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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

unto mee there saving that the holy Ghost Act. 20. 24. witnesseth in every Citie saying that bonds and afflictions abide me but I passe not at all neither is my life deare unto my selfe so that I may fulfill my course with joy and the ministration which I have received of the Lord Iesus c. And how desired hee it in the Iewes Brethren Rom. 10. 1. my hearts desire and prayer to God for Israel is that they might be saved And he biddeth Timothy lay hold on it saying Fight the good 1 Tim. 6. 12. fight of Faith lay hold on eternall life whereunto yee are also called c. And when the Church would triumph it is in this Now is Salvation in Heaven and strength and the Kingdome of our God and the Apoc. 12. 119. power of his Christ for the accuser of our brethren is cast downe which accused them day and night before God And this was the earnest Psal 67. 1 2. prayer of the Church God bee mercifull unto us and blesse us and cause his face to shine among us that thy way may be knowne upon earth Tit. 2. 11. thy saving health among all nations not a bodily health but a spirituall heavenly health When Paul will commend the grace of God and make way for it in the Gretians hee calleth it a saving grace The Physitian can give thee but health as the Ier. 9. Physitians of Gilead did The Lawyer can but pleade for thee as Many regard more vaine pamphlets than found doctrine Tertullus did for the Iewes The Magistrate can give thee but thine owne as Salomon did to the two harlots The musitian can give thee but pleasure and tickle thine eare a little as the Sonnes of Asaph did The historiographer can give thee but the knowledge of the times But the Divine offereth thee salvation Act. 24. 1 Reg. 3. 2 Sam. 23. 1 Tim. 4. 16. he writeth and speaketh of salvation Hereupon saith Paul to Timothie Take heed unto thy selfe and unto thy doctrine and continue therein for in so doing thou shalt save thy selfe and them that heare thee If one should come from the Prince and offer to every one of you an acre of Land how would you heare him as they heard Paul at Troas till midnight But wee from God offer you an inheritance in heaven and yet yee regard it not Pausanias wrote of Act. 20. Nettles Erasmus of Foolishnesse Demosthenes of the shadow of an Asse Musonius of the wooll of a Goate Virgil of Gnats but Iude wrote of salvation If Alexander slept alwaies with Homers Iliades under his pillow If Lepta forgot to sleep reading Tullie de oratore If Cyprian read daily Tertullius Apologiticon If Chrisippus read Logicke so that he had perished but for Melissa his mayd how should the Church read this Epistle There be many that follow the Apostles diligence in writing but then it is in foolish filthie bawdie matters To this purpose wee have gotten our songs and sonnets our palaces of pleasure our unchast fables and tragedies Our fathers had their spirituall inchantments as Gui of Warwicke Bevis of Hampton Arthur of the round table and a number of such vanities as Garagantua Howleglasse Frier Rushe the Fooles of Gotham strong illusions of the Divell to keepe them from reading the Scriptures And we like new borne Moabites that wallow in our vomit have gotten the Court of Venus the Castle of love Perce-pennylesse c. But if he was so carefull to write of salvation wee must be as carefull to heare and learne salvation The Iaylor made inquirie after it saying to Paul and Silas Sirs what must we doe to be saved And let us also search and enquire after salvation For many never Act. 16. 29. looke in what state they stand whether in the state of grace and salvation or in the state of death and damnation But as it was said of Bonosus the Emperour That he was borne not to live but to eate to drinke and to scrape in the ground like molles or to play like the dormise of India that sleepe all winter and play all summer There are none but must have a care of salvation except they be Reprobates The scoffing Iewes cried Da Iohn 6. nobis semper hunc panem give us evermore of this bread The man in the Gospell would eate of the bread of heaven and therefore cryed Happie is he that eateth bread in the Kingdome of Heaven Balaam prayed to die well O that my soule might die the death of the righteous Luk. 14. Numb 23. 10. and that my last end might be like unto his There is none so wicked but he would be saved but if that wilt be saved examine thy Every man to be carefull to know in what state he stands in selfe and aske thy soule whether thou beest a dogge or a Lambe a Citizen or a stranger a sheep or a goate to stand on the right hand or the left All men know their state saving Christians the Merchant can tell whether he gaineth or loseth the Mariner can tell his Mat. 25. 40. course whether he be right or wrong on the sea the Husbandman knoweth his times for earing and reaping the Physitian knoweth his body whether it bee in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consumption or in good estate But we looke not whether we be saved or damned but looke into thy selfe as thou doest into the world whether thou beest even with God whether his debt-booke bee discharged whether thy sinnes bee forgiven or no whether God hath given thee Faith to apprehend his promises whether the fruites of Faith appeare in thee or no. A prisoner will looke unto himselfe before the Assises and looke into thy selfe before the Iudgment day empanell a Quest on thy selfe and let thy heart bee the Foreman of the Iurie And note that he calleth it Common salvation not proper to Abraham Isaak Iacob David Peter c. but common to all 1. First hee calleth it common salvation First to admonish all men to lay hold of it So saith Paul to Timothie lay hold of eternall life And also to admonish Ministers to neglect no sheep of God not the very least Paul said that he was a debter both to the Grecians and Barbarians both to the wise and vnwise that hee was not Rom. 1. 14. 16. ashamed of the Gospell of Christ for it was the power of God to salvation to every one that beleeveth to the lew first and also to the Grecian And further he saith that hee made himselfe a servant unto all men that he might winne the more that unto the Iewes he became as 1 Cor. 9. 20 21 22. a Iew that hee might winne the Iewes to them that were under the law as though he were under the law that hee might winne them that were under the Law to them that were without law as though he were without law that he might winne them

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

chiefe commander one chiefe Iudge of a Province one governour of all in the Ship one master in an house in an army be it never so great the Ensigne of one is specially regarded and attended on In the body of Man though the Lims and parts thereof be many yet they all obey one head Secondly most fit for cutting off seditions and rebellions and therefore the Romanes in all their greatest dangers had recourse unto this Tanquam ad anchoram sacram as to their shot-anchor as to their best and last refuge as Livie witnesseth for when Hannibal pressed the Romanes Ad Dictatorem dicendum Remedium jam diu desideratum Civitas confugit The City went to the pronouncing of a Dictator which was the remedy they long expected because as in another place he writeth Dictatoris edictum pro numine semper observatum est the proclamation of the Dictator was esteemed to be the voyce of God Thirdly The government of one doth seeme to resemble most lively the image of Gods Power and Majestie For as in the Firmament the Sunne Moone and Starres doe as it were represent some image of the glory of the eternall Majestie So the rule of Monarchs in their severall Kingdomes upon the earth doe call to our considerations the government and rule of the Almighty But whether the government of one or many be best I dare not define but this I say that it is a most singular token of the mighty Power and Providence of God that so many severall Nations over the face of the World are upholden and maintained by so many severall sorts of government that Quemadmodum non nisi in aequali temperatura elementa inter se cohaerent Ita hae Regiones sua quadam in aequalitate optimè continentur As in bodily essences the foure Elements doe cleaue together by unequall temperatures as it were by a certaine inequality all the several Countries are holden together Nay which of all these governments is the best Otiosum est disputare it is a very idle thing to dispute but most yeeld to this that a Monarchy is the most perfect and the blessing of God seene in that chiefly Perme Reges regnant By me Kings raigne Noble men beare rule saith Wisedome He therefore that resisteth Resisteth not man but God also True it is that man was made to rule not to serve he was Rebellion brings destructiō to Rebels themselves made to rule over fowles fishes cattell but not men At the first men were pecorum pastores potius quàm Reges hominum feeders of cattell than rulers over men that we might discerne the order of creation from the merit of sinne So we reade not of any servant Gen. 1. 20. Gen. 9. Gen. 3. before Cham saith Augustine For as sinne brought in the first death the first sorow the first nakednesse the first flood So it brought in the first service If man had not sinned Moses had not needed in the kingdome nor Aaron in the Church the one to rule the bodies the other the soules of men Rebellion of all sins is unnaturall for what can be more unnaturall then the child to rebell against the father the wife against the husband the servant against the Master and no lesse unnaturall is it for the subject to rebell against his Soveraigne Rebellion God never prospered hereupon saith Salomon My sonne feare God and the King and keepe no companie with the seditious for their destruction shall Pro. 24. 21 22. arise suddenly c. The seditious Israelites were destroyed somtime with fire from Heaven sometime with fiery serpents somtime by Numb 21. the earth For the earth hath opened and swallowed them quicke to Hell Seditious Miriam was strooken with leprosy seditious Absalon Numb 12. was hanged by the haire of the head on an oke as one spewed out of heaven and vomited out of the earth seditious Achitophel for want of an hangman a convenient servitour for such a Rebell went and hanged himselfe seditious Sheba was arrested by a woman Sam. 20. 22. who cut off his head and sent it to Ioab seditious Zimri burnt himselfe in the kings house which he had set on fire Hereupon 1. Reg. 16. 9. said Iezabel Had Zimri peace that slew his Master seditious Shallum 2 Reg. 15. 16. perished in Samaria being slaine by Menahem the sonne of Gadi Never Rebell went unpunished For though God oftentimes doth prosper just and lawfull enemies which be no subjects against forraine enemies yet did he never prosper Rebels who have taken armes against their Prince were they never so great in authority or many in number In Genesis we reade that five kings with their armies could not prevaile against Chodorlaomer unto whom they Gen. 14. promised loyalty and obedience but they were all overthrown and taken prisoners by him but Abraham with his family kinsfolkes an handfull of men in respect owing no subjection to Chedorlaomer overthrew him and his hoast in battell Thus God prospereth in battell some few against many thousands but he never prospered Rebels against their owne Prince were they never so great or noble so stout so politick but alwayes they were overthrowne and came to most shamefull ends And to instance but upon a few One Brennus captaine of the Gaules besieging Ephesus had the City betraied into his hands by a treacherous woman for the greedy desire of a Iewell that a Captaine wore but when she had plaied this tteasonable part he overwhelmed her with gold A certaine traytour offred Fabritius the Romane to poison his enemy Pyrrhus but worthy Fabritius sent God hath confounded Rebels in all ages the traytour bound to Pyrrhus who was enemy to the Romane Empire In Anno 1381. in Rich the 2. his tyme sixty thousand rebelled whose Captaines were Wat Tiler Iack Strawe but they were overthrowne and brought to nought In Anno 1275. Lewellin prince of Wales rebelled against Edward the first but he prospered not but was overthrowne and his head strooken off and set on London bridge In the raigne of Henry the 4. divers noble men and kings rebelled and came every one of them to a miserable end The persidious and treacherous part of Bannister servant to the Duke of Buckingham is most odious the Duke had brought him up of nought but fleeing from the face of usurping Richard to Bannister for succour this wicked man for hope of one thousand pounds betrayed his Master the Duke but never had one penny For said usurping Richard he that will betray so good a Master will betray any other and in his old age the wretch was accused of Murther In the raigne of Queene Elizabeth were many treasons conspired but God ever delivered his worthy Servant but executed his just judgements upon those trayterous conspirators All men know the miserable ends of the Earles of Northumberland and Westmerland the one beheaded at Yorke the other fled the land and left his house to destruction Many of

this my text Blacknesse of darknesse for evermore yet all these doe but shadow out the matter they cannot paint it lively Tophte and Gehinnon shadowed out hell there they sacrificed their children to Moloch in hot brasse had a noise of instruments to darken the cry of their children Christ alludeth unto it in the word Gehenna Ier. 19. 4 5. Mat. 5. 2. But as all the ioyes of the elect heere are but earnest pennies and first-fruits of heaven for here is but the seed-time there is the harvest There is fulnesse of ioy and pleasure for evermore so all Psal 16. 11. the paines and torments that the wicked suffer here they are but moll-hilles to mountaines as a sparke to the fire as a drop of water to the maine Ocean nothing in respect of that which they shall feele there all the paines of Achitophel Saul Iudas Francis Spira are nothing to their paines now Christ having reckoned up many plagues as how that nation shall rise up against nation and Kingdome against Kingdome Luke 21. 10 11 25 26. and great earth quaks shall be in divers places and hunger and pestilence and fearefull things and great signes shall there bee from heaven in the Sunne and in the Moone and in the Starres and upon the earth trouble among the nations with perplexity For mens hearts shall faile them for feare and for looking after those things that shall come on the world at last he addeth Initium dolorum haec these are but the beginnings of sorrow as if he should have said All these things are but smoake in respect of the terrible fire ensuing as a muster of souldiers before the terrible bloody battel What will the end be if the beginning be so grievous If his little finger be so heavy what will be the weight of his loines He beateth us on earth with whips but he will beate us in hell with Scorpions as Rehoboam said of the ten tribes The torments invented by tyrants and inflicted upon the Saints and servants of God have beene most hideous and fearfull as the teeth of wild beasts hot glowing Ovens and Furnaces caldrons of boyling oyle fiery brazen bulles powning to death in morters rowling in barrelles of nayles rosting upon spits boaring with angers parting the nayles and fingers ends with Needles nipping the flesh with pinsers racking and rending asunder the joynts with wilde horses no pitty no remorse taken whilest there was either flesh or blood or synew or bone but the torments of Hell are greater the mourning of Hannah the griefe of Iob the sorrow of David the lamentations of Ieremie the bitter smart of Ierusalem were great as much as mortality could beare yet all nothing to the mournings grief The torments of Hell opposed to the ioyes of Heaven sorrowes and lamentations of the wicked in Hell If all griefes and woes and as many besides as ever wrung and wrested the spirit and heart of man since the breath of life was breathed into him were put together to part the torments of Hell among them part after part as if they would empty the store-houses and breake the streame of it yet hath the hand of Hell an unmeasurable portion behinde to distribute to her children an endlesse patrimony of how ling and wringing and gnashing which all the foreprized griefes and torments of this life have scarce beene shadowes and counterfeits of all the paines in the World are nothing to the paines of Hell therefore saith our Saviour If thy hand and thy foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt and maimed than having two hands and two feete to bee cast into everlasting fire Mat. 18. 8. Againe as two contraries set together the one doth set out the other as blacke being set by white seemeth the blacker and gall set by honey seemeth the bitterer for contrariorum contraria est ratio therefore whatsoever can bee said of the joyes of Heaven may bee said of the paines of Hell Well of the one Paul saith The eye hath not seene the eare hath not heard the heart of man cannot comprehend nor containe the great joyes of Heaven 1. Cor. 2. 9. then of the other side it may be said of the paines of Hell that the eye hath not seene the eare hath not heard nor the heart cannot conceive the paines of Hell O brethren if all the trees and plants in the World were pennes all the Earth paper all the water of the Sea Inke and all creatures in Heaven and Earth Pen-men yet are they not able to set out the paines of Hell No if a man had the learning of Moses the understanding of Esay the zeale of Elias the thundering tongue of Iames and Iohn the eloquence of Apollo yet they cannot give thee a shadow of the torments of Hell Againe as touching Heaven it is said of the faithfull But ye Heb. 12. 22. 23. are come to Mount Sion to the City of the living God to the colestiall Ierusalem to the company of innumerable Angels and to the Congregation of the first borne which are written in Heaven and to God the Iudge of all and to the spirits of just and perfect men but the wicked come to mount Ebal where the sixe Tribes cursed to the valley of Achor they come not to the celestiall but the infernall Ierusalem c. not to the company of innumerable Angels but to a company of innumerable Divels not to the spirits of perfect and just men but to the damned spirits of wicked and vile men not to Iesus the Mediator of the New testament but unto Belzebub the Prince of darkenesse Againe as touching the elect Augustine saith they shall have joy every way joy within joy without joy beneath and joy above and joy round about them Ioy within for they shall have The damned tormented in all parts in hell peace of conscience joy without for they shall have the fellowship of God and Angels joy above from the sight of God joy beneath from the beautie of the World For there shall be a new Heaven and a new Earth wherein shall dwell righteousnesse and joy round about them for they shall see all the delights that may be God shall be a glasse to their eyes musicke to their eares a Iubilee to their hearts yea God shall bee unto them all in all as 1. Cor. 15. Is it thus with Gods elect then the damned shall have sorrow within and sorrow without sorrow above and sorrow benath and sorrow round about them sorrow within from the worme of their conscience sorrow without by meanes of the accusation of the Divels sorrow above for the angry Iudge sorrow beneath for the gaping gulfe of hell fire ready to swallow them up and sorrow round about them for the world burning For à dextris erunt peccata accusantia à sinistris infinita daemonia subtùs horrendum Chaos inferni desuper Iudex

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

condemnation in the second Councell of Ephesus his members consumed and his tongue rotted in his mouth The like the tripartite History reporteth of Nicasius the Donatist and the Eumenians who eate up Cyrillus liver or heart with salt The toungs of the wicked shall rot in this life or burne in hell fire that give God no glory T is not enough to meditate of Gods goodnesse in thy heart but thou must also proclaime it with thy tongue Noli nimis vultum seu oculos meditationis intueri nam meliora sunt ubera gratiarum actionis Doe not behold the countenance or eyes of meditation too much better are the brests of prayses and thankesgivings David said I will alwaies give thankes unto the Lord Psal 34. 1 2. his praise shall bee in my mouth continually my soule shall glory in the Lord c. So let us alwayes praise our God and never rob him of his glory There bee two sorts of theeves that robbe God the proud man and the envious the proud man robbes him of his glory the envious of his Iustice these bee greater robbers than the Sabeans Iob 1. 14 17. who carried away Iobs Oxen and Asses then the Caldeans who carried away his Camels then Achan who stole the wedge Wee should exercise our selves to this duty of thankfulnes of gold then Barrabas for all these robbed but from men but these from God and that not the least thing but the greatest his glory When we should sound our praises and glory to God we are silent like Pythagoras Schollers who spake not in five yeeres like the dumbe man in the Gospell who spake not at all Ios 7. Mat. 27. I appeale to your consciences whether for fourty requests made to God we have given him one thanks No no shame may cover our faces wee may hang downe our heads with the Publican and say Lord be mercifull unto us ingratefull unkind forgetfull Luk. 38. and vile men The Father of all mercies and the God of all consolation give us eyes to see and hearts to feele so great unkindnes Let us awake our tongues our hearts as David did and let us say My heart is fixed ô God my heart is fixed I will sing Psal 57. 7 8 9. and give praise awake my tongue awake viole and harpe I will awake earely I will praise thee ô Lord among the people and I will sing unto thee among the nations There is a spirituall palsy in our tongue that wee cannot praise God a vaile is over our eyes that wee see not Gods glory an impostumation is in our eares that wee heare not his Word a Cardiaca passio hath covered over our hearts that wee thinke not of his blessings a lethargy in the whole man that we give him not glory say therefore with David Awake ô my tongue awake viole and harpe I will awake earely Psal 103. 1 2. I will praise thee ô Lord among the people and I will sing unto thee among the nations Speake unto thy soule chide it and say My soule praise thou the Lord and all that is within me praise his holy name My soule praise thou the Lord and forget not all his benefits Vow to God as the Prophet did that thou wilt praise the Lord during thy life Yea as long as thou hast any being to sing unto God and fulfill his desire I meane Davids ô sing praises sing praises unto Psal 146. 1. our God sing praises sing praises unto our King for God is the King of the whole earth sing yee praises with understanding Marke how hee doubleth redoubleth his words as Roscius did his gestures as the Nightingale doth her notes as the Camelion doth her colors When the people would not praise and glorify God hee spake to the Heavens Heare ô Heavens and harken ô earth And Esa 1. 3. Ier. 9. 22. hee spake unto the earth O earth earth earth heare the Word of the Lord. And hee spake unto the mountaines Heare ô mountaines the Mich. 6. Lord his quarrell and yee mighty foundations of the earth He may do so now this English people will give him no glory yet all that we have our wit our wisdome our riches our honour our authority we should use these to his glory this is the right end why God hath given them wee must not seeke our owne glory in them but Gods when Herod was magnified of the people for his eloquence and honored as a God Immediatly the Angell of Act. 12. 23. the Lord smote him because he gave not the glory to God and so hee was eaten of wormes and gave up the Ghost O brethren it is wonderfull that the Heavens raine not downe fire and brimstone upon us Our unthankfulnes deserveth Gods vengeance as upon Sodom that the ayre infect us not as it did Iuda that the earth openeth not and swallow us quicke to hell as it did Corah and his company that the fire burne us not as it did Sodom For that which Christ objecteth to the Iewes may be verified of Gen. 19. 2 Sam. 24. Numb 6. 16. us How can yee beleeve which receive honour one of another and seeke not the honour that commeth from God alone In all things that wee doe wee must seeke to set forth the glory of God If any man Minister saith Saint Peter let him doe it as of the ability which God ministreth that God in all things may bee glorified Iohn 5. 44. 1 Pet. 4. 11. through Iesus Christ Say to God as Aeschines said to Socrates when others gave him gold silver Iewels Aeschines gave himselfe like the poore widow who cast into the treasury two mites even all her substance So give God all thine eyes to see his glory thine eares to heare his Word thine heart to beleeve in him thy tongue to praise him thy foote to follow him and thy hand to serve him and let the saying of the Apostle bee never forgotten Yee are bought with a price therefore glorify God in 1 Cor. 6. 20. your bodies and in your spirits which are Gods stirre up thy tongue therefore to speake of God and his works plentifully shall thy bow and thine arrowes thy hawke and thy hound thy cart and thy plough have thy tongue tied to them to delite in their talke And shall not the Minister in Christ Iesus Hath thy tongue no portion in such heavenly things Or if it it bee in thy heart will it not fill thy mouth with praise Sermo index animi thy speech is a messenger of thy minde an Heavenly heart will use Heavenly talke and an earthly heart sendeth out vaine and earthly words deceive not thy selfe such as thy speeches are such is thy heart if thou canst eate drinke ride play journey with men and seldome or never talke of God it argueth a barren heart If there bee no meate in the dresser there is little in the kitchin the mouth is as the dresser the