a
swift
witnesse
against
the
Sorcerers
,
against
the
Adulterers
,
against
false
swearers
,
against
those
that
oppresse
the
hireling
in
his
wages
,
the
widdow
and
the
fatherlesse
,
and
that
turne
aside
the
stranger
from
his
right
,
and
feare
not
me
,
saith
the
Lord
of
hostes
,
Mal.
3.
v.
5.
The
second
sort
of
accusers
are
the
Deuils
,
the
whole
rabble
of
that
infernal
Kingdome
;
the
common
&
sworne
aduersaries
to
all
mankind
,
and
if
they
dare
to
accuse
the
brethren
,
the
Saints
,
and
seruants
of
God
:
as
hee
did
that
perfect
and
vpright
man
of
God
,
holy
Iob.
Assuredly
this
will
bee
his
practice
at
that
day
,
he
wil
bring
forth
a
most
exact
bill
of
all
our
sinnes
committed
all
our
life
long
.
Presto
erit
,
saith
Augustine
,
Diabolus
ante
tribunall
Christi
,
&
recitabit
verba
professtonis
nostrae
,
&
obijciet
nobis
in
faciem
omnia
quae
fecimus
;
in
quo
die
&
in
quo
loco
peccauimus
,
&
quae
facere
debuimus
.
The
Deuil
wil
be
ready
before
the
Tribunall
of
Christ
,
and
will
recite
the
words
of
what
wee
haue
made
profession
of
,
and
obiect
our
owne
sinnes
to
our
faces
;
in
what
day
,
and
at
what
place
wee
did
commit
them
,
and
all
other
circumstances
;
howsoeuer
wee
now
cast
them
behind
our
backes
,
then
will
hee
bring
them
forth
before
our
faces
.
It
behooues
vs
therfore
,
to
be
watchful
ouer
our
owne
wayes
,
considering
the
Deuil
watcheth
ouer
vs
so
,
that
hee
wil
not
let
passe
any
one
of
our
sinnes
vnregistred
:
but
will
bring
them
forth
to
the
confusion
of
the
wicked
;
yea
if
it
were
possible
,
of
the
Saints
,
at
the
day
of
Iudgement
.
The
third
sort
of
accusers
are
the
Angels
beside
them
.
I
wil
not
here
maintaine
Origens
opinion
,
who
saith
,
Vnusquisque
Angelorum
aderit
,
producens
illos
quibus
praefuit
,
qui
testimonium
prohibebit
quot
annis
circa
eum
laborauit
ad
bonum
instigando
,
sed
monita
eius
spreuit
.
That
as
euery
man
hath
his
particular
Angel
attending
on
him
,
prouoking
him
to
good
,
protecting
him
from
euill
;
euery
mans
particular
Angell
shal
witnesse
against
the
wicked
at
that
day
.
But
farre
greater
is
the
royalty
of
Gods
children
,
they
haue
gards
of
Angels
,
thousands
of
Angels
doe
inuiron
them
about
,
and
defend
them
from
all
their
foes
,
though
neuer
so
many
,
neuer
so
mighty
;
sometime
striking
off
the
fetters
in
which
they
are
tyed
prisoners
,
and
making
passage
for
them
,
by
throwing
open
the
dores
of
the
prison
;
and
as
these
swift-winked
messengers
doe
obserue
the
wayes
of
the
wicked
,
whose
ministery
they
haue
abused
;
and
as
they
haue
presumed
to
commit
sin
in
the
sight
of
the
Angels
:
the
Angels
being
spectators
and
eye-witnesses
to
all
their
actions
,
shall
bee
produced
as
so
many
accusers
at
the
day
of
Iudgement
.
Tremble
then
,
thou
profane
and
loose
liuer
,
that
darest
to
commit
that
in
the
sight
of
the
Angels
,
which
thou
fearest
to
doe
in
the
sight
of
little
children
.
The
fourth
sort
of
accusers
are
the
Saints
before
them
,
whom
they
haue
despised
,
scorned
,
and
abused
in
this
life
,
whom
they
haue
accounted
as
the
scumme
,
and
the
off-scowring
of
all
things
,
men
vnworthy
to
liue
,
whom
they
haue
had
in
derision
,
and
a
prouerbe
of
reproch
;
as
the
wicked
haue
iudged
the
godly
at
their
pleasure
,
so
the
Saints
then
shal
iudge
the
wicked
,
the
world
,
that
is
,
the
company
of
the
wicked
:
and
they
that
in
this
life
haue
been
made
the
foote-stooles
of
the
wicked
,
shall
then
sit
vpon
Thrones
,
iudging
the
twelue
Tribes
of
Israel
,
Matth.
19.28
.
The
fifth
sort
of
witnesses
are
the
wicked
,
witnessing
against
the
wicked
.
The
men
of
Niniue
,
saith
our
Sauiour
Christ
shall
rise
vp
with
this
generation
,
and
shall
condemne
it
;
the
Queene
of
the
South
shall
rise
vp
with
this
generation
in
the
Iudgement
,
and
shall
condemne
it
,
Matth.
12.40.41
.
Tyre
and
Sydon
shall
witnesse
against
Corazin
and
Bethsaida
,
Sodom
and
Gomorrah
against
Capernaum
,
Ephraim
against
Manasses
,
Manasses
against
Ephraim
,
the
Pharises
against
the
Sadduces
,
the
Sadduces
against
the
Pharisees
,
the
Pope
against
the
Turke
,
the
Turke
against
the
Pope
;
and
they
that
know
not
whether
there
bee
a
holy
Ghost
or
no
,
shall
witnesse
against
the
formall
Protestants
of
our
time
,
who
often
talke
of
the
Spirit
,
and
yet
walk
after
the
flesh
,
hauing
a
shew
of
godlinesse
,
and
yet
denie
the
power
thereof
;
yea
,
and
not
onely
so
,
but
birds
of
a
feather
,
such
as
haue
been
companions
in
sinne
,
and
haue
had
fellowship
in
the
vnfruitfull
workes
of
darknesse
,
shal
witnes
one
against
another
;
the
Egyptians
against
the
Egyptians
,
the
swearer
against
the
swearer
,
the
Extortioner
against
the
Extortioner
,
the
Vsurer
against
the
Vsurer
,
the
Drunkard
against
the
Drunkard
,
and
they
that
haue
slept
in
the
same
bed
of
sin
,
the
Adulterer
against
the
Adulteresse
,
one
wicked
wretch
shal
witnes
against
onother
at
the
day
of
Iudgement
.
And
what
know
we
,
but
that
the
Satyrs
of
Virginia
may
witnesse
against
many
seeming
Saints
in
England
at
that
day
?
they
vnto
whom
the
light
of
the
Gospell
hath
not
dawned
as
yet
,
but
are
nuzled
in
darknesse
,
bred
in
blindnesse
,
and
led
along
in
ignorance
,
shal
doubtlesse
witnesse
against
many
of
vs
,
that
liue
vnder
the
sound
of
the
Word
,
enioying
the
free
passage
of
the
Gospell
,
the
pure
preaching
of
the
Word
of
God
in
season
,
and
out
of
season
,
that
haue
had
so
many
Sermons
of
repentance
that
haue
had
so
many
threats
of
Gods
Iudgements
denounced
against
vs
;
and
yet
wee
perseuere
in
the
same
sinnes
which
wee
finde
condemed
by
the
Word
;
for
where
grace
is
most
plentiful
,
there
sin
is
most
sinful
:
doubtlesse
,
the
Heathens
,
Pagans
,
and
Infidels
,
Whores
and
Harlots
,
shall
enter
into
the
Kingdome
of
Heauen
,
before
such
,
as
turne
the
grace
of
God
into
wantonnesse
.
Neither
shall
the
wicked
onely
one
witnesse
against
another
,
but
they
shal
all
witnes
against
themselues
.
Out
of
the
hellish
horror
of
a
distracting
conscience
,
they
shall
witnesse
against
themselues
,
and
pronounce
themselues
guiltie
of
euerlasting
condemnation
:
for
when
the
Ancient
of
daies
shall
sit
downe
vpon
his
white
Throne
,
before
whom
Heauen
and
Earth
fled
away
,
then
shall
the
Bookes
be
opened
;
and
the
Bookes
are
two
,
the
Booke
of
the
Law
,
and
the
Book
of
thine
owne
conscience
:
The
Law
will
pleade
for
transgression
of
her
Precepts
,
and
will
tell
thee
what
thou
shouldest
haue
done
:
thy
conscience
will
present
vnto
thy
view
,
the
things
which
thou
hast
done
,
and
shall
pronounce
the
sentence
of
condemnation
with
so
shrill
a
voice
,
that
thy
deafest
eare
may
heare
it
:
this
booke
of
conscience
is
in
thine
owne
keeping
,
lockt
vp
within
the
closet
of
thine
owne
bosome
;
none
can
falsifie
it
,
neither
is
there
any
thing
written
in
this
booke
,
but
what
thine
owne
hand
hath
subscribed
therunto
;
therfore
thou
canst
not
take
any
exception
against
it
.
As
was
Gods
proceeding
against
Iuda
and
Ierusalem
,
such
shall
his
proceeding
bee
against
the
wicked
at
the
day
of
Iudgement
:
before
he
pronounced
their
Iudgement
,
hee
appealed
vnto
their
owne
consciences
,
whether
they
had
not
deserued
,
that
God
should
vtterly
reiect
and
forsake
them
;
O
Inhabitants
of
Ierusalem
,
and
men
of
Iudah
,
iudge
,
Isaiah
5.
I
pray
you
,
betwixt
mee
and
my
Vineyard
.
Iudge
you
,
that
is
,
looke
into
your
owne
consciences
,
and
there
reade
your
owne
sinnes
,
and
iudge
whether
you
haue
not
deserued
,
that
I
should
take
away
the
hedge
:
that
is
,
leaue
off
to
defend
you
from
your
enemies
;
and
suffer
the
Babylonians
to
inuade
and
spoile
you
.
Make
you
desolate
,
that
is
;
destitute
of
politicall
gouernment
,
and
that
Briers
and
Thornes
should
grow
vp
:
that
is
,
many
of
you
carried
away
vnto
the
Idolatrie
,
and
other
sins
of
the
Babylonians
;
and
that
the
clouds
should
raine
no
raine
:
that
is
,
that
you
should
be
depriued
of
all
kind
of
comforts
in
your
captiuitie
,
altogether
pining
with
sorrow
,
Psalm.
137
sitting
downe
by
the
waters
of
Babylon
weeping
,
and
hanging
vp
your
Harps
vpon
the
Willow
trees
that
are
therein
.
So
shall
it
bee
at
the
day
of
Iudgement
,
God
will
appeale
vnto
the
consciences
of
the
wicked
,
and
the
consciences
of
the
wicked
shal
frame
that
desperate
conclusion
of
euerlasting
condemnation
against
themselues
.
They
shall
not
bee
brought
to
the
fight
of
their
sinnes
by
parables
,
as
Iuda
and
Ierusalem
here
,
or
as
Dauid
,
1.
Sam.
12.
But
their
sinnes
shall
be
written
in
the
book
of
their
conscience
,
in
such
great
capitall
Letters
,
that
he
that
runnes
may
reade
it
,
and
so
shall
they
be
euidently
conuicted
and
conuinced
by
the
contents
of
this
booke
,
and
testimony
of
their
owne
conscience
:
so
that
,
as
Eliphaz
said
falsely
of
Iob
,
thine
owne
mouth
,
and
not
I
,
condemne
thee
,
shall
the
iust
Iudge
of
all
things
at
that
day
speake
truly
vnto
thee
by
the
mouth
of
thine
owne
conscience
,
O
thou
euill
seruant
,
thine
owne
conscience
bearing
witnesse
against
thee
,
will
I
condemne
thee
:
Ascendat
itaque
homo
tribunal
mentis
suae
,
si
timet
,
illud
meminerit
,
quod
oportet
eum
ante
tribunal
Christi
exhiberi
,
August
.
Hom.
50.
Quicquid
enim
erubescimus
confiteri
,
hoe
totum
proprijs
linguis
coram
totomundo
proclam
abimus
.
Et
apertis
conscientiarum
libris
singulis
manifestabimus
:
Whatsoeuer
,
saith
Bernard
,
we
now
blush
to
confesse
before
men
,
wee
shall
then
proclaime
with
our
own
tongues
before
the
whole
world
,
and
the
booke
of
our
conscience
being
laid
open
,
wee
shall
make
it
manifest
vnto
all
men
.
The
last
sort
of
accusers
are
the
creatures
without
them
;
the
creatures
,
I
say
,
whose
vse
,
by
right
of
inheritance
,
belong
properly
vnto
none
,
saue
vnto
the
children
,
of
God
,
1.
Cor.
3.25
.
Rom.
8.32
.
Howsoeuer
,
churlish
Nabals
and
couetous
Ahabs
,
by
vsurpation
doe
withhold
them
from
them
,
the
sinne
that
is
committed
in
the
vse
of
them
,
shall
rise
vp
in
iudgement
to
the
condemnation
of
the
wicked
.
And
not
onely
the
sensible
creatures
,
groaning
and
trauelling
in
paine
,
till
they
be
deliuered
from
the
bondage
of
corruption
,
which
against
their
will
suffered
vnder
the
wicked
:
but
euen
the
very
senselesse
creatures
,
The
heauen
shall
reueale
their
iniquity
,
and
the
earth
shall
rise
vp
against
them
,
Iob
20.
v.
27.
The
stones
crying
out
of
the
wall
,
and
the
beame
out
of
the
timber
,
Heb.
2.
v.
11.
that
is
,
they
that
haue
erected
their
houses
by
iniquity
,
by
oppression
,
by
keeping
backe
the
hirelings
wages
:
this
their
sinne
in
so
doing
,
shall
witnesse
against
them
,
nay
,
the
Moth
of
the
garment
,
and
the
rust
of
their
cankered
coyne
,
shall
witnesse
against
the
couetous
worldling
at
the
last
day
,
Iames
5.
v.
3.
Nay
,
the
dead
Letter
of
the
Bible
,
which
thou
carriest
about
thee
,
shall
witnesse
against
thee
,
if
thou
make
not
good
vse
of
it
.
Thus
Christ
told
the
Iewes
,
Doe
not
thinke
that
I
will
accuse
you
to
my
Father
:
there
is
one
that
accuseth
you
,
euen
Moses
in
whom
yee
trust
,
Iohn
5.
v.
45.
In
illa
die
vltionis
nihil
habe
bit
,
quod
respondere
possit
homo
peccator
,
vbi
coelum
&
terra
,
sol
&
Luna
,
&
totus
mundus
stabunt
aduersus
nos
in
Testimonium
peccatorum
nostrorum
,
Hugo
.
de
S.
Victor
.
In
that
day
what
shall
sinfull
man
answer
for
himselfe
,
when
the
Heauen
and
the
Earth
,
the
Sunne
,
the
Moone
,
the
Starres
;
nay
,
the
whole
world
wil
stand
vp
against
the
wicked
,
in
testimony
of
their
sinnes
?
and
yet
if
all
these
should
hold
their
peace
,
Ipse
cogitationes
nostrae
,
&
ipsa
specialiter
opera
,
stabunt
tante
oculos
nostros
,
nos
ante
Deum
accusantes
,
Chrys.
super
illud
,
Mat.
24.
&
virtutes
,
&c.
Our
very
owne
thoughts
,
&
especially
our
owne
workes
,
shal
stand
before
our
eyes
,
and
accuse
vs
before
God
.
The
fift
reason
,
Reason
5
why
the
state
and
condition
of
the
wicked
is
so
full
of
horror
at
the
day
of
Iudgement
,
is
,
by
reason
of
that
fearefull
sentence
of
condemnation
,
pronounced
against
them
by
that
iust
and
most
vpright
Iudge
.
Their
sentence
is
already
reuealed
vnto
them
by
our
Sauiour
Christ
,
in
the
25.
of
S.
Matth.
vers
.
41.
Depart
from
me
,
yee
cursed
,
into
euerlasting
fire
,
prepared
for
the
Deuill
and
his
Angels
.
This
sentence
is
very
fearefull
,
whether
we
respect
the
words
themselues
,
the
Iudge
,
from
whose
mouth
they
doe
proceede
,
or
the
irreuocablenesse
of
them
.
Depart
from
me
,
]
Those
are
words
of
separation
;
you
cursed
,
wordes
of
detestation
;
into
euerlasting
fire
,
words
of
desperation
;
prepared
for
the
Deuill
and
his
Angels
,
a
dolefull
exemplifieation
.
Depart
from
mee
:
what
shall
the
Creature
do
,
when
he
is
banished
from
the
presence
of
the
Creator
:
Oh
,
the
bitter
fruit
of
sin
,
which
causeth
the
Lord
to
denie
that
Creature
to
be
his
,
as
not
belonging
vnto
him
,
but
vtterly
to
disclaime
him
,
which
once
he
made
to
his
owne
Image
.
O
,
consider
,
this
in
time
,
who
shall
receiue
thee
;
when
God
casts
thee
out
from
his
face
:
Assure
thy selfe
,
euery
Creature
shall
refuse
her
comfort
to
thee
,
if
a
drop
of
cold
water
might
be
a
reliefe
vnto
thee
,
thou
shalt
not
get
it
.
But
as
thy
whole
life
was
but
a
turning
backe
from
the
Lord
,
a
wandring
,
and
a
going
a
whoring
after
lying
vanities
;
at
that
day
thou
shalt
receaue
this
for
a
recompence
of
thine
erring
,
Depart
from
me
:
and
who
are
they
that
must
depart
,
the
cursed
:
they
that
in
their
life
time
haue
beene
renowned
by
great
and
glorious
Titles
,
as
King
Prince
,
Duke
,
Noble
,
Reuerend
,
Worshipfull
;
now
all
their
glory
shall
bee
turned
into
shame
,
their
honor
into
ignominy
,
and
their
seemingly
blessed
estate
,
shall
be
turned
into
a
truely
cursed
:
yee
cursed
depart
from
me
;
and
whither
?
into
fire
:
and
what
fire
?
euerlasting
fire
:
If
this
fire
were
but
like
that
fained
fire
of
Popish
Purgatory
,
where
venial
sinnes
are
clensed
,
&
purged
,
there
were
some
hope
that
their
torments
should
haue
an
end
:
but
they
that
are
cast
into
this
fire
,
shall
there
lye
,
and
cry
,
and
fry
for
euer
:
Vbi
per
millia
millia
annorum
cruciandi
,
nec
tamen
in
secula
liberandi
,
Mat.
9.46
.
there
they
shall
continue
a
thousand
;
nay
,
ten
thousand
;
nay
,
a
thousand
thousand
,
as
many
yeares
as
there
are
haires
vpon
thine
head
,
starres
in
heauen
,
drops
of
water
in
the
Sea
,
Moates
in
the
Sunne
,
leaues
in
Autumne
,
all
these
must
be
doubled
,
nay
redoubled
,
euery
one
must
be
a
thousand
,
nay
ten
thousand
,
and
yet
thy
torments
shall
not
haue
an
end
,
Matth.
22.13
.
To
this
purpose
,
Augustine
,
setting
forth
the
desperate
estate
of
those
that
are
adiudged
to
that
place
,
saith
:
In
inferno
nulta
est
redemptio
,
quoniam
qui
illic
damnatus
,
&
demersus
fuerit
,
vlterius
non
exibit
:
In
hell
there
is
no
redemption
,
because
he
that
is
adiudged
to
that
place
,
shall
neuer
come
out
any
more
.
In
inferno
nulla
est
redemptio
,
quoniam
ibi
nec
pater
potest
adiuuare
filium
,
nec
filius
patrem
:
In
hell
there
is
no
redemption
,
because
there
the
Father
cannot
helpe
the
sonne
,
nor
the
sonne
the
father
.
Ibi
non
inuenitur
amicus
,
aut
propinquus
,
qui
valeat
argentum
,
&
diuitias
dare
:
There
is
no
friend
or
neighbour
to
be
found
,
that
will
giue
a
sum
of
money
,
for
the
ransome
of
our
soule
:
None
by
any
meanes
can
redeeme
his
brother
,
or
giue
to
God
a
ransome
for
him
,
Psal.
49.7
.
Then
shall
they
weepe
and
howse
bitterly
,
&
by
reason
of
the
extremity
of
their
paines
,
shal
break
forth
into
these
or
the
like
lamentable
exclamations
:
What
hath
our
pride
,
our
riches
,
our
honors
,
our
royall
dignities
,
our
riotous
kinde
of
life
,
all
our
carnall
pleasures
and
delights
,
what
haue
they
profited
vs
?
loe
,
al
things
are
past
away
,
like
a
dreame
,
like
a
shaddow
,
and
as
a
poste
that
hasted
by
,
as
a
ship
that
passeth
ouer
the
waues
of
the
water
,
or
as
a
bird
flowne
through
the
aire
,
and
are
become
as
if
they
neuer
had
been
,
and
hither
are
we
adiudged
vnto
perpetual
paynes
,
and
euerlasting
punishments
.
But
neither
their
weeping
,
nor
their
crying
,
August
in
Ser.
ad
Erem
.
nor
their
screeching
,
wil
auaile
them
any
thing
.
In
inferno
nulla
est
redemptio
,
quoniam
ibi
gemitus
,
sunt
&
suspiria
,
&
non
est
qui
misereatur
:
In
hell
there
is
no
redemption
,
because
there
is
weeping
,
sobbing
,
and
sighing
,
and
yet
there
is
none
to
take
pitty
.
Ibi
est
dolor
,
&
planctus
,
&
clamor
,
&
non
est
qui
exaudiet
:
In
hell
there
is
sorrow
,
mourning
,
crying
,
and
yet
none
that
will
heare
.
Then
shall
the
wicked
wish
that
they
had
neuer
been
borne
,
or
that
God
in
their
first
creation
had
made
them
some
creatures
of
another
kinde
,
as
Todes
,
Serpents
,
or
Cockatrices
,
for
then
their
miseries
and
shame
should
haue
ended
with
their
liues
.
Then
shall
the
rent-racking
Landlord
wish
,
that
he
had
neuer
oppressed
his
poore
Tenants
.
Then
shall
the
couetous
Patron
wish
,
that
hee
had
neuer
made
a
prey
of
the
Leuites
portion
.
Then
shall
the
carelesse
Pastor
wish
,
that
he
had
neuer
left
his
flock
vnto
the
hyrelings
,
who
instead
of
Preaching
the
word
of
God
in
season
,
and
cut
of
season
,
doe
tye
their
flock
vnto
a
slender
dyet
,
either
a
few
cold
dead
Homilies
,
or
some
certayne
monethly
Sermons
,
&
yet
thinke
their
charge
is
very
sufficiently
discharged
.
Then
shall
the
couetous
Lawyer
wish
,
that
hee
had
neuer
sold
his
tongue
for
bribes
,
to
pleade
against
the
fatherlesse
and
widdowes
.
Then
shall
the
gourmandizing
Epicure
wish
,
that
hee
had
neuer
surfetted
at
his
table
,
and
suffer
the
poore
to
starue
at
his
gate
.
Then
shall
the
carnall
Protestant
wish
,
that
he
had
neuer
prattled
so
much
of
Religion
,
and
practised
so
little
.
Then
shall
the
drunkard
wish
,
that
hee
had
neuer
turned
so
much
liquor
ouer
his
tongue
,
wantonly
,
&
wastfully
,
and
now
want
a
drop
of
cold
water
for
to
coole
his
tongue
.
Then
shall
the
wanton
fornicator
wish
,
that
hee
had
neuer
wasted
his
body
,
and
his
goods
,
vpon
the
body
of
a
strange
woman
,
and
withall
shall
confesse
,
that
breuis
est
volupt
as
fornicationis
,
sed
perpetua
est
poena
fornicatoris
:
short
is
the
pleasure
of
fornication
,
but
perpetuall
is
the
payne
of
the
fornicator
.
O
consider
this
,
in
time
,
all
ye
that
forget
God!
I
will
conclude
with
Chrysostomes
meditation
:
Vtinam
homines
,
Hom.
13.
in
Epist.
ad
Rom.
in
tabernis
vinarijs
,
reliquisque
commessationibus
,
&
balneis
,
imo
vbique
de
gehenna
disputarent
:
I
would
to
God
that
men
,
euen
in
wine
Tauernes
,
Ale-houses
,
in
their
banquets
,
in
their
baths
;
I
will
adde
,
in
bawdy
houses
,
yea
euery
where
would
dispute
of
Hell
.
Non
enim
sinet
in
Gehennam
incidere
,
Gehennae
meminisse
:
Men
would
not
run
so
headlong
to
hell
,
did
they
but
remember
hell
,
did
they
but
meditate
on
that
fire
:
our
common
kinde
of
fire
,
is
but
painted
fire
,
in
respect
of
that
;
and
yet
how
hardly
can
we
endure
our
finger
neere
it
an
houre
?
how
much
lesse
shall
wee
be
able
,
to
dwell
eternally
in
that
euerlastingly
burning
Lake
,
of
fire
and
brimstone
?
With
the
Deuil
and
his
Angels
.
]
The
wicked
haue
serued
the
Deuill
,
all
the
dayes
of
their
life
,
and
therefore
now
they
must
haue
an
irksome
habitation
with
the
Deuils
,
and
portion
of
torments
with
his
Angels
;
as
it
is
said
,
that
the
beast
and
the
false
Prophet
were
cast
into
the
place
of
eternall
torments
,
with
the
Deuil
,
Reuel
.
20.10
.
And
indeede
this
conclusion
of
the
wicked
doth
agree
well
with
their
conuersation
:
as
they
haue
forsaken
God
,
and
followed
Satan
,
in
obeying
his
sinnefull
suggestions
,
now
therefore
they
shall
goe
their
way
with
Satan
,
as
companions
in
sinne
,
so
partakers
in
suffering
.
The
body
shall
bee
tormented
,
because
it
would
not
obey
the
soule
:
the
soule
,
because
it
would
follow
the
rebellious
body
,
both
soule
and
body
,
because
they
obeyed
the
instigation
of
Satan
,
and
left
the
directions
of
Gods
holy
Spirit
.
Secondly
,
this
Iudge
is
so
vpright
in
iudgement
,
that
in
giuing
of
sentence
against
the
wicked
:
first
,
hee
cannot
erre
through
ignorance
,
for
he
searcheth
the
heart
,
and
tryeth
the
reines
,
to
giue
vnto
euery
man
according
to
his
wayes
,
and
according
to
the
fruit
of
his
workes
,
Heb.
4.13
.
Ierem.
17.10
.
Yea
,
all
things
are
naked
and
open
to
his
eyes
,
before
whom
we
must
appeare
.
Hee
that
knew
Iohn
the
Baptist
in
the
wombe
,
and
saw
Nathanael
vnder
the
Fig-tree
,
doth
also
know
,
and
see
our
goings
out
,
and
our
commings
in
;
he
discernes
Esau
from
Iacob
;
and
knowes
faire
Rahel
,
from
bleare-eyed
Leah
:
hee
knowes
the
thoughts
,
and
intents
of
our
hearts
,
the
words
of
our
mouthes
,
and
the
workes
of
our
hands
,
Psal.
139.1.2.3.4
.
and
is
able
to
set
before
vs
euen
our
most
secret
sinnes
.
Secondly
,
he
cannot
be
ouer-swayed
with
fauour
,
or
friendship
.
Indeede
in
earthly
Courts
,
amongst
the
sonnes
of
men
,
wickednesse
may
bee
in
the
place
of
Iudgement
,
Eccles.
3.
ver.
16.
but
in
this
great
Court
of
heauen
,
the
Iudge
will
not
be
parciall
to
any
;
God
hath
no
respect
of
persons
,
Rom.
2.
v.
21.
but
euery
one
that
feareth
God
,
and
worketh
righteousnesse
,
shall
bee
accepted
at
that
day
.
Nothing
will
then
preuaile
,
but
a
pure
heart
,
and
an
vpright
spirit
:
and
as
for
the
Iudge
,
with
righteousnesse
will
hee
iudge
the
world
,
Causa
,
non
persona
iudicabitur
,
Martyr
.
and
the
people
with
equity
,
Psal.
58.9
.
If
great
men
bee
found
in
great
sinnes
,
they
shall
be
adiudged
vnto
great
torments
.
Tophet
is
prepared
for
the
King
,
and
the
poorest
begger
shall
then
haue
as
good
audience
in
this
Court
of
Iustice
,
as
the
mightiest
Monarch
in
the
world
.
Thirdly
,
this
Iudge
cannot
be
ouercome
with
power
.
Indeede
amongst
the
sonnes
of
men
,
might
oftentimes
ouer-comes
the
right
;
but
vnto
this
Iudge
,
all
power
is
giuen
both
in
heauen
and
earth
,
Matth.
28.18
.
He
it
was
that
threw
the
Angels
out
of
heauen
;
Adam
out
of
Paradise
;
Saul
out
of
his
Kingdome
;
Nebuchadnezzar
out
of
mens
society
,
to
conuerse
with
beasts
:
and
he
it
is
that
wil
humble
the
high
lookes
of
man
,
and
abase
the
loftinesse
of
men
in
that
day
,
Isa.
2.11
.
As
this
Iudge
cannot
be
ouer-swayed
with
power
,
so
can
he
not
be
bowed
with
pity
and
compassion
.
The
time
was
indeede
when
our
Sauiour
wept
ouer
Ierusalem
,
and
made
a
Sermon
full
of
teares
,
O
Ierusalem
,
Ierusalem
,
Luke
19.41
.
But
now
,
alas
,
there
is
no
place
for
pardon
,
though
Ierusalem
should
seek
it
with
teares
.
Could
thine
eyes
then
shead
as
many
teares
as
there
are
drops
of
water
in
the
Sea
,
yet
thou
couldest
not
bee
able
to
moue
Christ
vnto
compassion
.
The
day
before
the
trumpet
sound
,
mercy
shal
be
preached
to
the
penitent
,
and
beleeuers
,
by
the
Gospell
;
but
from
the
time
that
the
sentence
is
once
giuen
,
there
shall
neuer
be
more
offring
of
mercy
;
the
dore
shall
be
closed
:
though
the
wicked
cry
for
mercy
,
&
with
Esau
seeke
the
blessing
with
many
teares
,
yet
shall
they
neuer
finde
it
.
But
as
Christ
doth
now
weepe
for
the
sinners
conuersion
,
so
wil
hee
then
laugh
at
the
sinners
destruction
.
5.
Lastly
,
this
Iudge
cannot
be
corrupted
with
bribes
,
which
amongst
the
sonnes
of
men
peruert
iustice
,
&
blinde
the
eyes
of
those
that
sit
in
Iudgement
:
for
the
richest
in
the
world
must
appeare
naked
and
empty-handed
,
before
Christ
,
as
naked
as
euer
wee
came
into
the
world
,
and
nakeder
then
euer
we
went
out
of
the
world
,
by
as
much
as
a
winding
sheet
comes
vnto
:
Riches
,
Pro.
11.4
.
gold
and
siluer
,
auaileth
not
in
the
day
of
wrath
,
but
righteousnes
saueth
the
soule
.
I
will
conclude
with
Augustine
:
August
.
de
Symb.
l.
3.
Iudex
ille
nec
gratiâ
praeuenietur
,
nec
misericordiâ
flectetur
,
nec
fletibus
mitigabitur
.
This
Iudge
will
not
be
preuented
with
fauour
,
moued
with
mercy
nor
mitigated
with
teares
,
nec
sententia
eius
lata
vnquam
reuocabitur
;
neither
will
the
sentence
once
past
against
them
,
euer
bee
reuoked
any
more
;
which
is
the
third
thing
that
I
am
to
speake
of
.
This
sentence
is
the
more
dreadfull
,
because
it
is
irreuocable
:
sentence
proceeding
from
the
Iudgement
seate
of
mortall
men
,
may
be
reuoked
,
or
stopped
by
sundry
meanes
:
as
first
,
by
appealing
vnto
some
higher
Iudge
;
as
Paul
appealed
vnto
Caesar
:
but
at
this
great
Assise
there
is
no
higher
Iudge
,
for
he
is
the
onely
and
blessed
Prince
,
the
King
of
Kings
,
and
Lord
of
Lords
,
1.
Tim.
6.15
.
And
the
Father
hath
committed
all
Iudgement
vnto
him
,
Ioh.
5.27
.
2.
The
Iudge
vpon
better
and
more
mature
deliberation
,
may
alter
his
opinion
:
but
there
is
no
alteration
of
Iudgement
,
when
it
is
once
gone
forth
from
the
Throne
of
the
Lord
,
whose
Iudgements
are
more
resolute
,
then
the
Decrees
of
the
Medes
and
Persians
,
which
might
not
bee
altered
.
When
Esau
came
to
his
father
for
a
blessing
,
which
was
formerly
past
to
Iacob
,
his
father
said
,
I
haue
blessed
him
,
and
hee
shall
be
blessed
,
Gen.
27.33
.
So
resolute
shall
the
Lords
sentence
be
at
the
day
of
Iudgement
:
I
haue
cursed
them
,
and
they
shall
bee
cursed
:
and
as
Balaam
said
vnto
Balak
,
The
Lord
hath
blessed
,
and
he
cannot
reuerse
it
,
Numb
.
23.20
.
So
say
I
,
The
Lord
will
not
reuerse
this
his
sentence
of
malediction
,
Goe
ye
cursed
:
neither
will
hee
alter
the
thing
that
is
gone
out
of
his
lippes
.
3.
By
supplication
:
but
,
because
the
wicked
turned
away
their
cares
from
hearing
the
Lord
,
when
he
entreated
them
by
his
Word
,
it
shall
bee
iust
with
God
not
to
lend
an
eare
,
when
they
doe
call
and
cry
vnto
him
:
there
is
not
any
of
that
glorious
Court
of
Heauen
,
that
will
friend
them
so
much
as
to
speake
a
word
in
their
behalfe
.
Should
the
Saints
,
whom
they
euer
despised
,
accounting
their
life
madnesse
,
and
their
end
to
be
without
honour
?
Wis.
5.4
.
Should
the
Angels
,
whose
Ministry
they
haue
refused
and
abused
?
if
they
did
,
should
God
himselfe
heare
them
,
whose
Spirit
they
haue
so
oftentimes
grieued
?
And
therefore
Iob
said
well
,
There
is
no
vmpire
,
when
God
and
man
are
at
oddes
,
Iob
9.33
.
Reas
6
Now
the
last
Reason
which
doth
aggrauate
the
horrour
of
the
wicked
,
is
the
punishment
of
losse
;
Schol.
poena
damni
.
the
consideration
of
Heauens
banishment
,
and
Hels
eternall
imprisonment
,
is
a
sufficient
torture
vnto
the
soule
of
the
wicked
,
and
as
Chrysostome
iudgeth
it
to
bee
much
more
bitter
and
irksome
,
then
the
paines
of
Hell
;
Duplex
est
damnatorum
poena
:
nam
&
mentem
vrit
tristitia
&
corpus
flamma
,
Isidorus
de
meditatione
Ignis
gehennalis
.
yea
,
worse
then
a
thousand
Hells
if
there
were
so
many
,
Chrysost.
super
Mat.
Hom.
33.
according
to
our
Sauiours
saying
,
There
shall
be
weeping
,
and
gnashing
of
teeth
,
when
they
shall
see
Abraham
,
Isaac
and
Iacob
,
and
all
the
Prophets
in
the
Kingdome
of
God
,
and
they
themselues
thrust
out
of
dore
,
Luk.
13.18
.
Where
shal
be
Dogges
,
and
Enchanters
,
and
Whoremongers
,
and
Murtherers
,
and
Idolaters
,
and
whosoeuer
loueth
or
maketh
lies
,
Reuel
.
22.15
.
And
not
only
shall
they
be
debard
of
the
ioyes
of
Heauen
,
and
glory
of
the
Saints
,
but
they
shall
be
depriued
of
all
Earthly
comforts
,
and
all
their
former
delights
.
The
Pome
granat
tree
,
the
Palm
tree
,
the
Apple
tree
shall
wither
;
the
Apples
after
which
their
soule
lusted
,
shall
depart
from
them
,
and
they
shall
finde
none
:
Yea
,
if
a
drop
of
cold
water
would
comfort
them
,
it
shall
be
denied
them
;
The
Epicure
shall
bee
depriued
of
his
daintie
dishes
,
the
Drunkard
,
of
his
bowles
of
wine
,
the
Adulterer
,
of
his
wanton
Mistris
,
the
Couetous
,
and
Vsurer
,
of
their
gold
,
which
they
made
their
God
.
To
conclude
,
they
shall
be
depriued
of
all
Heauenly
ioyes
,
of
all
earthly
comforts
.
But
I
will
begin
to
sing
a
Song
of
melody
,
and
proclaime
a
yeere
of
Iubile
vnto
the
children
of
God
:
Consolemini
,
consolemini
;
Lift
vp
your
heads
(
saith
our
Sauiour
Christ
)
for
your
redemption
draweth
neere
,
Luke
21.28
.
There
is
a
great
Emphasis
in
the
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
doth
signifie
a
freedome
from
captiuity
,
&
a
restoring
vnto
a
former
libertie
.
As
if
our
Sauiour
should
say
,
The
Church
,
as
long
as
she
is
in
this
world
,
she
is
like
Israel
vnder
Pharaoh
,
held
captiue
in
imprisonment
and
slauerie
:
But
now
at
this
great
Assise
,
there
shall
be
a
gaole-deliuerie
,
an
euerlasting
freedome
from
all
euils
whatsoeuer
:
our
life
is
wouen
full
of
miseries
;
Psal.
90.10
.
Diu
viuere
est
diu
torqueri
,
Aug.
Tertul.
vita
carcer
.
the
best
of
it
is
but
labour
and
griefe
.
We
are
borne
into
the
world
weeping
and
bewailing
,
as
it
were
,
our
owne
ensuing
miseries
;
the
progresse
of
our
life
is
labor
,
the
end
is
griefe
.
Ioseph
was
neuer
wearier
of
the
dungeon
,
Daniel
of
the
Den
of
Lions
,
Dauid
to
dwel
in
the
Tents
of
Kedar
,
then
the
children
of
God
are
to
remaine
so
long
in
the
Land
of
Egypt
,
in
the
Prison
of
this
world
;
and
therefore
it
is
said
,
that
they
looke
and
long
for
a
Citie
to
come
,
whose
Builder
and
Maker
is
God
.
But
then
shall
we
be
euerlastingly
deliuered
from
all
the
miseries
and
calamities
,
which
now
we
are
subiect
vnto
:
the
soule
shall
be
deliuered
from
disordred
passions
,
as
hope
,
feare
,
ioy
and
sorrow
:
the
body
from
sundry
outward
calamities
,
as
sicknesse
,
paine
,
labour
,
reproch
,
from
prouocations
and
intisements
of
the
wicked
world
,
from
the
power
of
the
deuil
,
from
the
slauery
of
sin
,
from
death
,
from
hell
;
it
is
our
marriage
day
,
when
our
rotten
bones
shall
be
raised
out
of
the
dust
of
the
earth
:
&
we
shal
be
clad
with
glory
,
&
shal
meet
Christ
in
the
clouds
,
1.
The.
4
.
1●
&
shal
be
euer
with
the
Lord
:
Where
we
shall
haue
an
euerlasting
Sabbath
,
ioy
vpon
euery
ones
head
:
sorrow
&
sighing
shal
flee
away
.
Then
shal
we
see
God
face
to
face
,
&
that
with
these
eyes
,
saith
Iob.
God
shall
wipe
away
all
teares
from
our
eyes
,
there
shall
be
nö
more
death
,
neither
sorrow
,
nor
crying
,
neither
shal
there
be
any
more
paine
,
Reuel
.
21.4
.
There
shall
be
no
more
Winter
,
nor
Summer
,
heat
nor
cold
,
day
nor
night
,
death
nor
hel
.
But
there
shall
be
Vita
sine
morte
,
Dies
sine
nocte
,
securitas
sine
timore
,
&c.
There
shall
be
life
without
death
,
day
without
night
,
security
without
feare
,
pleasure
without
paine
,
tranquillity
without
labour
,
beauty
without
deformity
,
strength
without
weaknesse
,
euery
thing
that
is
good
,
without
any
thing
that
is
bad
:
To
conclude
,
Eye
hath
not
seene
,
nor
eare
heard
,
neither
hath
it
entred
into
the
heart
of
man
,
the
things
which
God
hath
prepared
for
them
that
loue
him
,
Isa.
64.4
.
1.
Cor.
2.9
.
Let
the
faithfull
soule
sigh
out
this
meditation
,
with
blessed
Gregory
,
Bone
Iesu
,
verbum
patris
,
doce
me
facere
voluntatem
tuam
,
vt
à
spiritu
tuo
bono
ductus
,
ad
beatam
illam
proueniam
ciuitatem
.
O
sweet
Iesus
,
thou
that
art
the
word
of
the
Father
,
teach
me
thy
wil
,
that
being
guided
by
thy
good
Spirit
,
I
may
bee
brought
vnto
that
Citty
,
where
there
is
Certa
securitas
,
secura
aeternitas
,
&
aeterna
tranquillitas
,
&
tranquilla
foelicitas
,
&
foelix
suauitas
,
&
suauis
iucunditas
.
Where
there
is
Security
,
Eternity
,
Tranquillity
,
Felicity
.
Vbi
tu
Deus
cum
Patre
&
Spiritu
Sancto
,
regnas
per
infinita
secula
.
Greg.
in
Psal.
sept.
Where
thou
dost
raigne
as
God
,
with
the
holy
Ghost
,
world
without
end
.
Let
vs
therefore
stand
with
our
loynes
girded
,
like
good
seruants
waiting
for
their
master
:
Let
vs
pray
,
that
this
Kingdome
would
come
;
&
let
vs
ingeminate
that
of
the
Spouse
,
the
Church
of
Christ
,
Come
,
Lord
Iesu
,
come
quickly
,
Apoc.
22.
And
here
let
vs
rest
our
thoughts
a
while
,
and
settle
our
meditations
on
serious
consideration
of
this
great
day
,
not
curiously
to
define
or
determine
,
how
farre
,
or
how
neere
,
the
day
or
yeere
when
these
things
shall
be
,
it
being
lockt
from
vs
,
and
kept
vnreueyled
in
the
secret
counsell
of
God
:
yet
wading
herein
as
farre
as
Hercules
Pillars
,
that
is
,
as
farre
as
the
word
of
God
will
conduct
:
but
where
the
holy
Ghost
is
silent
,
and
hath
not
a
tongue
to
speake
,
my
penne
shall
not
indite
,
nor
my
eare
listen
thereunto
.
And
first
I
will
set
downe
the
opinions
and
coniectures
of
others
,
touching
the
end
of
the
world
.
Augustine
reckoneth
vp
six
Ages
of
the
world
,
August
.
l.
1.
in
Gen.
con
.
Manichaeos
.
the
first
from
Adam
to
Noah
,
the
second
,
from
Noah
to
Abraham
,
the
third
from
Abraham
to
Dauid
,
the
fourth
from
Dauid
,
to
the
captiuity
of
Babylon
,
the
fift
from
the
captiuity
of
Babylon
vnto
Christ
,
the
sixt
from
Christ
,
vnto
the
end
of
all
things
,
the
day
of
Iudgement
.
So
that
this
Age
in
which
we
liue
,
is
the
last
Age
,
and
may
bee
termed
the
decrepit
and
old-age
of
the
world
:
and
if
Saint
Iohns
time
was
the
last
howre
,
then
surely
these
our
times
are
the
last
minutes
:
Then
now
the
end
of
all
things
is
at
hand
,
and
wee
are
they
vpon
whom
the
ends
of
the
world
are
come
,
and
Christ
is
ready
to
iudge
the
quick
and
the
dead
.
But
how
long
this
last
Age
,
being
the
dotage
of
the
world
,
will
continue
,
it
is
conceald
from
men
and
Angels
.
Augustine
told
his
friend
Heschius
(
curiously
inquiring
of
the
end
of
the
world
)
that
hee
durst
not
measure
,
limit
or
determine
the
times
and
seasons
which
God
hath
put
in
his
owne
power
;
it
may
be
euery
mans
answere
vnto
all
such
curious
questionists
.
There
are
very
many
of
the
learned
Rabbins
,
Oraculum
a
schola
Eliae
.
who
being
ledde
by
their
owne
vaine
and
weake
coniectures
,
would
seeme
to
set
downe
a
certaine
set
time
of
the
end
of
the
world
,
positiuely
affirming
the
world
shall
indure
six
thousand
yeeres
,
and
those
yeeres
they
doe
distribute
into
two
thousand
before
the
Law
,
two
thousand
vnder
the
Law
,
two
thousand
after
the
Law
;
wherevpon
some
other
faine
,
that
the
world
shall
indure
six
dayes
,
as
it
was
made
in
six
dayes
,
&
the
length
of
euery
day
to
bee
a
thousand
yeeres
;
as
if
it
had
beene
Dauids
meaning
where
he
saith
,
that
A
thousand
yeeres
in
thy
sight
are
as
yesterday
,
Psal.
90
v.
4.
Whereas
his
meaning
is
,
that
all
things
past
,
and
to
come
,
are
present
with
God
.
Indeede
it
is
the
Deuils
policy
,
because
hee
would
haue
vs
to
put
off
farre
from
vs
the
euill
day
,
and
with
the
sluggard
in
the
Prouerbs
,
desire
yet
a
little
more
sleepe
,
a
little
more
slumber
,
to
busie
vs
with
an
infinite
many
of
friuolous
,
idle
,
and
vnprofitable
questions
,
that
we
may
neglect
that
one
thing
which
is
necessary
:
as
namely
,
a
careful
preparation
,
rather
then
a
curious
inquiry
,
to
watch
and
pray
,
according
to
our
Sauiours
counsell
,
lest
that
day
come
on
vs
vnawares
,
and
we
found
sleeping
:
for
as
Augustine
truly
;
Prophecies
are
sooner
fulfilled
,
then
vnderstood
.
Prophetias
impleri
quam
intelligi
,
Aug.
Of
that
day
and
houre
knoweth
no
man
,
no
not
the
Angels
in
heauen
,
neither
the
Sonne
,
but
the
Father
,
Mark
.
13.32
.
If
our
Sauiour
would
haue
reuealed
this
day
vnto
any
,
doubtlesse
hee
would
haue
reuealed
it
vnto
his
Apostles
,
his
secretaries
,
his
fauourites
,
his
followers
,
vnto
whom
hee
imparted
greater
things
,
and
better
things
,
yet
hee
tels
them
flatly
,
Non
est
vestrum
nosse
tempora
,
&c.
It
is
not
for
you
to
know
the
times
or
the
seasons
,
which
the
Father
hath
put
in
his
owne
power
,
Act.
1.7
.
Of
the
day
and
houre
knoweth
no
man
,
no
not
the
Angels
.
The
Angels
abound
with
much
knowledge
,
naturall
,
experimentall
,
and
reuealed
,
vnto
whom
God
himselfe
doth
reueale
certaine
Ambassages
to
conuay
vnto
his
children
,
and
hauing
farre
better
meanes
of
knowledge
then
wee
haue
,
for
as
much
as
they
know
God
intuendo
,
by
his
looking
in
his
face
,
Matth.
18.10
.
But
wee
haue
our
knowledge
,
discurrendo
,
by
discussing
,
reasoning
,
disputing
,
and
that
not
a
priori
neither
,
but
a
posteriori
,
by
his
backe
parts
,
as
hee
hath
manifested
himselfe
in
his
works
,
being
mirabilis
in
maximis
,
mirabilis
in
minimis
,
wonderfull
in
all
his
workes
:
The
inuisible
things
of
him
are
clearely
seen
in
the
creation
of
the
world
,
and
are
vnderstood
by
the
things
that
are
made
,
Rom.
1.20
.
And
yet
of
that
day
and
houre
knoweth
no
man
,
no
,
not
the
Angels
in
heauen
,
neither
the
Sonne
.
To
let
passe
Epiphanius
interpretation
,
Epiphanij
in
illum
locum
expositio
est
valdè
arguta
&
detorta
,
Martyr
.
&
his
witty
,
but
wrested
distinction
of
a
twofold
knowledge
,
[
](A02223-e20090-b)*
*
Executionis
Scientiae
.
I
will
,
vnder
the
correction
of
the
Learned
,
shew
,
how
Christ
knowes
the
day
,
&
yet
how
he
is
ignorant
of
it
.
It
should
seeme
strange
,
that
the
wisedome
of
God
should
bee
ignorant
of
those
things
which
are
in
God
,
neither
can
it
be
said
,
that
Christ
being
GOD
and
man
,
in
one
person
together
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
his
Deity
should
not
informe
his
Humanity
,
as
our
soule
doth
the
body
,
but
leaue
it
destitute
of
knowledge
:
for
in
Christ
,
saith
the
Apostle
.
i.
in
his
humane
nature
,
dwelleth
the
fulnesse
of
the
Godhead
bodily
,
Colos.
2.9
.
Christ
himselfe
being
the
best
and
truest
interpretour
of
his
owne
words
,
thus
expounds
himselfe
,
As
the
Father
gaue
me
commandement
,
euen
so
I
doe
,
Iohn
14.31
.
Therefore
because
Christ
was
sent
as
an
Ambassadour
,
to
declare
and
manifest
the
will
of
the
Father
,
hee
would
neither
do
,
or
speake
any
thing
,
but
that
vnto
the
which
end
hee
was
sent
:
as
therefore
hee
was
an
Ambassadour
,
sent
out
of
the
bosome
of
the
Father
,
he
is
said
to
be
ignorant
,
because
he
had
no
commission
to
reueale
it
:
Aquinas
part.
3.
q.
10.
Art.
2.
According
to
that
of
Aquinas
,
Dicitur
nescire
,
quia
non
facit
scire
:
He
is
said
not
to
know
,
because
hee
would
not
haue
vs
to
know
;
thus
hee
told
his
Disciples
,
It
is
not
for
you
to
know
the
times
and
the
seasons
,
Act.
1.7
.
I
will
conclude
with
the
saying
of
Augustine
,
Ne
nos
addamus
inquirere
,
quòd
ille
non
addidit
dicere
,
Aug.
Epist.
146.
Secret
things
belong
vnto
the
Lord
,
reuealed
things
vnto
vs
,
Deu.
29.
verse
29.
Let
vs
not
dare
to
pry
into
the
Arke
of
the
Lord
,
striuing
to
know
that
which
is
impossible
for
vs
to
know
,
it
being
reserued
vnreuealed
within
the
secret
bosome
of
his
sacred
Maiesty
.
The
word
of
God
affoordeth
vs
certayne
signes
and
prognosticks
,
whereby
wee
may
conclude
of
a
certainty
,
that
that
day
is
not
farre
off
:
the
first
is
this
:
The
reuealing
and
comming
of
Antichrist
.
Antichrist
must
first
come
,
Antichrist
the
forerunner
of
the
end
of
the
world
.
so
saith
the
Apostle
.
That
Man
of
sin
must
first
bee
reuealed
,
before
that
day
come
,
that
sonne
of
perdition
,
2.
Thess.
2.
ver.
3.
Little
children
,
saith
S.
Iohn
,
it
is
the
last
time
:
and
as
you
haue
heard
Antichrist
shall
come
,
euen
now
are
there
many
Antichrists
,
whereby
we
may
know
that
it
is
the
last
time
,
1.
Ioh.
2.18
.
I
neede
not
proue
that
the
Pope
of
Rome
is
Antichrist
:
many
by
their
writings
haue
made
this
plaine
and
apparent
,
and
discouered
that
Man
of
sinne
,
vnto
the
whole
world
,
as
manifest
to
bee
Antichrist
,
as
he
is
Pope
.
The
second
signe
,
that
the
day
is
at
hand
,
is
,
an
Apostasie
from
Faith
,
and
from
sound
Doctrine
,
of
which
the
Apostle
speaketh
:
Now
the
Spirit
speaketh
expresly
,
that
in
the
latter
times
,
some
shall
depart
from
the
faith
,
giuing
heed
to
seducing
spirits
,
and
doctrines
of
Deuils
,
1.
Tim.
4.1
.
And
is
not
this
time
come
to
passe
already
?
are
not
many
carryed
about
like
vapours
in
the
ayre
,
with
euery
blast
of
vaine
Doctrine
,
hauing
itching
eares
,
affecting
alwayes
some
new fangled
point
or
other
?
what
a
dispute
beginnes
there
to
bee
about
that
Twinne
of
our
saluation
,
Faith
and
Repentance
,
touching
the
priority
of
them
?
which
makes
me
thinke
,
that
either
men
haue
no
repentance
,
or
else
no
faith
:
vnlesse
both
consist
vpon
the
tippe
of
the
tongue
,
in
prattling
,
not
in
practice
.
The
third
is
the
promulgation
of
the
Gospell
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
throughout
the
whole
world
.
So
saith
our
Sauiour
Christ
,
And
this
Gospell
of
the
Kingdom
shall
bee
preached
throughout
the
whole
world
,
and
then
shall
the
end
come
,
Mat.
24.14
.
It
must
bee
published
among
all
Nations
,
Mar.
13.10
.
And
is
not
the
sound
thereof
already
gone
forth
into
the
ends
of
the
earth
?
is
it
not
spred
already
from
Dan
,
euen
vnto
Beersheba
?
from
one
Sea
coast
vnto
another
?
The
fourth
is
,
the
rising
vp
of
false
Christs
and
false
Prophets
.
Many
shall
come
in
my
name
(
saith
our
Sauiour
Christ
)
saying
,
I
am
Christ
,
and
the
time
draweth
neere
,
Luke
21.8
.
And
many
false
Prophets
shall
arise
,
and
deceiue
many
,
Matth.
24.11
.
The
fift
signe
is
,
Iniquity
shal
abound
,
The
fift
signe
is
the
generality
of
sinne
.
Matth.
24.12
.
There
shall
bee
such
a
generall
infection
of
sinne
,
Men
shall
be
louers
of
their
owne
selues
,
couetous
,
bosters
,
proude
,
blasphemers
,
disobedient
to
parents
,
vnthankefull
,
vnholy
,
without
naturall
affection
,
truce-breakers
,
false
accusers
,
incontinent
,
fierce
,
despisers
of
those
that
are
good
;
Traytors
,
heady
,
high
minded
,
louers
of
pleasures
,
more
then
louers
of
God
,
hauing
a
forme
of
godlines
,
but
deny
the
power
thereof
,
2.
Tim.
3.1.2.3.4
.
And
this
is
Gods
ordinary
proceeding
against
sinne
,
hee
doth
neuer
punish
generall
,
vntill
sinne
bee
growne
generall
.
God
neuer
washt
away
the
inhabitants
of
the
earth
,
with
the
waters
of
his
wrath
,
vntill
all
flesh
had
corrupted
his
way
vpon
the
earth
,
vntill
the
earth
was
filled
with
cruelty
,
and
all
the
imaginations
of
the
thoughts
of
mans
heart
were
euill
,
onely
euill
,
continually
euill
,
Gen.
6.5.11.12
.
The
Lord
neuer
rayned
downe
fire
and
brimstone
from
the
Lord
,
out
of
heauen
,
vpon
those
two
Cities
,
Simeon
and
Leui
like
,
sisters
in
sinne
,
vntill
hee
had
made
enquiry
whether
there
were
any
righteous
men
amongst
them
;
for
the
Lord
,
had
it
not
derogated
from
his
Iustice
,
and
so
consequently
from
his
glory
,
in
not
being
a
iust
reuenger
of
sinne
,
was
as
willing
,
and
as
well
contented
,
as
Abraham
,
that
Sodom
should
be
saued
,
for
euery
petition
returned
vnto
Abraham
with
some
aduantage
:
and
most
comfortable
is
it
,
the
Lord
neuer
ceased
graunting
,
till
Abraham
ceased
asking
;
but
in
the
end
there
being
such
a
penury
,
such
a
scarcity
,
such
a
nullity
of
good
men
,
that
the
Lord
destroyed
them
with
fire
and
brimstone
,
and
so
it
remaines
vntill
this
day
,
as
a
monument
of
Gods
wrath
,
Mare
mortuum
.
a
Sea
of
fire
and
brimstone
.
If
we
trauell
vnto
that
great
City
Ierusalem
,
the
Metropolis
of
the
world
,
the
Lady
of
the
earth
,
the
perfection
of
beauty
,
wee
shall
finde
it
but
a
heape
of
stones
.
But
what
did
moue
the
Lord
to
destroy
so
famous
a
City
,
called
the
City
of
God
,
the
habitation
of
the
most
Highest
,
a
place
where
he
did
delight
to
dwell
?
yet
sin
had
made
her
infamous
and
odious
in
the
sight
of
God
:
the
contagion
and
infection
of
sinne
was
generall
,
and
that
not
only
some
kinde
of
sinnes
,
but
all
sinne
,
all
oppression
,
that
is
,
all
kinde
of
sinne
:
Synechdoche
speciei
.
and
well
may
it
bee
,
for
oppression
is
a
crying
sinne
,
and
they
that
make
no
conscience
of
great
sinnes
,
surely
,
will
not
make
conscience
of
lesser
;
and
these
sinnes
were
not
committed
in
corners
,
or
by-lanes
,
but
in
the
open
streets
,
in
the
market
place
;
men
were
growne
impudent
in
sinne
;
all
oppression
was
in
the
midst
of
Ierusalem
,
Ierem.
6.
vers.
6.
sinne
was
growne
generall
,
Ierusalem
was
a
denne
of
Theeues
;
there
was
no
righteous
man
found
throughout
the
whole
City
,
that
executed
iudgement
,
and
sought
the
truth
;
No
,
nor
at
the
Court
,
amongst
the
great
Men
,
amongst
the
Rulers
,
amongst
the
Noblemen
,
These
haue
altogether
broken
the
yoke
,
and
burst
the
bond
:
no
,
nor
yet
amongst
the
Prophets
,
for
they
prophesie
falsely
,
and
the
Priests
beare
rule
by
their
meanes
,
that
is
,
both
agree
together
,
in
a
mutuall
and
meere
collusion
of
the
people
,
as
the
Pope
with
his
orders
of
begging
Fryers
:
first
,
they
robbe
and
deceiue
the
people
,
and
then
they
diuide
the
spoile
,
Ierem.
5.1.5.31
.
To
conclude
,
sinne
was
as
generall
in
Ierusalem
,
as
euer
it
was
in
the
old
world
when
it
was
destroyed
with
water
,
or
in
Sodome
,
that
City
of
pride
,
luxury
,
idlenesse
,
when
it
was
burnt
with
fire
;
so
Ierusalems
punishments
were
paralell
to
her
sinnes
;
her
sinnes
were
generall
,
her
iudgements
were
as
generall
:
There
is
not
one
stone
left
vpon
another
,
of
so
many
stately
buildings
,
on
which
the
Iewes
so
confidently
presumed
,
Ioseph
.
l.
6.
hist.
Iud.
and
so
presumptuously
insulted
ouer
the
Romanes
,
saying
,
that
if
the
Romans
had
wings
,
yet
they
could
not
flye
ouer
their
wals
,
and
inuade
their
City
.
And
is
not
sinne
growne
as
generall
in
this
world
,
as
euer
't
was
in
the
old
world
,
or
in
Sodome
,
or
in
Ierusalem
?
may
we
not
as
iustly
take
vp
the
complaint
of
Isay
in
his
time
?
Both
head
is
sicke
,
and
heart
is
heauie
,
Isai
1.5
.
where
,
by
head
(
as
Interpreters
obserue
)
is
meant
the
King
(
for
the
Prophet
speaketh
vnto
the
Iewes
,
as
if
they
were
one
body
)
and
when
the
Prophet
complained
of
this
sicknesse
of
the
head
,
he
meant
Ahaz
,
who
then
was
head
of
the
Kingdome
,
and
his
disease
was
not
in
the
foote
,
as
Asa
his
gout
,
but
in
the
corruption
of
his
life
,
hee
did
nothing
that
was
right
in
the
sight
of
the
Lord
his
God
,
2.
K.
16.2
.
&
the
hart
is
the
Priests
that
if
they
be
such
as
they
should
be
,
may
very
well
resemble
the
heart
,
that
as
the
heart
communicateth
vitall
spirits
vnto
the
whole
body
,
so
the
Ministers
of
God
should
endeuour
to
create
the
life
of
grace
in
euery
mans
soule
:
But
if
,
like
the
heart
,
they
do
not
employ
themselues
in
their
peculiar
office
and
dutie
,
preaching
the
Word
of
God
in
season
and
out
of
season
,
quickning
the
members
that
are
dead
in
sin
,
and
endeuouring
daily
the
conuersion
of
soules
,
by
wholsome
doctrine
,
and
holy
conuersation
;
then
are
they
not
hearts
any
longer
,
but
harmes
,
and
in
Gods
due
time
they
shall
bee
trodden
vnder
foote
like
clay
in
the
streete
,
or
cast
out
with
vnsauory
salt
to
the
dounghill
.
The
foot
may
not
find
fault
with
head
or
heart
:
only
I
will
ingeminate
the
Prophets
words
,
Both
head
is
sick
,
and
hart
is
heauy
:
The
matter
which
I
haue
in
hand
,
forceth
mee
to
shew
the
generalitie
of
sinne
,
and
so
consequently
the
propinquity
of
the
general
Iudgement
.
If
God
should
look
downe
from
heauen
vpon
the
children
of
men
,
and
marke
what
is
done
amisse
in
this
our
sinful
Sublunarie
,
he
may
see
that
al
are
gone
aside
,
euen
from
the
highest
to
the
lowest
,
from
the
youngest
to
the
eldest
,
from
the
richest
to
the
poorest
,
from
the
Eagle
to
the
Wren
,
They
are
altogether
become
abominable
,
there
is
none
that
doth
good
,
no
,
not
one
,
Psalme
14.3
.
The
foundations
of
the
Earth
are
out
of
course
,
sinne
hath
gotten
the
vpper
hand
,
iniquity
aboundeth
,
vertue
is
disgraced
,
vice
aduanced
.
Sin
now
adaies
is
growne
vnto
such
a
presumption
,
and
that
notwithstanding
the
sword
of
Authoritie
,
which
vnlesse
it
lay
vnsheathed
in
the
hand
of
the
Magistrate
,
bearìng
it
in
vaine
,
were
able
to
destroy
this
Hydra
of
sinne
,
though
new
heads
budded
out
continually
.
It
it
recorded
of
a
French
Ambassador
in
the
time
of
King
Richard
the
third
,
how
he
told
the
King
,
that
there
were
three
great
Whores
in
England
,
Pride
,
Couetousnesse
,
Luxurie
:
If
this
Ambassador
were
to
come
againe
,
he
may
tell
the
King
,
that
there
are
more
then
tenne
times
three
;
not
a
sinne
but
hath
his
mate
:
Pride
and
Ambition
,
Couetousnesse
and
Extortion
,
Adultery
and
Fornication
,
Flattery
and
Dissimulation
,
Strife
and
Contention
,
Swearing
and
Forswearing
,
Lying
and
Cursed
speaking
,
Chambering
and
Wantonnesse
,
Strife
and
Enuying
;
nay
,
more
sinnes
then
I
can
name
,
Si
superbientibus
angelis
Deus
non
pepercit
,
quantò
minùs
tibi
putredo
&
vermis
?
Bernard
.
and
such
sinnes
as
are
not
to
be
named
.
To
insist
a
while
vpon
some
particulars
,
to
begin
first
with
the
first
,
that
first
sinne
of
Pride
,
so
hatefull
in
the
highest
Eye
,
that
it
threw
the
Angels
out
of
Heauen
,
whereby
they
became
reprobate
Deuils
:
and
yet
no
sinne
so
common
,
none
growne
more
generall
,
then
this
sinne
of
Pride
.
Were
the
daughters
of
Zion
euer
more
proud
and
haughtie
,
then
our
Dames
of
England
?
who
are
so
farre
from
being
like
women
that
professe
the
feare
of
God
,
1.
Tim.
2.10
.
that
they
scarce
looke
like
the
creatures
of
God
,
being
so
miscreate
ofttimes
,
and
so
deformed
with
their
French
,
their
Spanish
,
and
their
foolish
fashions
,
with
their
Plumes
,
Fannes
,
Feathers
and
Fardingales
,
Veluet
Vizards
,
that
they
looke
rather
like
some
Antickes
,
Maskers
,
May
games
?
Esaias
Text
of
fashions
is
multiplied
by
the
fancies
of
our
time
:
Their
bonnets
,
and
their
bracelets
,
their
slippers
and
their
mufflers
,
their
vailes
,
their
wimples
,
and
their
crisping
pinnes
,
their
round
tyers
like
the
Moone
,
Isaiah
3.19
.
Yet
he
makes
no
mention
of
the
yellow
Ruffes
,
of
their
perfumed
shagged
haire
,
which
neuer
grew
vpon
their
ownehead
;
nor
of
their
painted
faces
:
a
pretty
artificiall
meanes
to
mend
the
workmanship
of
their
Maker
.
But
I
thinke
,
that
the
Mystery
of
this
art
may
rather
be
reduced
to
the
common
place
of
whorishnesse
,
or
in
a
nearer
tearme
,
the
attire
of
an
harlot
,
Prou.
7.
that
as
Erasmus
said
of
a
Lyar
,
Oftende
mihi
mendacem
,
&
ostendam
tibifurem
,
shew
me
a
Lyar
,
and
I
wil
shew
thee
a
thiefe
:
so
shew
mee
a
painted
face
,
may
I
say
,
and
I
will
shew
thee
a
whore
,
for
shee
dwels
at
the
Signe
of
a
painted
face
.
Neither
is
this
sinne
of
pride
peculiar
vnto
women
onely
,
but
also
to
men
,
for
they
are
almost
become
like
vnto
women
,
as
though
they
were
willing
to
change
sexes
with
them
.
In
the
time
of
Popery
,
as
one
saies
wittily
,
England
was
made
an
Asse
to
beare
the
burthen
of
the
Popes
taxations
:
but
now
England
is
metamorphosed
into
an
Ape
,
an
imitator
of
all
fashions
,
of
all
Countries
and
Nations
,
France
,
Spaine
and
Italy
,
&c.
To
leaue
pride
as
an
vgly
monster
,
and
to
speake
of
the
generalitie
of
the
sinne
of
whoredom
,
which
deserues
the
second
place
in
Satans
Kingdome
:
The
base-begotten-bastard-broode
that
this
sin
brings
foorth
into
the
world
,
manifests
the
generality
of
it
:
for
almost
what
Parish
within
this
Kingdom
,
nay
,
almost
in
the
whole
world
,
but
hath
an
adulterous
issue
within
it
?
and
wheras
one
hath
none
,
another
hath
two
.
Beside
,
how
is
the
bed
of
honourable
marriage
abused
by
vnlawfull
mixtures
?
God
that
is
vnus
one
,
as
Bernard
,
Vnissimus
,
most
one
,
hath
made
vnam
,
one
woman
vni
,
for
one
man
,
and
one
man
for
one
woman
;
so
speakes
the
Prophet
;
And
did
hee
not
make
one
?
where
God
sends
vs
backe
to
the
coppie
,
and
first
institution
of
marriage
,
he
made
one
man
for
one
woman
,
Adam
for
Eue
,
and
ioyned
them
both
together
in
one
inuiolable
band
of
honorable
wedlock
,
Ge.
2.24
.
Yet
had
he
abundance
of
spirit
,
that
is
,
by
that
selfe
same
secret
inspiration
,
whereby
Adam
became
a
liuing
soule
,
by
that
same
powerfull
influence
,
if
I
may
so
speake
,
God
could
haue
created
more
men
for
one
woman
,
yet
he
did
not
.
And
why
would
he
not
?
Because
he
sought
a
godly
seede
;
that
is
,
as
marriage
is
honourable
,
so
the
fruite
of
this
diuine
ordinance
should
bee
holy
,
not
illigitimate
,
not
bastards
,
not
a
promiscuous
seede
,
Malach.
2.15
.
But
alas
,
how
is
the
ende
of
marriage
peruerted
?
how
doth
euery
man
neigh
after
his
neighbours
wife
?
Ieremie
5.8
.
That
is
,
men
are
as
shamelesse
,
and
as
resolutely
impudent
in
this
filthy
fact
,
like
welfed
horses
,
that
haue
no
vnderstanding
,
Psalm
.
32.9
.
which
the
Prophet
calles
the
sinne
of
abomination
,
Ezek.
22.11
.
How
doth
euery
man
lay
waite
at
his
neighbours
doore
?
Iob
31.4
.
that
is
,
by
priuate
stealth
,
to
warme
anothers
bed
,
leauing
their
own
cisternes
,
the
wife
of
their
youth
,
to
embrace
the
bosome
of
the
stranger
,
Prou.
5.
But
I
will
leaue
this
sinne
in
secret
where
it
is
committed
:
for
the
silent
night
onely
is
guiltie
of
these
vnchast
actions
,
and
secret
chambers
are
only
priuie
vnto
these
works
of
darkenesse
:
this
sin
is
more
suspected
then
knowne
,
and
yet
knowne
too
well
,
to
be
too
too
generall
.
Drunkennesse
may
be
the
third
head
of
this
monstrous
Hel-hound
,
and
Cerberus
of
sinne
:
how
generall
is
this
shamelesse
,
swinish
,
idle
,
base
,
beastly
sinne
growne
!
It
was
once
but
one
mans
sinne
,
and
of
infirmity
too
,
as
not
knowing
the
vertue
of
the
grape
,
Chrysost.
nor
the
qualitie
of
that
liquor
:
and
long
since
it
hath
beene
scorned
,
as
the
beggers
fault
.
Hence
came
the
Prouerbe
,
As
drunke
as
the
Begger
.
But
now
adayes
it
is
reputed
not
only
the
Seruingmans
complement
,
but
the
Gentlemans
grace
.
Seneca
spake
wel
of
these
times
,
Habebitur
aliquando
abrietati
honor
,
&
plurimum
caepisse
vini
,
virtus
erit
,
The
time
shall
come
,
that
honour
shall
be
attributed
to
drunkennesse
,
and
to
drinke
much
wine
,
shall
bee
accounted
vertue
and
valour
.
How
many
now
adaies
draw
their
whole
Patrimonie
thorow
their
throate
;
making
a
practice
,
almost
a
profession
of
drunkennesse
:
rising
vp
earely
to
follow
strong
drinke
,
and
so
continue
vntill
night
,
till
wine
enflame
them
?
Isaiah
5.11
.
And
as
the
Wise
man
speaks
,
tarrie
long
at
the
wine
,
Prou.
23.29
.
Our
Tauernes
,
our
Innes
,
and
Alehouses
,
were
they
well
lookt
into
by
the
Magistrate
,
would
yeeld
too
many
of
such
kind
of
stayers
by
,
who
,
vnder
pretence
of
drinking
a
pot
or
two
,
fill
their
braines
ere
they
go
away
and
emptie
their
purse
.
I
will
not
insist
any
longer
in
discoring
Satans
kingdom
.
From
the
generalitie
of
these
sins
,
we
may
conclude
an
vniuersalitie
of
all
the
rest
.
What
sin
is
there
,
but
is
growne
as
generall
,
as
euer
the
Plague
was
in
any
citie
or
countrie
?
like
Naamans
leprosie
,
it
hath
ouerspred
the
whole
body
;
From
the
sole
of
the
foote
,
to
the
crowne
of
the
head
,
there
is
no
soundnes
,
but
wounds
,
swellings
,
&
putrifying
sores
,
Isa.
1.6
.
Sin
is
growne
vnto
such
an
height
,
and
to
such
a
head
,
that
it
is
safer
for
a
man
to
commit
sin
,
then
to
reproue
it
;
and
hee
that
refraineth
his
foote
,
and
runneth
not
into
the
same
excesse
of
riot
,
shall
be
a
prey
,
a
scorne
,
a
by
word
,
a
derision
,
a
laughing
stocke
.
Behold
,
the
regions
are
white
vnto
haruest
,
sinne
is
ripe
,
euen
to
the
full
growth
;
and
therefore
assuredly
it
will
not
be
long
ere
the
Lord
sends
foorth
his
Labourers
,
those
winged
executioners
of
his
wrath
,
with
sickles
in
their
hands
,
to
gather
the
wicked
into
bundles
,
that
they
may
be
cast
into
hell
.
It
is
the
Lords
gracious
and
mercifull
dispensation
to
prorogue
a
while
the
tearme
of
his
comming
,
because
wee
should
haue
a
little
more
time
to
repent
in
,
and
so
be
left
without
lesse
excuse
.
Let
vs
then
vse
the
Lords
patience
,
as
a
spurre
and
prouocation
vnto
repentance
,
so
saith
the
blessed
Apostle
prophesying
of
the
Atheists
of
our
time
,
who
doe
not
sticke
to
say
,
Where
is
the
promise
of
his
comming
?
Sheweth
what
vse
they
should
make
of
the
seeming
slacknes
of
his
comming
,
his
long
suffering
,
is
an
argument
that
the
Lord
is
not
willing
,
that
any
should
perish
,
but
that
al
should
come
to
repentance
,
2.
Pe.
3.9
And
thus
mercifully
the
Lord
dealt
with
the
old
world
;
after
hee
had
threatned
their
destruction
,
hee
gaue
them
one
hundred
and
twenty
yeeres
to
repent
in
,
Gen.
6.3
.
Put
not
then
off
farre
from
thee
the
euill
day
:
if
the
Lord
seemes
slack
,
it
is
because
thou
shouldest
flye
speedily
with
Lot
vnto
Zoar
,
that
is
,
accelerate
thy
repentance
.
Almighty
God
hath
already
whet
his
sword
,
and
bent
his
bow
,
and
made
it
ready
,
how
soeuer
he
may
seeme
slack
,
yet
he
may
easily
come
before
thou
art
ready
;
if
hee
doth
come
,
thou
being
vnprepared
and
vnprouided
,
assuredly
he
will
pay
thee
home
for
thus
abusing
his
patience
.
The
Heathen
writer
could
say
thus
much
,
Valer.
Max.
Deum
grauitate
supplicij
compensare
tarditatem
puniendi
,
the
greatnesse
of
his
punishment
shall
recompence
the
slacknesse
of
his
comming
,
when
he
doth
come
:
when
Deus
&
dies
vltionum
conuenerint
,
when
the
God
of
vengeance
,
and
the
day
of
vengeance
shall
meet
together
,
thou
shalt
bee
payed
home
for
altogether
.
I
will
conclude
with
that
questioned
.
Authour
to
the
Hebrewes
:
Yet
a
very
little
while
,
and
he
that
shall
come
,
wil
come
,
and
will
not
tarry
,
Heb.
10.37
.
The
last
vse
shall
bee
an
exhortation
to
repentance
,
and
that
betime
,
while
wee
haue
time
:
Walke
,
saith
our
Sauiour
Christ
,
in
the
day
,
Iohn
11.
v.
9.
that
is
,
in
thy
life
,
which
is
but
a
moment
,
a
spanne
of
time
,
The
night
commeth
wherein
no
man
can
worke
,
Iohn
9.
v.
4.
that
is
,
the
night
of
thy
death
,
which
is
the
conclusion
of
the
day
of
thy
life
,
and
then
there
is
no
more
time
to
worke
out
our
saluation
.
For
an
Angell
hath
sworne
from
heauen
,
by
him
that
liueth
for
euermore
,
that
time
shall
be
no
more
,
Apoc.
10.6
.
that
is
,
after
this
acceptable
time
,
no
more
time
for
repentance
,
no
more
daies
of
saluation
.
The
Apostle
wils
vs
to
doe
good
while
we
haue
time
,
intimating
therby
,
that
after
this
time
,
Cypr.
there
is
no
more
time
.
Vitae
aut
hic
amittitur
aut
tenetur
:
cùm
isthinc
excessum
fuerit
,
nullus
poenitentiae
locus
,
nullus
satisfactionis
effectus
:
Life
here
is
either
got
or
lost
;
for
when
we
goe
out
of
the
body
,
there
is
no
place
for
repentance
,
no
effect
of
satisfaction
;
if
we
haue
sinned
to
day
,
and
haue
not
repented
,
it
may
be
wee
shall
haue
leaue
of
the
Lords
patience
,
to
learne
it
better
another
day
:
but
after
the
transmigration
of
the
soule
from
the
body
,
there
remaines
nothing
else
,
but
a
fearfull
looking
for
of
iudgement
.
It
stands
vs
therefore
vpon
the
saluation
of
our
soule
,
to
looke
before
wee
leape
,
to
be
certaine
that
wee
haue
one
foote
vpon
the
border
of
Canaan
,
before
wee
leaue
our
earthly
tabernacle
.
Let
vs
make
our
election
sure
vnto
vs
,
by
true
and
speedy
repentance
;
and
seale
vp
this
comfortable
conclusion
to
our
soules
,
that
our
sinnes
are
pardoned
in
the
bloud
of
Christ
.
Suppose
that
the
generall
day
of
Iudgement
were
farre
off
,
and
that
this
day
of
saluation
were
to
shine
vpon
this
Land
,
still
on
to
the
worlds
end
:
yet
what
is
that
to
thee
or
mee
?
the
day
of
grace
endeth
to
thee
and
mee
,
at
the
day
of
our
death
;
after
that
,
the
Lord
shall
neuer
offer
mercy
vnto
vs
.
It
is
the
gracious
and
merciful
dispensation
of
almighty
God
,
who
when
hee
may
iustly
cut
thee
off
,
as
thou
art
committing
of
sinne
,
and
throwe
thee
downe
to
hell
,
yet
hee
giues
thee
space
and
time
to
repent
of
this
thy
sinning
,
and
so
thy
sinnes
may
bee
done
away
.
Thus
our
Sauiour
speaking
of
that
woman
Iezabel
:
for
so
the
holy
Ghost
points
her
out
,
by
the
finger
,
as
it
were
in
contempt
,
saith
,
That
hee
gaue
her
space
to
repent
of
her
fornication
,
and
shee
repented
not
,
Reuel
.
2.21
.
Meaning
,
hee
did
let
her
liue
to
repent
,
whereas
if
hee
had
cut
her
off
before
,
hee
had
taken
from
her
the
time
of
repentance
.
Thus
after
he
had
threatned
a
Deluge
and
destruction
vnto
the
old
world
,
hee
gaue
them
many
yeeres
to
repent
,
before
hee
washt
them
away
with
the
waters
of
his
wrath
.
He
gaue
Sodom
&
Gomorrah
,
two
sinfull
Cities
,
hee
gaue
them
a
time
to
repent
.
Niniue
had
a
time
,
Ierusalem
had
a
time
,
two
and
fortie
yeeres
after
the
passion
of
Christ
,
the
Figge
Tree
had
a
time
,
Chrys.
obseruat
.
the
foolish
fiue
Virgins
had
a
time
when
they
might
haue
entred
,
nay
,
God
giues
a
time
,
and
lends
a
long
space
vnto
the
most
prophane
,
to
make
them
the
more
inexcusable
;
Cursed
Cain
,
prophane
Esau
,
desperate
Iudas
,
they
had
all
a
time
.
This
gracious
proceeding
doth
the
Lord
obserue
and
keepe
,
and
will
vnto
the
worlds
end
;
hee
giues
vnto
some
of
vs
twenty
yeeres
,
vnto
some
thirty
,
vnto
some
forty
,
vnto
some
fifty
,
euen
vntill
gray-headed
Age
,
the
blossome
of
the
graue
,
Hec
momentum
vnde
dependet
aeternitas
,
Aug.
bids
vs
prepare
our
winding
sheete
.
And
if
in
all
this
time
,
which
in
all
is
but
a
spanne
,
a
moment
,
a
small
scantling
,
wee
let
it
slippe
vntill
our
glasse
bee
all
runne
out
,
and
the
thred
of
our
life
cleane
cut
off
;
then
are
wee
left
without
excuse
,
and
our
end
is
damnation
.
The
children
of
this
world
are
wise
in
their
generation
,
they
take
their
time
and
opportunity
.
The
Marchant
buyeth
while
the
Mart
lasteth
,
the
Souldier
fighteth
while
the
battell
indureth
:
the
Husband-man
soweth
while
it
is
winter
,
reapeth
when
it
is
summer
.
That
faithfull
measurer
of
time
,
heauens
great
Ornament
,
obserueth
his
rising
and
setting
.
The
Sunne
,
the
Moone
and
Starres
keepe
their
constant
reuolution
according
to
the
will
of
their
Maker
,
in
the
first
Creation
;
The
Storke
,
the
Turtle
,
and
the
Crane
know
their
appointed
time
,
Ierem.
8.7
.
But
man
neglects
his
time
,
and
lets
it
steale
away
one
day
after
another
,
vntill
the
day
of
grace
bee
closed
vpon
him
.
Wee
are
called
vpon
to
repent
in
the
dayes
of
our
youth
,
before
sin
is
habituated
,
&
custome
of
sinning
hath
taken
away
the
sense
of
sinne
.
Remember
thy
Creator
in
the
dayes
of
thy
youth
,
Eccles.
12.1
.
But
men
for
the
most
part
refuse
to
repent
vntill
they
be
old
,
and
so
by
a
iust
iudgement
of
God
,
they
goe
downe
to
the
graue
,
hauing
their
bones
full
of
the
sinnes
of
their
youth
;
for
how
almost
is
it
possible
that
we
should
repent
truely
,
when
wee
be
old
?
repentance
is
so
hard
and
difficult
a
thing
,
a
heauy
burthen
,
a
difficult
duty
;
Age
of
it selfe
is
a
burthen
,
a
sicknesse
,
a
languishing
disease
:
the
Sergeants
and
Officers
of
Death
haue
arrested
euery
limbe
,
&
haue
taken
vp
the
whole
body
,
as
an
habitation
of
death
.
One
crieth
with
the
Shunamites
child
,
Non
vita
longa
,
sed
longa
aegritudo
.
Alas
,
my
head
,
alas
,
my
head
,
another
with
with
Antiochus
,
My
belly
,
my
belly
,
the
third
with
Asa
,
Shaking
Palsie
.
My
feet
,
my
feete
:
this
mans
limbs
tremble
as
a
reed
shaken
with
the
winde
,
another
mans
limbes
are
like
the
dead
boughes
of
a
dying
barke
,
Dead
Palsie
.
one
laboureth
in
one
disease
,
another
in
another
one
in
the
chollicke
,
another
in
the
stone
;
this
mans
eyes
begin
to
waxe
dimme
,
his
eares
deafe
,
his
wind-pipes
euen
stopt
vp
with
flegme
,
his
teeth
falling
out
of
his
head
,
his
hands
possest
with
the
palsie
,
his
legges
not
able
to
beare
vp
his
body
,
his
knees
strike
one
against
another
,
his
backe
not
able
to
beare
the
waight
of
a
Grashopper
:
and
when
man
is
brought
vnto
such
an
exigent
that
hee
cannot
put
off
,
or
put
on
his
owne
clothes
,
how
shall
he
put
off
sins
,
and
put
on
newnesse
of
life
?
Surely
,
I
see
not
how
he
can
repent
,
vnlesse
hee
repents
that
he
hath
liued
too
long
,
and
therfore
they
wish
for
welcome
death
:
when
little
doe
they
well
consider
,
that
death
is
the
dissolution
of
a
miserable
life
,
but
a
passage
to
a
worse
,
a
gate
,
an
entrance
to
hell
,
if
they
dye
vnrepentant
.
Augustine
his
counsell
in
this
case
is
very
heauenly
,
and
very
worthy
to
be
embraced
.
Lib.
de
Vtilitat
.
poen.
agend
.
Age
poenitentiam
dum
sanus
es
,
si
sic
agis
,
dico
tibi
quod
securus
es
,
quia
poenitentiam
egisti
eo
tempore
quo
peccare
potuisti
:
si
vis
agere
poenitentiam
,
quando
iam
peccare
non
potes
,
peccata
te
dimiserunt
,
non
tu
illa
:
Repent
while
thou
art
in
good
health
,
if
thou
dost
so
,
I
tell
thee
,
thou
art
safe
,
because
thou
repentedst
,
when
thou
couldst
haue
sinned
;
if
thou
dost
repent
,
when
by
reason
of
the
weakenesse
of
thy
body
,
thou
art
not
able
to
performe
the
workes
of
darknesse
,
sinne
hath
left
to
saue
mee
.
Acts
3.19
.
Repent
therefore
,
that
thy
sinnes
may
bee
done
away
,
when
the
time
of
refreshing
shall
come
from
the
presence
of
God
.
and
that
with
all
speede
.
Pharaoh
bad
Moses
pray
for
him
to
morrow
:
but
doe
thou
repent
to
day
,
thou
knowest
not
whether
thou
shalt
liue
vntil
to
morrow
,
thy
life
is
but
a
flower
flourishing
to
day
,
fading
to
morrow
,
but
a
bubble
soone
blowne
vp
,
soone
blowne
out
:
thou
maist
dine
in
all
thy
royalty
with
Balthasar
,
carouse
in
golden
bowles
,
yet
ere
thy
dinner
be
ended
,
such
is
the
vncertainty
of
our
fleeting
life
,
thy
soule
may
bee
diuorced
from
thy
body
,
and
thy
body
fit
for
no
company
,
but
the
wormes
.
It
is
not
to
morrow
that
God
requireth
,
but
to
day
:
To
day
if
you
wil
heare
my
voice
,
Heb.
3.15
.
Remember
that
there
will
be
a
day
,
when
there
will
be
iudgement
without
mercy
,
when
,
if
thou
neglectst
this
day
of
saluation
,
this
acceptable
season
,
thou
shalt
bee
cast
to
Hell
,
and
there
shalt
lye
in
misery
,
howling
,
and
crying
out
,
O
miserable
wretch
that
I
am
,
what
did
I
meane
,
that
I
did
not
confesse
my
sins
,
repent
and
turne
to
God
,
when
I
was
vpon
earth
?
now
I
see
others
partakers
of
heauenly
ioyes
,
and
I
thrust
out
and
cast
into
these
miserable
torments
;
where
thou
shalt
bee
inforced
to
say
,
O
how
iust
are
Gods
iudgements
!
I
was
spoken
vnto
,
but
I
would
not
heare
:
I
was
instructed
out
of
Moses
and
the
Prophets
,
and
intreated
by
the
Ministers
of
Christ
to
repent
;
but
I
stopped
mine
eares
against
their
admonitions
.
How
doe
I
iustly
feele
that
,
which
nothing
could
make
me
feare
?
Let
vs
not
therfore
neglect
this
opportunity
,
this
space
which
is
our
life
time
,
&
a
time
which
God
in
mercy
hath
allotted
vnto
vs
to
repent
in
:
after
this
time
repentance
will
neuer
be
preached
any
more
,
nor
sinnes
pardoned
.
Nazian.
Hic
namque
peccatorum
remissio
,
vbi
peccatorum
commissio
,
hic
nobis
prompt
a
medela
est
,
post
autem
clausa
est
omnis
medicinae
falutis
,
For
sinnes
are
remitted
here
,
where
as
they
were
committed
.
Heere
onely
haue
wee
the
Balme
of
Gilead
to
cure
the
wounds
of
a
sinfull
soule
,
but
hereafter
all
medicines
of
saluation
shall
bee
lockt
from
vs
,
and
we
from
them
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Basil
.
Basil
:
This
present
time
in
which
wee
liue
,
is
the
time
of
repentance
and
remission
of
sinnes
.
Frustra
sibi
homo
post
hoc
corpus
promittit
,
quod
in
hoc
corpore
comparare
neglexit
,
Augustine
.
August
.
And
therefore
in
vaine
doth
man
promise
vnto
himselfe
,
that
after
this
life
,
which
he
doth
neglect
to
obtain
this
life
.
This
is
our
day
,
the
next
is
the
Lords
day
,
wherein
he
wil
come
to
iudge
euery
man
according
to
his
wayes
;
as
the
Tree
groweth
,
so
it
falleth
,
and
as
it
falleth
,
so
it
lyeth
;
as
men
liue
,
so
they
die
,
and
as
they
die
,
so
they
come
to
Iudgement
.
In
what
sinnes
sosoeuer
wee
dye
vnrepented
of
,
in
the
same
shall
wee
bee
iudged
and
condemned
.
Let
vs
learne
therefore
,
in
our
growth
to
grow
the
right
way
,
let
vs
looke
toward
Ierusalem
,
growe
toward
heauen
,
that
is
,
let
vs
liue
wel
,
that
wee
may
dye
well
:
so
that
at
the
worlds
generall
Iudgement
,
at
the
resurrection
of
the
iust
,
wee
may
meet
our
Sauiour
in
the
ayre
,
and
be
euer
with
him
,
Amen
.
Come
,
Lord
Iesus
,
come
quickely
.
FINIS
.