Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	fire_n	hell_n	worm_n	1,679	5	10.4739	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08578	An explanation of the generall Epistle of Saint Iude. Delivered in one and forty sermons, by that learned, reverend, and faithfull servant of Christ, Master Samuel Otes, parson of Sowthreps in Norfolke. Preached in the parish church of Northwalsham, in the same county, in a publike lecture. And now published for the benefit of Gods church, by Samuel Otes, his sonne, minister of the Word of God at Marsham	Otes, Samuel, 1578 or 9-1658.; Otes, Samuel, d. 1683.	1633 (1633)	STC 18896; ESTC S115186	606,924	589

up thy Dan. 5. 2. 22. selfe against the Lord of heaven c. And so a number that see the judgement of God upon their fathers and friends and yet they come not their owne hearts and say with David It is I that have sinned and my fathers house and what have these sheepe done let thy 2 Sam. 24. 17. hand be upon mee and my fathers house and not upon this people The fall of Adam was the juster in that he tooke no heed by the fall of Angels The sinne of the old world was the greater they saw Gen. 8. and heard both of the fall of Angels and of the fall of Adam and yet these examples could not make them beware Thus Paul reasoned with the Romanes for that they learned not by the example of the Iewes he calleth them to a second view of it Behold saith hee the bountifulnesse and the severity of God towards them which have fallen severity but towards thee bountifulnesse if Rom. 11. 22. thou continue in this bountifulnesse or else thou shalt be cut off This is the end of all Scripture to apply examples and doctrines to us for the increase of knowledge and conscience Thus Absalom is an example to all rebels how they lay their hands on the Lords 2 Sam. 17. 2 Sam. 15 Acts 5. 2 Pet. 2. 2 Reg. 9. annointed Achitophel to all bad counsellors Ananias to all lyers Herod to all persecutors Balaam to all greedy wretches Iez●bel to all proud women Therefore Moses upbraideth Israel that they seeing the examples of them that worshipped Baal-peor yet runne into the same sin he maketh them stocks blocks beasts without eyes saying The Lord hath not given you an heart to perceive and eyes to see and eares to heare unto this day Deut. 29. 4. To apply this Hath France been plagued so that their channels have overflowed with blood not with water Hath God plagued Flanders that their children be fatherlesse their wives widdowes their houses turned over unto strangers their lands to aliens hath Germany been grieved Scotland distressed and we regard it not we are blinder than Pharoah and more beasts than Nebuchadnezzar To tame a Lion they use to beat a little dogge before him So to tame us of a Lion-like nature God hathbeaten France Flanders Germany c. Tune tua res agitur paries cum proximus ardet O England looke unto thy selfe end let thy neighbours fire make Examples not regarded aggravate punishment thee take heede of approching flames As God said of Babell Come downe and sit in the dust so virgin daughter Babel c. So say I Come downe and sit in the duste o virgin daughter England There is no throne o daughter of the Chaldeans For thou shalt no more be Esa 47. 1. called tender and delicate Take the milstones and grinde meale lose thy locks make bare thy feete uncover thy legges passe thorow the flouds Thy filthynes is discovered and thy shame shal beseen Thou shalt no more be called the mother of kingdomes Lay thy hand therfore O virgin daughter England upon thy heart repent of thy sinnes and God will repent of his plagues turne away from thy sinnes and God wil turne his face from thy sinnes and blot out all thy misdeeds And thus much being spoken as touching the end of Sodomes punishment I come now unto the punishment it selfe and that is double First fire Secondly Eternall fire But first fire For among the judgements of God fire ever hath beene a principall We use to say that fire and water have no mercy and it is so therefore when God would punish notorious sinnes he plagued them with fire When the uncleane lusts of Sodome cried up to heaven The Lord rained fire and brimstone from Gen. 19. the Lord out of Heaven upon them and destroied them When Israell lusted after flesh God sent fire into the host which burnt amongst Numb 11. 1. them and consumed the utmost part of the Host When the Captaines of Ahaziah came prowdly against Elisha the man of God they 2 Reg. 1. and their Fifties were consumed with fire The two notable whoremongers of Iuda were burnt with fire in so much as it Luk. 9. grew to a proverbe in Iuda The Lord make thee like Zedekiah and Gen. 6. like Abab whom the King of Babell burnt in the fire The Samaritans refusing to lodg the Lord Iesus the Apostles would have prayed 2 Pet. 3. for fire to come from heaven to destroy them When Christ Iesus will come to judgement he will come in fire Once the world was drowned and then it shal be burned For The heavens shall passe in manner of a tempest the Elementes shall melt for servent heat the earth Mat. 25. 41. and all that is therupon shall burne And when he will judge the 2 Thess 1. 8. world to a certaine set punishment it is to fire Goe yee cursed into everlasting fire This is the punishment of the damned For when the Lord shall shew himselfe from heaven with his mighty Angels In flaming fire they shal be throwen into a burning Lake The paines of hell are described many wayes they are called Vermis conscientiae a worme of Conscience Tenebrae exteriores utter Mar. 9. 4. Mat. 22. 13 Apoc. 20. Luk. 6. 25. Mat. 25. 41. 2 Thes 1. 8. Esa 30. Apoc. 19. darkenesse Secunda mors the second death fletus stridor dentium weepings and gnashing of teeth the place of Divels losse of Gods presence want of his countenance Tophet and the vallie of mourning but chiefly fire and the burning lake O what an horror is it ever to feele a gnawing worme ever to lie in darknesse to see death ever to weepe and gnash our teeth to be among Divels to fry in fire But as the Poet unable to se out the sorrowes of Niobe Fire fearefull hell fire more fearefull was driven to wrappe up her heade in a cloud so words fayle me you cannot heare it my tongue cannot expresse it all our hearts cannot comprehend it the paines of hell are unspeakeable as the joyes of heaven are incomprehensible As the one cannot be 1 Cor. 2. 8. perceived by the eye nor received by the eare nor conceived by the heart no more can the other If a man were in the fire an hower He would give a hundred thousand pound to come out of it and yet our fire is no more to hell fire than a painted fire is to our fire Horresco referens I tremble I quake rehearsing it Tremble o tremble yee blaspemers that tosse Gods name like to a tennis balle The flying booke of Gods vengeance which is Zach. 5. 1. 2. 3. twenty cubites long and tenne cubites broad wherein is written Ier. 5. 8. 9. the curse that goeth forth oyer the whole earth will seize upon them and cut them of on this side and on that Tremble yee whoremongers which like stoned

and from noone unto night In the day Ios 10. of Ezechia the Sunne went tenne degrees backward In the day of Christs passion the Sunne waxed darke and the Moone lost her light the 1 Reg. 20. earth quaked the graves opened the stones brake the dead rose but in the day of Christ there shal be no Sunne no Moone no Heaven no earth For the Heavens shall passe away in manner of a tempest the Element shall melt for fervent heat the 2 Pet. 3. earth and all that is therupon shall burne and yet this burning shall not be a consuming of the substance but only a purging of the creatures from the drosse of those alterable qualities wherunto they are now subject And therfore finely to this purpose saith venerable Bede Per imaginem transeunt per essentiam subsistunt praeterit figura hujus mundi non substantia their image Beda faileth their essence remaineth the figure of this world passeth away not the substance For if the day of Christs humiliation was so glorious what shal be the day of his glorification Where then will appeare those that make the world and the things of the world their stay when the world and all the wealth and substance of the world must passe away And wher ewill the penny-father and covetous person appeare who like the serpent is ever licking up the dust of the earth and scraping up gold and silver that red and white earth when silver and gold and earth shal be no more Where will the proud ones appeare that fold themselves in silkes and loade themselves with pearles and Iewels when Iewels and pearles shal be no more Where then shall appeare the greedie oppressour whose throate hath beene an open sepulcher When he shal not find a man to oppresse any more Where shall the whoremonger appeare whose body hath beene as the Oven of a Baker when he shall find none to defile any more Where shall the slanderer appeare whose tongue hath cut like a sharpe rasor when he shall not finde any to slander any more where will the drunkard appeare that hath washed his soule with wine and strong drinke when there shal be no liquor any more Where will these magnificent and stately builders appeare when building and state shall fall all to the ground Where shall the usurer appeare who is worse than Hell for Hell torments only the bad but the usurer crusheth and oppresseth both good and bad I say where shall he appeare seeing his house here is the banke of the Divell and his purse Os diaboli the mouth of the Divell Surely he with the Divell must abide in Hell and torments surely all these and The fearfull estate of all sinners at the last judgment all other that have sowen in sinne shall reape miserie for these that have plowed wickednesse shall reape iniquitie Vanitie was their traffique and griefe will be their gaine Detestable was their life and damnable shall be their death For as they have sowen Hos 10. 13. so shall they reape they have sowen in the flesh and of the flesh they Gal. 6. 8. shall reape corruption Tribulation and anguish shall be upon the soule of every one of them when this great day shall be Let us pray therfore that in this great day Christ his wisdome may answere for ourfollie his humilitie for our pride his meekenesse for our crueltie his righteousnesse for our sinnes that this Lambe that was without spot may answere for us who like Iacobs Lambes are full of spots Ostende patri latus vulnera Shew the father thy side and wounds that thy side and wounds may heale us from these sinnes that like the blood of Abel crie against us Amen THE FOVRTEENTH SERMON VERS VII As Sodom and Gomorah and the Cities about them which in like manner as they did c. Sodomesfinne all kind of uncleanesse WEE are come to the third example of Sodome and Gomorah Wherin also he noteth their Sinne. punishment Their sinne was uncleanesse Fornication whordome Incest Buggerie their punishment hell fire the second death the burning lake fletus stridor dentium the horrour of conscience torments unspeakeable Now for their sinne it appeareth how filthy it is seeing that Paul would not have vs eate with whoremongers If any 1. Cor. 5. 11. saith he that is called a brother be a fornicator or covetous or an idolater or a rayler or a drunkard or an extortioner With such see yee eate not And in another place he would have us to be so far from this sinne that he would not have it to be once named amongst us much lesse committed For so runne his words But fornication and all uncleannesse or covetousnesse let it not be once named amongst you Ephes 5. 3. The name as it were darkeneth the Ayre and polluteth the earth the Lord Iesus condemneth the very intent of the heart even lusting after a woman though the act be not done you have heard Mat. 5. 27. 28. saith he that it was said unto them of the old time thou shalt not commit adulterie but I say unto you whosoever looketh upon a woman to lust after her hath committed adulterie with her alreadie in his heart Whordome is one of the manifest workes of the flesh For the Apostle reckoning up the workes of the flesh nameth adulterie Sodoms sinne all kind of uncleanesse first and placeth is as Vrias in the forefront of the battell The workes of the flesh saith he are manifest adultery fornication uncleanesse wantonnesse c. Yea this sinne brings with it horrible dishonour If a theefe saith Salomon steale to satisfy his soule because Gal. 5. 9. he is hungry men doe not so despise him but he that committeth adultery with a woman is destitute of understanding he shall find a wound Pro. 23. 27. and a dishonour that shall never be put away for a whore is a deepe ditch and a strange woman is a narrow pit Yea this sinne will make a man make shipwracke of innocency and honesty A man may aswell Pro. 6. 27. take fire in his bosome and not be burnt or goe upon coales and his feet not be burnt as goe into his neighbours wife and be innocent Pro. 23. 28. The strange woman increaseth the transgressors among men so that it is impossible to be incontinent and honest It is a sinne Hos 4. 11. Pro. 9. 18. Pro. 18. Pro. 6. 26. of which a man or a woman can hardly repent For whordome and wine as the Prophet notes take away the heart The Guests of a strange woman art most of them in Hell For the wiseman further avoucheth Surely her house tendeth to death and her pathes unto the dead This sinne will bring Gods curse upon a mans estate many a man by it is brought to a morsell of bread For fornication is a fire that will devour to destruction and roote out all a mans increase

World and he shall not iudge it as God because that as Esay saith Tollatur impius The wicked must be taken away that he may never see the glory of God but Iohn 12. 47. as man Vt homines videant that men might see the Iudge of men August saith Quamvis non recedat pater à filio unum enim sunt tamen ad iudicium veniet filius non Pater although the Father departeth not from the Sonne for they are one yet the Sonne shall come to iudgement and not the Father Quia ibi nec Deitas Filij nec Patris videbitur for there neither the Deity of the Father nor of the Sonne shall be seene The third thing to bee handled is the manner of his comming to iudgement it will be a most fearefull yet a glorious comming he will come with thousands of his Saints For if other Benches be furnished with Iustices of Peace Gods Bench shall bee furnished with Angels Thousand thousands shall minister unto him and tenne thousand thousand shall stand before him and when hee shall thus come in his glory fulminabit è Coelo the Lord will thunder from Heauen and the highest will give his voyce Now if the thunder and and crackling of a cloud be so terrible what terror shall there be when hee shall thunder that sitteth above the clouds The thunder doth but demolish Mountaines and roote up trees but when God shall thunder out his judgements hee will crush and cast downe King Prince and People that have not made him their fortresse and their tower The thunder doth but shake the clouds make them to flye up and downe as birds in the ayre but when God shall thunder out his judgements hee will shake and astonish the heart and conscience Yet shall there bee then a great difference betwixt a good and a guilty conscience for a good conscience shall bee moved sed ut folium but as a leafe with a little winde and breath of Gods displeasure but the guilty shall bee removed as the foundations of the Earth are shaken with the full rigour of Gods wrath For then as Saint Ierome hath it Terra tremet mare mugiet the Earth shall quake the Sea roare the Ayre ring the World burne And all this all becommeth as a fire-brand or burning coale O miserable sinner how wilt thou tremble when the Lord shall come with thousands of his Saints to judgement and if the just and upright man Iob was afraid of this judgement and therefore cryed out and said Quid agam quo me convertam cum veniet Dominus ad iudicum What shall I doe or whither shall I turne Iob 31. 14. me when the Lord commeth to judgement If Blessed Hillary who from the fourteenth yeere of his age served the Lord in feare and rejoyced before him with trembling as David did By the terror of particular iudgements we may gather the generall who was affraid of this day as it appeareth by his speech upon his death-bed Egredere anima egredere quid dubitas quid times Goe forth O soule go forth why art thou afraid why doubtest thou thou hast served God these seventy yeeres and art thou Psal 14. afraid now to depart If these holy men were afraid of this day how oughtest thou O sinner which hast drunke iniquity like water hast not served thy God one day as thou oughtest to doe I say how oughtest thou to quake and to tremble If the iust shall scarce be saved where shall the poore wretch appeare then thou wilt cry to the Mountaines Fallon us and to the Hils Cover us hide us from the presence of the Lord and from the wrath of the Lambe For the great day of the Lords wrath is come and who can abide it but all will be in vaine If Zephanie spake so tragically of the particular judgement of God by Nebuchadnezar saying The great day of the Lord Zeph. 1. 14 15. is come a day of wrath a day of trouble and heavinesse a day of destruction and desolation a day of obscurity and darkenesse a day of cloudes and blackenesse a day of the trumpet and alarme If Ieremy spake sorrowfully and lamentably of the particular judgement of God upon Ierusalem saying How is the gold become dimme the most fine gold is changed and the stones of the Sanctuary are scattered in the corner of Lament 4. 1. 2 4 5 10 11. every streete The noble men of Sion comparable to fine gold how are they esteemed as earthen pitchers the tongue of the sucking child cleaveth to the roofe of his mouth for thirst and the young children aske bread and no man breaketh unto them They that did feed dilicately perish in the streets and they that were brought up in scarlet imbrace the dung The hands of the pittifull women have sodden their Children which were their meate in the destruction of the daughter of my people The Lord hath accomplished his indignation he hath powred out his fierce wrath he hath kindled a fire in Sion which hath devoured the foundations thereof what may be said of the generall judgement when not one Citie but all Cities shall bee destroyed The reprobates shall see above them an angry Iudge beneath them Hell fire on the right hand their Sinnes accusing them on the left hand the Divels tormenting them within them their gnawing conscience without them the damned spirits bewayling on every side the World burning Vbi regredi impossibile progredi intolerabile where to goe backeward it is impossible and to goe forward intolerable The glorious manner of Christs comming is described by the Apostle The Lord saith hee shall descend from Heaven with a shout and with the voyce of the Archangell and with the trumpet of God then hee shall come not with twelve poore Apostles but with twelve thousand thousand Angels Wel the Lord shall come with thousands of his Angels where note that his second comming shal not be like his first At the first he came in poverty now shall he In Christs humility his glory appeared come in glory at the first he came in humility now shall hee come in Majestie at the first he came with the tongues of men now shall he come with the voice of an Archangell and trumpe of God At the first he came in misery now shall he come in Mat. 24. Luk. 9. 58. Majesty at the first he came with Glory be to God on high now shall he come with vae vae vae with a threefold woe upon them that dwell upon the face of the earth At the first he came with tidings of great joy that shall come upon all people now shall he come with feare and trembling upon all the nations of the earth At the first he came 1 Tim. 1. 17. Apoc. 1. 7. Apoc. 5. as a servant now shall he come as a King At the first he came as a prisoner betweene two theeves now shall he come as a Iudge

divine power have yee not heard it hath it not beene told you from the beginning have yee not understood it by the foundation of the Earth Hee sitteth upon the circle of the Earth and the inhabitants thereof are as Grasse-hoppers he stretcheth out the Heavens as a curtaine and spreadeth them out as a Tent to dwell in And Salomon reasoneth thus Who hath ascended up to Heaven and descended who hath gathered the Wind in his Prov. 30. 4. fist who hath bound the Waters in a garment who hath established all the ends of the World what is his name or his Sonnes name if thou canst tell And God reasoning with Iob saith Where wast thou when Job 38. 4 5 6. 8. I layd the foundations of the Earth declare if thou hast understanding who hath layd the measures thereof if thou knowest or who hath stretched the line over it whereupon are the foundations thereof set or who hath layd the corner-stone thereof or who hath shut up the Sea with doores When it issued and come forth out of the Wombe c. The world is Schola Dei the Heavens declare the glory of God and the firmament sheweth his handy worke And the Apostle affirmeth Psal 19. 1. that God left not himselfe without witnesse in that hee did good and gave us raine from Heaven and fruitfull seasons filling our hearts with food and gladnesse O every showre of raine is a Preacher and tels us there is a God Note this that nothing was made of it selfe nor for it selfe but for another The Heavens we see doe serve the Ayre the Ayre serveth the Earth the Earth the Beasts the Beasts serve Man Man therefore not made of himselfe was made to serve another which can bee no other but God The Lord hath made all things for his owne sake If all things therefore Man which Pro. 16. 4. confuteth Atheisme Againe it is an arrow yea a hammer against Atheisme that all men have a conscience of sinne and are affraid of it Conscience is a witnesse either with us or against us either to excuse us or accuse us It beareth witnesse of what of secret particular actions Against whom against thy selfe To whom to God seeing neither men nor Angels know the secrets of thy heart Let all Atheists barke against the God-head as long as they will Intùs est vermis qui illos mordet within there is a worme that gnaweth them In that men are afraid and ashamed of sinne it argueth that there is a God we see that all creatures purge themselves of their corruption The Sea her froth the water her skumme the earth her vapours the birds their feathers the wine his lees the fire his smoke the oile his some Man therfore that would avoid his sinne and be rid of it hath a conscience of God and proveth there is a God But alas Religion beggeth in these dayes Probitas laudatur alget our religion is in imagination not in faith in opinion not in judgement in the braine not in the heart in word not in deed and effect They professe they know God but inwardly in their works they doe denie him being abominable disobedient and unto every Few truly religious but many Epicures and Atheists good worke reprobate they have a shew of godlinesse but have denyed the power thereof O vile times the worst that have beene ever since the creation of the world and if these dayes should not be shortned no flesh should be saved but for the Elects sake God hath shortned them We Tit. 1. 16. 2 Tim. 3. 5. Mat. 24. 22. Esa 58. 1. 1 Reg. 19. Mar. 3. had need crie aloud and not spare lift up our voices like trumpets For ordinary speaking hath no proportion with extraordinary sinning We cannot come to you as God came to Elias in a still wind in a soft voice we must have Stentors voice be like Iames and Iohn the sonnes of thunder The Heathen said of their infidels Plus amant bovem quā Iovem they love the oxe more than Iupiter we may say of many Christians Plus amant coenam quam coelum cibum quam Christum they love more their supper than heaven more their meat than Christ they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like lapwings that delight in dung like Vespatian who took a tribute of urine Many nations have lived without cloaths without King without armour but never any without God as Tullie said Nulla gens tamfera tamimmanis c. never nation was so wilde so cruell so barbarous but have acknowledged and confessed that there was a God Neere the river Ganges in India be men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mouthes that live by the sent of flowers among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men without hearts that beleeve nothing Socrates said Hoc scio quod nihil scio I know this that I know nothing and they hoc credo quod nihil credo I beleeve this that I beleeve nothing they have set downe their rest Non esse Deum non esse daemonem non esse coelum non esse infernum there is no God there is no divell there is no heaven there is no hell and therefore they say Our life is short and tedious and in the death of a man there is no recovery neither was any knowne that have returned Wisd 2. 1 2 3. 4 5. from the grave wee are borne at all adventure and wee shall be hereafter as though we had never beene for the breath is as smoake in our nosthrills and the words as a sparke raised out of the heart which being extinguished the body is turned to ashes and the spirit vanisheth as in the soft ayre c. Come therefore let us enjoy the pleasures that are present c. These wilde Bores roote up the Lords vineyard these Foxes destroy the grapes these Ionas's trouble the ship of England For Christs Psal 80. 13 14. Church is Christs ship tossed with waves but let us runne with the Apostles and awake our Saviour that hee may hurle out Mat. 14. these Ionas's Thirdly the wicked are here described by their carnalitie and libertie they turne grace into wantonnesse for ungodlinesse hath two branches iniquitie in life and manners and impuritie in religion of the first he saith They turne grace into wantonnesse of the second it is said that they denied God and Christ Iesus Of the Act. 6. Rom. 8. first sort were the Libertines that disputed with Steven Paul had to doe with such hereticks vile men that said faciamus mala ut inde veniat bonum Let us doe evill that good may good come thereof Gods grace ought to lead to repentance Or let us be evill that God may be good let us commit iniquitie that Gods glorie may bee revealed let sinne abound that grace may superabound But their judgement is just and their damnation sleepeth not such are all presumptuous sinners Rom. 6. 1. that will sinne of purpose

quàm anima dissimulans coram Deo Angelis A dead dogge sauoureth lesse in our noses then a dissembling soule an hypocrite doth in Gods and therefore Let death seaze upon them let them goe downe quicke into the grave for wickednesse is in Psal 55. 15. their dwellings even in the middest of them But in that he compareth us to trees it is to teach us that God will come take an account of our fruit A grievous day it will be when he shall say to these hypocriticall professors Where is prayer knowledge godly conference meditation instruction of your families education of your children love of religion The greater part of Christians hypocrites zeale of my glory When hee shall say Why stand these vineyards and yeeld no grapes why hangeth this ivy-bush here and there is no wine why stand these trees and yeeld no fruit what doe these starres in heaven and yeeld no light why doe these husband-men occupie my farme and pay no rent He will command the clouds to raine no raine upon these vineyards he will Esa 5. 7. Luk. 13. cut downe these trees and burne them he will destroy these husband-men let out his vineyard to other husband-men which shall deliver him the fruits in their seasons When God shall aske for fruits we may say as the woman said of her accusers Lord they are gone either wee never had any or else they are lost Mat. 21. 41. either our brests never had milke or else like dry nurses we have lost our milke either our candles never had light or else are out Iohn 8. 1 Pet. 2. Hebr. 12. either we never had any birth-right or else with Esau wee have sold our birth-right either we never had zeale or else it is quenched like the fire on the Altar in the Babylonicall captivity We heare the word we communicate but where is private praier private conference private meditation private instruction of our families We professe Religion we come to the Church we heare the Word for shew only for fashion only of custome not of conscience Dagon of the Philistines and the Arke of God is all one to us the temple of Salomon and the temple of Rimmon is all one the service of God and the worship of Diana is all one Sion and Samaria Ierusalem and Ierico the Gospeland the Masse to us are both alike Satan may say to us as he did unto the Monke who had his portise in one hand and his harlot in the other Parùm refert atraque enim via ducit ad interitum it is no matter both wayes lead to hell and to destruction so it is not matter whether we professe the Gospell or not so long as wee professe it so coldly and so carnally so hypocritically so dissemblingly both are naught both damnable Our carnall gospelling first tooke King Edward from us then Queene Elizabeth from us then King Iames I pray God at the last it take not the Gospell from us and our Soveraigne from us It is monstrous for trees to stand seven and seven yeeres yea forty fifty nay sixty yeeres and more and to yeeld no fruit For us to live long in the Church and to doe no good Devide the world into an hundred parts scarce one is Christendome and that one devide into tenne and scarce one is sincere voide of hypocrisie Oh remember that yee are washed with the water of Baptisme that yee have God for your Father the Church for your mother that yee have beene fedde with the milke of the Gospell instructed in the Word of God fed with the bread of Angels with sacramentall bread and will yee yet live like Ethnicks like Pagans like Turkes like infidels and like hypocrites yet most men so live For what forbidden fruit will they not eate Iudgements denounced against hypocrisie with Adam What Babylonish garment will they not take with Achan What usury with Zacheus and what Naboths vineyard will they not covet with Ahab what sinne is there which they can commit but they have committed they bee trees indeed but bad trees without fruit and therfore two things hath God prepared for them a sharp axe and a quicke fire For every tree Mat. 3. that bringeth not forth good fruit shall be hewne downe and cast into the fire And Saint Iude tells us that these trees be twice dead and plucked up by the rootes dead in worke and deed and inword dead tam in ramis bonorum operum aswell in the boughes of good workes quàm in radicibus fidei as in the rootes of faith twice dead because according to the flesh they be most corrupt and according to the soule most perverse twice dead dead to God dead unto the world both in this world and in the world to come Augustine maketh three deaths the death of the soule the death of the body the death of both body and soule called the second death the first death is here meant But to draw unto a Conclusion If hypocrisie be a sinne so odious and seeing that hypocrites be as clouds without raine as starres without light as trees without fruit and shal be sharply Apoc. 20. 1. punished and pulled up by the rootes Let us stedfastly cleave unto the Lord with full purpose of heart and let us abandon hypocrisie that we may please the Lord and let us reject dissimulation that we may be blessed and let us not presume to carry the name of Christ without sincerity and godlinesse of conversation THE FOVRE AND TVVENTIETH SERMON VERS XIII To whom is reserved blacknesse of darkenesse for ever Hell torments set out by divers names YEE heard before of their sinnes as namely of their Epicurisme in that they did eate and drinke without feare feeding themselves then of their pride in that they were like the waves of the sea swelling high lastly of their hypocrisie in that they were as cloudes that promise raine and had nothing but drynesse in them in that they were as trees that promise fruit and yet they had nothing but leaves And now in these words hee commeth to their punishment and their punishment is that blacknesse of darkenesse is reserved for them for evermote Whereby hee meaneth Hell fire Hell paines For there the Sunne never shineth the Moone and Starres never give light Hell is diversly called by the holy Ghost who taketh great paines in this matter and all to drive us from sin and wickednes He calleth Hell A place for divels Mat. 25. Mat. 18. 8. Mark 9. 2 Thes 1. 8. Psal 11. Vnquenchable fire A worme that ever gnaweth Flaming fire Fire and brimstone A river of hot brimstone All sufferings here but shadowes and beginning of sorrowes A Lake that burneth with fire and brimstone A second death The wine-presse of Gods wrath Damnation of body and soule Esa 30. Apoc. 19. 20. Apoc. 20. Apoc. 14. 19. Mat. 10. 2. 9. Cap. 22. 13. Vtter darkenesse And here in