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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

Christ as though God did beseech you through us wee pray you in Christs stead that ye be reconciled unto God For hee hath made himselfe Iustification upon remission of sinnes and Christs righteousnesse imputed sinne for us that we might be made the righteousnesse of God through him Remission of sinne is the first part of Reconciliation whereby the guiltinesse and punishment of our sinnes is removed from us by Christs sufferings For thus it is written and thus it behooved Christ to suffer and to rise againe the third day that Repentance and Remission of sinnes might bee preached in his name to all nations And Hee through Death hath destroyed him that had the power of Death that is the Divell and that hee might deliver all them which for feare of Death Hebr. 2. 14 15. were all their life time subject to bondage Yea it is Christ alone That Apoc. 1. 5. hath washed us from our sinnes with his bloud Yea His bloud it is that cleanseth us from all sinne 1 Iohn 1. 7. Imputation of righteousnesse is the other part of Reconciliation whereby by Christs righteousnesse being imputed unto us we appeare just and blamelesse before God our Father For by him wee have received the attonement And as by the offence of Rom. 5. 11 16. one the fault came on all men to condemnation So by the justifying of one the benefit abounded towards all men to the justification of life And Hee hath now reconciled us in the body of Col. 1. 22. his flesh through Death to make us holy and unblameable and without fault in the sight of God his Father Now againe of Remission and Imputation spring Iustification and Adoption For Being justified by Faith wee have Peace Rom. 5. 1. towards God through our Lord Iesus Christ For when the fulnesse of time was come God sent foorth his Sonne made of a woman and made under the Law that hee might redeeme them which were under the Law that wee might receive the adoption of Sonnes Iustification is that wherby we being delivered before God of the guiltinesse of sin are accounted just For Who shall lay any thing Rom. 8. 33. to the charge of Gods chosen It is God that justifieth who shall condemne As by one mans disobedience many are made sinners so by the obedience Rom. 5. 19. of one shall many also bee made righteous Adoption is that whereby wee are accounted Sonnes and heires of God For yee have not saith Paul received the spirit of Rom. 8. 15. bondage to feare againe but yee have received the Spirit of Adoption whereby we crie Abba Father And hee further affirmeth That we are all the Sonnes of God by Faith in Christ Iesus From these two wee obtaine these two blessings First that all crosses turne to us to the best so saith the Apostle All Rom. 8. 28 things worke together for the best ●o them even them that are called of purpose For though hee visit 〈◊〉 sinnes with rods and our offences with scourges yet his loving kindnesse will hee never take from us nor suffer his truth to faile Secondly by Iustification and Adoption wee obtaine a chiefety or rule over all Creatures except Angels For so saith David Thou hast made him little lower than Angels and crowned him Psal 8. 5 6. with glory and worship Thou hast made him to have dominion in the Workes of thy hands thou hast put all things under his feete And the Sanctification in Mortification and viyification Sanctification imperfect in this life same also the Author of the Epistle to the Hebrewes affirmeth Now for Sanctification whereby God beginneth in us holinesse that hath two members Mortification to sinne and Resurrection to righteousnesse Mortification is the first part whereby the power of sinne is killed in us and of this Mortification Paul speaketh thus Our old man is crucified within that the body of sinne might bee destroyed that henceforth wee should not serve sinne And againe That Rom. 6. 6. Gal. 2. 19. I might live unto God I am crucified with Christ Resurrection unto righteousnesse is whereby sanctity holinesse is really inherent and begun in us and is increased dayly more and more For Wee are buried with Christ by Baptisme unto his death that like as Christ was raised from the dead by the glory of his Rom. 6. 4. Father So wee also should walke in newnesse of life These parts of Sanctification referred unto the Soule are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but referred to the Body they are called frustus seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fruits This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a renewing of all the faculties of the Soule a converting them from evill to good A bringing foorth of fruits worthy amendment of life And Luke 3. 8. this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his Initium beginning comitem and his companion His beginning is is godly sorrow for whose heart Gods spirit doth touch is sorry for his sinnes committed against so mercifull a Father His Companion is a spirituall combate for the Flesh lusteth against the Spirit and the Spirit against the Flesh Gal. 5. 17. This Sanctification being the second principall part of our Redemption is the quallity whereby Gods spirit doth renew us and begin in us newnesse of life but it is not perfect absolute in us Paenitentia amor sequuntur noticiam nostram Repentance and Love follow our Knowledge but our knowledge is 1 Cor. 13. 9. but in part And this I note against the blasphemy of Osiander who saith that the essentiall righteousnesse of Christ is in us but the righteousnesse of Christ is without us not within us and is apprehended by Faith And therefore Pauls care was to bee found in him that is in Christ Not having saith Paul mine Phil. 3. 9. own righteousnes which is of the Law but that which is through the Faith of Christ even the righteousnesse which is of God through Faith For the righteousnesse whereby wee are justified is the meere imputation of Christs worke unto us and therefore this word Imputation is tenne times recited in one Chapter When a friend Rom. 5. of his owne goods and not of mine payeth debt that I owe that payment or satisfaction is mine it is imputed to mee when as yet it is the worke of my friend and none of mine After the same manner the righteousnesse of Christ is ours This righteousnesse therefore whereby wee are justified is Grace and not Nature Imputation not Essence it is a Communication of the benefit of Christ not a commixion of essence it is Holinesse is said in diverse senses an effect of the proper worke of Christ non substantia ipsa Christi not the very substance of Christ The other righteousnesse wherewith he sanctifieth us is but begun onely it is not absolute For as the Sunne shineth and as the fire warmeth us and yet doe not transferre their essence into us

this Apostle Nay better for Iudas Iscariot was Christs steward his pursebearer disburser of all things for Christ and his company and yet a theefe a traytor a devill Non omnes filii Sanctorum qui loca sancta tenent They are not all the sonnes of Saints nor Saints themselves which hold the places of Saints God oftentimes bestoweth upon wicked men lofty titles and high places partly to their greater condemnation the mighty shall be mightily tormented and partly for the punishment of ungratefull people as Saul over the Israelites Againe in that Iude was not ashamed of his name but in the very first inscription of this Epistle setteth downe his name wee which are the Ministers of God are taught not to be ashamed of our calling though scornefully by scorners of Religion wee are termed Priests The Iewes though they mocked Christ when bowing their knees they cryed Haile King of the Iewes against their wils they honoured him for indeed he was King of the Iewes and of the Gentiles So these gracelesse contemners of our glorious calling when they thinke to vilifie us by calling us Priests against their wils they magnifie us their reproachfull scoffes should not daunt us nor discourage us in our calling for he that hath called us and sent us will bee with us as hee was with Moses and as he was with Ieremie Be not affraid Exod. 3. 12. Ier. 1. 8. of their faces I will be with thee Secondly the person writing is described by his calling for he calleth himselfe Servum Dei The servant of God Of servants there bee three sorts Some are servants by slavish and voluntary subjection these the Apostle calls The servants of sinne Qui facit peccatum servus est peccati He which Iohn 8. 34. Rom. 6. 16. committeth sinne is the servant of sinne and they which serve sinne Duram serviunt servitutem serve an hard service for the wages of sinne is Death Secondly There be servants by condition which are either born such by nature or taken captives in Warre or bought with money To these servants Saint Paul speaketh thus Servants obey those which are your Masters according to the flesh with feare and Ephes 6. 5 6. August de Civu Dei lib. 19. Cap. 15. trembling and with simplicitie of heart not with eye-service as men-pleasers but as the servants of Christ Nomen istud culpâ mervit non natura This name of servant not nature but sinne deserved For the name of servant was never heard of till Noah cursed Canaan the sonne of Cham Who discovered his fathers nakednesse Cursed be Canaan a servant of servants shall he bee Gen. 9. 25. Thirdly Servants by Office Calling and Profession and these are of two sorts for men are either the servants of God generally or particularly Generally they are Gods servants which acknowledge Servants of God divors kinds of them To be Gods servant the greatest honour him for their Lord and doe that service which is due to him Hi veri servi Dei These are the true servants of the true God and such servants must wee bee if wee will be saved Particularly they are the servants of God who in some severall calling doe service to God as Magistrates and Ministers these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a speciall service be the servants of God Now Iude professeth himselfe a servant of Iesus Christ First by condition because by Christ hee was redeemed and delivered from the slavery of Sinne and tyranny of Satan Secondly by Office and calling also hee was the servant of Iesus Christ not onely in his generall calling as hee was a Christian but also in his particular as he was an Apostle And note that Saint Iude doth not call himselfe a governor a or teacher or an Apostle but the servant of Iesus Christ as Paul doth and as Iames and Peter did For this is the best title above the title of Lords Dukes Phil. 1. 1. Iam. 1. 1. 1 Pet. 1. 2. Esa 40. 23. Kings Emperours who perish For God bringeth the Princes to nothing and maketh the Iudges of the Earth as Vanitie It is more to bee the servant of Iesus Christ than to be the greatest Prince Potentate or Personage in the World for if the servants of Iesus Christ though never so poore base and beggerly yet happy and blessed if not the servants of Iesus Christ though never so rich noble and great yet miserable and wretched This knew Paul and therefore trode all his titles under his feet as Phil. 3. 5 6. dung so that he might know Christ and serve him This service lasteth for ever as a colour set on with oyle And the Lord Iesus as Man is called a servant as God he was Lord of men and Angels for he was the man Iesus and the Lord Iesus Gods service is perfect 1 Cor. 8. freedome Gods servants on Earth are freemen in Heaven Citizen with the Saints Free Denizens of the celestiall Ierusalem their Ephes 2. 19. Rom. 6. 22. fruit is in holinesse and their end everlasting life What honour should wee desire but this to bee the servants of God Godlinesse 1 Tim. 1 6. is great gaine and to serve God hath promise both of this life and the life to come If the service of Salomon was so good a service That they were counted happy that stood before him 1. Chro. 12. What is the service of God and how happy are his servants Many thinke themselves much graced and honoured if they can get into some Noblemans service and weare his Livery as did Doeg and the servants of Saul how much more honour is it to 1 Sam. 22. bee Gods servant Who will make us of servants Sonnes heires Ephes 5 6. and coheires with Christ The Israelites found Gods service to be the best service 2 Chron. 12. 8. Cyrus at the conquest of Babylon offered largely to them that would serve him but God offereth more largely Theodosius held it more noble to be membrum Ecclesiae quam caput imperii a member of the Church than the head of the Empire So we may resolve that it is better to be a servant of God than Lord of all the World For while wee serve him all other creatures in earth and in heaven serve God needs not our service wee need his Lordship us But if we will be Gods servants we must addict our selves wholy to his service and to serve God in earth as the Angels doe in heaven for so wee pray Thy Will be done in earth as it is in heaven And for this end were wee created therefore saith the Mat. 6. 10. Apostle Wee are the workemanship of God created in Christ Iesus unto good workes And what better worke than to serve the Lord Iesus Nay the service of God is the end of our Redemption For he Luke 1. 74. hath delivered us from the hands of our enemies that wee should serve him without feare in holinesse

25. In the glory of his Father with all his holy Angels Thirdly great in respect of the prisoners that shall be arraigned For when he shall come in the clouds of heaven every eye shall see him even those that peirced him and all the kindreds of the earth shall wayle Apoc. 1. 7. before him Nay then The Kings of the earth and great men and rich Apoc. 6. 15. men and the chiefe Captaines and the mighty men and every bond man and every free man shall be arraigned And therefore it may well be called a great day for if the particular day of the destruction of Ierusalem was so grievous that the Prophet cryed out The great Zeph. 1. 14 15 16 day of the Lord is neer it is neer hasteth greatly even the voice of the day of the Lord the strong man shall cry there bitterly That day is 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 clouds and blacknesse a day of I●●l 2. 10. 11. the trumpet and alarum against the strong Cities c. And againe the earth shall tremble before him the heavens shall shake the Sunne and Moone shall be darke and the starres shall withdraw their shining and the Lord shall utter his voyce before his host for his host is very great For he is strong that doth his work For the day of the Lord is great very terrible and who can abide it What shall be the generall day of the destruction of the whole world when the Elements shall melt with 2 Pet. 3. heat the heavens shall passe away with a noyse the earth shall reele and stagger like a drunken man and the world shall burne Good Lord what a great day will this be when all the Saints out of heaven all the damned out of hell all the dead bodies out of the earth must appeare Not an Angell spared not a divell respited not a Saint or sinner rescued but all must be summoned to give their attendance and to make their appearances Once the world was destroyed with water but now it shal be consumed with fire For the Lord Iesus shall shew himselfe from heaven with his mighty Angels 1 Thes 1. 7 8. in flaming fire rendring vengeance unto them which know not God and which obey not the Gospell of our Lord Iesus Christ Let thy heart dwell seriously in this meditation but a little imagine that thou sawest the world on fire the Iudge sitting the dead standing before him the sinnes of all men revealed the divels accusing Eccles 7 38. them it would beat downe many sinnes in thee Remember the end and thou shalt never doe amisse Christ speaking of that day saith That there shall be signs in the Sun and in the Moon and in the Stars and Luke 21. 25 26 upon the earth trouble among Nations with perplexity the Sea and the waters shall rore and mens hearts shall faile them for feare and for looking after those things that shall come on the world for the powers of heaven Iudgement terrible to all but especially to the wicked shall be shaken Others Sessions and assizes be fearefull to malefactors what shall Gods assizes bee when the Ancient of dayes shall sit whose garments are white as snow and the haire of his head is like pure wooll and his throne like a firy flame Then Dan. 7. 9. fulminabit dominus e Caelo the Lord shall thunder from heaven and the highest will give his voyce And if the thunder and ratling of a cloud be so terrible what terrour shall there bee when he shall thunder that sits above the clouds For then Terra tremet Mare mugiet the earth shall quake the Sea rore the ayre ring the World burne and if Tota terra the whole pillars of the earth must move how should this move man who is but a cold of earth If virtutes Coeli the powers of heaven must tremble what will befall those mindes of mudde and earth that have never a thought of heaven If the Angels of God shall stand then at a gaze how agast will the wicked be whose portion is with the Divell and his Angels If the Heavens must cleave and the Elements bee rent asunder how will earthly hearts faile and breake If the righteous shall scarce be saved Vbi impius Where shall the wicked and the sinner appeare If S. Ciprian is said so Ciprian much to feare diem Iudicii the day of Iudgement that he cleane forgot diem martyrii the day of Martyrdome and earthly torment and no marvell Nam timor mortis nihil ad timorem Iudicis the feare of temporall death is nothing to the feare of him that hath power of eternall life and death And if they be in such amaze Ad quos judex For whose glorie and good the Iudge shall come how shall they stand amazed Contra quos Index against Apoc. 20. whom and for whose eternall shame and paine the Iudge shall 1 Co● 1. 25. come If Heaven and earth shall flie before him Quomodo stabimus ante potentissimum quem nemo potest vincere how shall we be 1 Tim 1. 17. able to stand before the most mightie whom none can vanquish For the weakenes of God is stronger than men Ante prudentissimum quem nemo potest fallere before the most wise whom no man can deceive For he is God only Wise and in him are hid all the treasures of wisdome knowledge and understanding Ante piissimum quem nemo potest corrumpere before the most just whom no man can corrupt His judgement will be Rectum judicium a right and a true judgement he cannot faile either Ignorantia legis as not knowing the Law For he gave the Law and he will judge according to the Law nor yet ignorantia facti As not seeing the fact For his eyes goe thorow the World Ye may interprete them if ye will 7. thousand thousand eyes For he is Totus oculus All eye Aug. The consideration of this should stirre us up to be carefull and circumspect in all our wayes that we never treade our shooe awry nor offend this Iudge in any thing that at this great day we may find him a gentle and a loving Lambe and not a Lion of Iuda For as to the wicked the Iudge is terrible so to the godly friendly and as to the wicked this great day is a day How can the wicked stand before the uncorrupt Iudge of redemption But to proceed a little further this day is called a day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an excellencie For never day was like unto it In the day of Israel when he went out of Aegypt The Sea fledde Iordan was driven backe the mountaines skipped like Rammes and the little hills like yong Sheepe In the day of Iosua the Sunne stood still in Psal 114. Heaven from morning to noone

whose hands are full of blood The Drunkard whose body is as the swill-tub the irreligious person that seldome prayeth seldome giveth thankes or heareth Gods Word Quaeres quae spes quoad animi solatium hisce What hope of heaven and happinesse can these men have how thinke they to escape this fire of hell Scientes prudentes vivi videntesque pereunt knowing understanding alive and seeing they shall perish GOD shall raine upon them snares fire brimstone this shall bee their portion to Psal 11. drinke So much for the first punishment of the reprobate Fire The second punishment of the reprobate is eternall fire fire and eternity of fire All paines here have an end but the paines of hell have no end Whereupon Augustine Miseris erit mors fine morte finis sine fine defectus sine defectu c. To these miserable Aug. lib. de Spiritu anima cap. 56. wretches there shall be a death without death an end without end a decay without decay because their death shall ever live and their end shall ever begin and their decay knoweth not how to decay death shall presse them but not extinguish them sorrow shall torment them and not drive away their feare the fire shall burne them and not consume them nor yet dispell their darkenesse for in this fire is obscuritie darkenesse and in this obscurity and darkenesse feare and trembling and in this combustion and burning sorrow they shall alwaies suffer torment and alwayes shall feare because they shall be tormented without hope of pardon If after so many thousand yeeres as Eternity of torments in hell aggravate misery they have haires on their heads they might have an end of their torment there were some hope and they might indure those torments more quietly but because they have no hope that ever their paines shall be either eased or ended desperatione deficiunt they faile they faint and quaile thorow despaire Et ad tormenta non sufficiunt and they are no way able to indure those torments Ibi erit tortor semper caedens there shall be a tormentor ever beating them Et vermis semper corrodens and a worme alwayes gnawing them Etignis semper comburens a fire alwayes burning them For their worme shall not dye neither shall their fire be quenched sinnes shall bee detected and the sinnes shall be punished Esa 66. 24. and that for ever they shall see divels but not God Quod est omnium meseriarum miserrimum which of all miseries is most miserable For if Absalom tooke it so grievously that hee 2 Sam. 14. 32. was banished his Fathers presence and could not see his face how grievously shall the Reprobate be afflicted to be banished Gods presence and not to see his face for they shall be punished with eternall perdition from the presence of God and glory 2 Thes 1. 9. of his power But to follow this point a little further all men in misery comfort themselves with hope of an end the prisoner with hope of a gaole-delivery the mariner with hope of arrivall the souldier with hope of victory the prentise with hope of liberty the gally-slave with hope of ransome onely the poore caitiffe in hell hath no hope he shall have end without end death without death night without day morning without mirth sorrow without solace bondage without liberty Let fire and eternall fire move us common fire is quenched with water wilde fire with milke and vinegar but hell fire is not quenched their worme dyeth not and the fire never goeth out And Mar. 9. 44. why should not wee beleeve this seeing that their is a certaine stone in Arcadia called Asbestos which being once kindled never goeth out never can be quenched If this be in a stone how much more in the power of God This earthly fire except it be nourished with wood and other combustible matter will out but the fire of hell never goeth out it alwaies burneth and never ceaseth The reason is because our fire is not In loco proprio in his proper place sed violenta but in a violent The fire of hell is in his proper place for the breath of the Lord kindleth it We Greg in moralib●● see Aetna to burne alwayes for it hath burnt from the beginning of the world and still doth burne why should not then hell fire burne alwayes and why should not we beleeve that men shall alwayes live in the fire of hell seeing wee see and know the Salamander to live in the fire If this may be by the power of nature why may not that by the power of God The paines of hell be such that all the Arithmetitians in the world cannot number them nor all the Geometritians measure them The terrours of hell should deterre from sinne nor all the Rhetoritians expresse them Quid hora ad diem c. saith one what is an houre to a day a day to a month a month to a yeere a yeere to a thousand yeeres and a thousand yeeres to eternity Mathuselah lived almost a thousand yeeres but the yeeres that are past are nothing we have nothing of time but that which is present The Pigmaeans lived onely seven yeeres never reached unto eight yeeres And their be certaine creatures bred and borne at the river Hispanis that live but a day in the morning they are bred and brought forth at noone they are at their full strength at night they make their end and are gone compare our yeeres with eternity and wee are in the same state and condition The reason of this endlesse punishment is the infinite Majesty of God words against common persons beare but common actions against noble men they be Scandala magnatum against Princes they be treason so the person of God aggravateth the sinne If any aske then how Christs death could satisfie the justice of God seeing it was not eternall I answer that he did it thorow the excellency of his Person and the perfection of his merits The remembrance of these paines in hell will drive away the remembrance of sinne as the Adamant is contrary to the Loadstone and suffereth it to draw no iron to it behold the weight of hell paines in Christ How sweat he how cryed he Deus meus deus meus quare dereliquisti me My God my God why hast thou forsaken me How did teares of blood trickle from him If hell paines were so grievous unto him what will they be to us Onely this difference is betwixt Christ and us that hee sustained all mens sinnes wee but our owne sinnes our paine therefore not so great as his but yet of greater and longer continuance his was but temporall ours eternall if we repent not We must suffer the vengeance of eternall fire The remembrance of fire and eternall fire swalloweth up all our cogitations How can our hearts endure or how can our hands be strong in that day When the Lord shall have to doe with us the

grieve not for their comfort that they might see any cause to rejoice for Fourthly our fire differeth from hell fire in consuming for our fire consumeth all that is put into it but hell fire consumeth nothing Semper comburentur nunquam consumentur they shall Hel fire burne but not consume alwayes bee burning never be consumed If any aske How this can bee that a man shall alway burne in hell and never be consumed I answere that it is the nature of this fire alwayes to burne the bodies and soules of the damned and yet never to consume or make an end of them Augustine saith that God worketh strangely in his creatures as for example the Salamander liveth in the fire take him out of the fire and hee dieth And there bee certaine creatures that live in hot ovens and chimneies as the crickets Take the coales of Iuniper and rake them up in the ashes of it and they will keep fire a yeere Take a Peacocke and kill it and the flesh thereof as Augustine saith will remaine sweet and continue without putrefaction a yeere Take Chaffe and it preserveth snow that is wrapped up in it and melloweth fruit Take lime and bring it to the Sunne and it is cold cast it into the water and it burneth Againe the Adamant is not broken but by the blood of a Goate and who can give a reason for it There is a fountaine in Epyrus which will put out a candle if it burne and light a candle if it be out The horses of Cappadocia conceive with the wind God thus worketh strangely in his creatures why not in the fire of hell Last of all our fire differeth from hell fire in this our fire but burnes and torments the body but hell fire torments both body and soule Hereupon saith Christ Feare not him that is able to kill the body and hath no power over the soule but feare him that is able to send both body and soule into everlasting hell fire Mat. 10. These are the differences betweene our fire and hell fire the thought of this should make our bodyes to tremble and our hearts to melt and the haire of our head to stand upright and to desire God to deliver us from this Lions denne For when a man is once in there is no getting out the gates of hell are kept from egresse as the gates of Paradise were warded from entrance not by Cherubins with the blade of a sword but by the angels of Satan with all the instruments of death Iudas and Cain that have been so many thousand yeeres in this torment their paines are as great now as they were at the first The accursed glutton in the Gospell who could speake by experience of his unspeakable discrutiations as Aeneas could of the troubles of Troy he would have a warning given to all his brethren in the flesh to make men take heed of hell and of the torments of that place the flames and fervour wherof were such that he craved with more streames of teares thē ever Esau sought his blessing but one droppe of water to coole his tongue with and could not obtaine it Luk. 16. This made Bernard to crie Paveo gehennam paveo Iudicis vultum c. I dread Hell I dread the Iudges contenance If Bernard thus trembled what shall we doe Augustine libro de anima c. cap. 56. saith Omnino miseris erit mors sine morte defectus sine defectu semper tolerabunt semper timebunt Iudgement necessary to be denounced in time of sin To the damned shall be alwayes a death without death and a decay without decay they shall alwayes bee in paine and alwayes be in feare For they shall alwayes bee in paine and alwayes be in feare For they shall be tormented without hope of pardon Videbunt daemones Deum non videbunt they shall see the Divels and not God There shall be the hangman alway tormenting and the worme alway gnawing Anger not therefore offend not this Lion of the tribe of Iudah lest hee anger you and cast you into the Divels dungeon Vbi progredi intolerabile regredi impossibile Where to goe forward is intolerable to goe backward impossible I have stood so much the longer upon the paines of hell because I would awake you from the Lethargy of your sinnes For I see the world is come unto the stay that it was in Esayes dayes Let mercy be shewed to the wicked yet will he not learne righteousnesse Esay 26. Preach honour and glory and peace a garland of righteousnesse an uncorruptible crowne fruit of the tree of life sight of the face of God following the Lambe fellowship with Angels and Saints and the congregation of the first borne new names and white garments pleasures at the right hand of God and fulnesse of ioy in his presence for evermore unto the wicked yet are they obstinately bent and unmoveably settled against the blessings of God as Daniel against the hire of Balthazar Keep thy reward to thy selfe and give thy gifts to another Dan. 5. And therefore because the blessing of the six Levits upon mount Gerizim will not moove them I have made them to heare the cursing of six others upon mount Ebal they take no pleasure in the beauty of Sion and therefore I have feared them with the thundrings and lightnings of Sinai and fed them with the bread of iudgement as Ezechiel calleth it I pray God it may worke effectually with them and make them to shake off the burthen of their sinnes and turne unto God with unfained conversion One other thing can I not conceale from you as touching the wicked in hell and that is as they have sinned so their paines shall be multiplied Vpon the ungodly God shall raine snares fire brimstone storme and tempest this shall bee their portion to drinke Psal 11. 7. The Prophet useth many words wherof e●ery one seemeth more grievous then other to teach us that so much the greater shall be the iudgement of the damned by how much the greater and more their sinnes be For as they treasure up their sinnes so God doth treasure up his wrath Rom. 2. Not that there bee many hells or many fires in hell but that the iustice of God requireth to measure out the grievousnesse of their punishment according to the grievousnesse of their sinnes Vt ignem non dissimilem habeant tamen eosdem singulos dissimiliter exurat that not having a divers fire yet every one to be tormēted diversly in the same fire Greg. Even as wee feele in our bodies when many stand together in the Sunne the Sunne hath power of them all alike yet doe The more sin the damned committed the more torment in hell they not feele the like heate but some feele it hotter then other some every man according to the complexion and constitution of his body Even so according to the quality of his sinnes shall every man receive his punishment therefore

compassion as appeareth by his own words saying Oh that my head were full of water and myne eyes a fountaine of teares that I might weepe day and night for the slaine of the daughter of Ier. 9. 1. my people How greeved it Samuel after that God had cast away Saul The text doth say that Samuel mourned for Saul and God did chide him for it saying How long wilt thou mourne for Saul seeing 1 Sam. 15. 25. Cap. 16. 1. I have cast him away for reigning over Israel Samuel did not say as many doe Let him perish Let him die He is a reprobate Let him goe but mourned and sorrowed for him Yea the Lord Iesus wept over Ierusalem so saith the Evangelist When he came neere and beheld the City he wept over it saying Oh if thou haddest Luk. 19. knowne at the least in this thy day the things that do belong unto thy peace c. As if hee should have said Alas poore towne alas poore people yee are now merry and jocund but oh poore soules you know not your state how neere your fall is whereupon one noteth We read that Christ was hungry weary sorry angry how he wept often but wee read not that hee laughed for even this Mat. 21. Iohn 4. Iohn 11. Mat. 3. Mat. 12. 25. laughter proceedeth from vanity Ea sola ridentur quae notant turpitudinem aliquam non turpiter As Christ was God he said I give thee thanks O Father Lord of Heaven and Earth because thou hast hidde these things from the wise and prudent and hast opened them to children But as he was man he sorrowed for the wicked and here by the way note for the weake and penitent that when wee speake roughly and denounce menaces wee doe it not to them but to the impenitent For as a Father sometimes layeth Rats-bane to kill mice and the children ignorantly fall upon it so the weake apply the menaces done to the reprobate to themselves but yet they pertaine not to them but to the bastards to the impenitent The Lord will try the righteous but the wicked and him that loveth Psal 11. 5. 6. iniquity doth his soule abhorre upon the wicked hee shall raine snares fire and brimstone and stormy tempest this is the portion of their cup. Wherefore heare the Word of the Lord ye scornefull men You say that you made a Covenant with death and are with Hell at agreement but your Covenant with death shall bee dissolved and your agreement with Hell shall not stand but the scourge shall runne over you and passe thorow you c. Againe though we must have compassion of some and pitty them yet this compassion and pitty must chiefely extend to the We must imitate Christ in mercy compassion soule of a sinner as partly was touched before for Saint Iude speaketh here of the soule this is the highest and greatest point of compassion in the world to pitty the soule to helpe it Learne this of the Schoolemaster of the world of the wisdome of the Col 2. Hebr. 2. Apoc. 1. Father of the brightnesse of glory the Ancient of dayes for he had pitty on the ignorance of the people saith the Evangelist When he saw the multitude he had compassion upon them because he saw Mat. 9. 36. them destitute as sheep wanting a shepheard He weepeth now over many a congregation in England that is without a pastour hee pittieth all sinners He is a mercifull and faithfull high Priest and hee Hebr. 2. 17. cap. 4. 15. is touched with the feeling of our infirmities Wee are all to learne of Christ to have pitty on our ignorant brethren to instruct them to teach them to exhort thē to do them good blessed are such so saith Salomon He that winneth soules that is that bringeth thē to the knowledge of God is wise the tongue of such a one is as fined Prov. 11. 30. Prov. 10. 20. silver those pastours feed best that are pittifull and compassionate Papists pretend to follow Christ in those things that are impossible as in fasting forty dayes in giving the Holy Ghost to their shavelings in opening the eyes of the blind in doing miracles but in teaching and preaching shewing mercy to the peoples soules they never come neere him they seeke not the rest of their soules as Christ did I am commanded to have compassion on the body of my brother as To deale bread to the hungry to bring the poore that wandreth into my Mat. 11. 29. Esay 58. 7. house to cover the naked and never to hide my face from mine owne flesh but specially I must have compassion on the soule of my brother for the more precious that a thing is the more care is ever to be had of it herein standeth the love of a father to his children of the Prince to his subjects of the minister to his flocke of one friend to another for you know the Commandement Thou shalt not hate thy brother in thy heart but thou shalt Levit. 19. 17. plainely rebuke thy neighbour and suffer him not to sinne It is strange to see how wee pitty an Oxe or an Asse fallen into a ditch but not a brother drowned in sinne it is vile to set an house on fire but it is vile also to passe by it and not to quench it when it is in our power it is vile to wound a man but it is vile also to passe by him as the Levite did and as the Priest did and not to helpe him as the Samaritane did it is vile to sinne it Luk. 10. is vile also not to reprove a sinner and in time of need not to comfort him to save a soule He that hath converted a sinner from going Iam. 5. 20. astray out of the way shall save a soule from death and he shall hide a multitude of sinnes We thinke it a great matter to give a penny or two to a poore man but what though I helpe his need fill his belly cloath his nakednesse and yet pitty not his ignorance blasphemy and to increase knowledge zeale and the feare of the Lord in him our liberality is maimed wee pitty but the worst and weakest part that is the body follow therefore the Obstinate sinners must bee terrified counsell of the Apostle Instruct with meeknesse them that are contrary minded meaning such as are not come to the knowledge of the trueth but fall through ignorance proving that God at any 2 Tim. 2. 25. time will give them repentance that they may know the trueth Againe as some men are to be pittied so other some are to be reproved and must have the judgements of God denounced against them and must be terrified with menaces for that they sinne of malice not of weakenesse in knowledge not in ignorance they be pertinaces stubborne obstinate opinionative so to be handled For as we must not be too sharpe against a weake brother