man mad But it is far otherwise in drinking this Wine and Milke for the first draught is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t Esa 53.11 a fulnesse of knowledge by the illumination of Gods spirit the second is Certitudo salutis u Gal. 4.6 certaintie of saluation reueiled vnto vs by the same Spirit which in our hearts cryes Abba Father the third is Confidentia x Heb. 4.6 Confidencie whereby we approach boldly to the Throne of Grace the fourth is y Ephe. 1.5 Adoptio Adoption by which we receiue power to be actually accounted the Sonnes of God by Christ O let vs therefore drinke this Wine and Milke that we neuer hereafter may thirst againe Thirdly saith Christ Be merrie O my Welbeloued Nay further Be drunkē for so is it word for word in the Hebrew be drunken but z Ephe. 5.18 not with Wine for that is a voluntarie madnes and the Soules corruption Be drunken but not with sin a Esay 29.9 for then the Soule staggers falles into a spirituall slumber but be drunken with ioy because I haue Eate my Hony-combe with my Honie purchased your b Ephe. 2.15 peace Be merrie because I haue bailed you out of Deaths dungeon and deliuered you from the bondage of Sathan Be merry and reioyce alwaies because your names are writ in Heauen Lastly be euen drunken with mirth and ioy because being my friends vpon earth you shall be filled in heauen with the pleasures of Gods house To which holy tabernacle he that was born for vs bring vs to whom with the Father the holy Spirit be all honor and glorie now and euer-more FINIS The second Sermon THE TRIVMPH OF CONSTANCIE APOC. 3.11.12 VER Behold I come shortly hold that thou hast that no man take thy Crowne Him that ouercommeth will I make a Pillar in the Temple of my God and he shall goe no more out and I will write vpon him the Name of my God and the Name of the Citie of my God which is the new Hierusalem which commeth downe out of Heauen from my God and I will write vpon him my new Name AT the two ends of the a Exod. 25.13.19.20 Mercie-seat were set two Cherubims of beaten Gold whose wings were stretched out on hie and their faces one against an other both towards the Mercie-seat This Seate of Mercie is b Rom. 3.24 Christ these Cherubims the Prophets and the Apostles both which in all their Writings looke and leuell their pennes at Christ who is the true propitiatorie The Prophets being the Apostles of the Law were taught of God in c Num. 12.16 Dreames Visions both that the Messiah should come into the world to suffer and also what should happen before his birth The Apostles being the Prophets of the Gospel were after the same manner instructed in all occurrences concerning the Church till the last day Christs comming into the world to iudge Of this ranck was Iohn an Apostolicall Prophet and a Propheticall Apostle as appeareth by this Booke of the Apocalyps being a Register of intricate Visions wherein there be couched as many d Hier. ad pauli Mysteryes as Words The Author hereof was Christ the Secretarie Iohn the place in which he penned it Pathmos an Island in the e Strab. lib. 13. Aegaean Sea whither hee was banished by f Eus eccle hist lib. 3. cap. 18. Domitian the Emperour The time when these Visions were seene was the Lords day and his first Vision was of one like vnto the Sonne of Man hauing in his right hand seauen starres and standing in the middest of seauen golden Candle-sticks the Mysterie hereof is reueiled by Christ saying The seauen Starres are the Angels of the seauen Churches the seauen Candlestickes are the seauen Churches of Ephesus Smyrna Pergamus Thiatira Sardi Philadelphia and Laodicia to the Angels or Byshops whereof our Sauiour writes seauen Epistles commending some reprouing others and exhorting all to Perseuerance to Patience to Repentance but to omit the rest at the seauenth verse of this Chapter begins the Epistle to the Angel of Philadelphia a Citie of Misia in Asia Strab. lib. 12. in the first part wherof he commendeth the Angels patience threatens his enemies and assureth him of ayd and assistance In the latter part which is my Text hee first exhorts him to Constancie in these words Behold I come shortly hold that thou hast that no man take thy crowne Secondly recounts the rewards of Conquerors saying Him that ouercommeth will I make a Pillar in the Temple of my God and hee shall goe no more out and I will write vpon him the Name of my God and the Name of the citie of my God which is the new Hierusalem which commeth downe out of Heauen from my God and I will write vpon him my new Name The Exhortation lies in these words which are the very Nauill of the Verse Hold that thou hast about which these two Motiues twine like the Serpents about Mercuries rod. First Behold I come shortly secondly that No man take thy Crowne Hold that thou hast Constancie and Perseuerance are in the scriptures set forth by foure Metaphors Ploughing Running Standing and Holding For the first our Sauiour saith g Luc. 9.62 No man that putteth his hand to the Plough and looketh backe is apt to the Kingdome of heauen This Plough is Gods seruice and the Profession of Christ to which when a man hath once setled himselfe hee must by remembring Lots wife take heed that he looke not backe Religion is fitly resembled by the Plough for the life of a true Professour and a Plough-man are alike both full of labour and trauaile the one eates his bread in the sweat of his face the other groneth continually vnder the Crosse To this Plough all that hope for heauenmust put their hands for the Kingdome of heauen suffers violence saith Christ therefore we must take paines for it and continue constantly at our worke without looking backe from Zoar to Sodome and from the paines of the Plough to the pleasures of the world For the second S. Paul saith h 1. Cor. 9. So runne that you may obtaine In some sort all men runne but because all doe not obtaine it seemeth there is Error either in the choice of the way or in the maner of running There is but one way to heauen i Mat. 7.13 and it is narrow and strait this is Christ the k Luc. 14.6 Way the Truth and the Life whosoeuer followeth not this Path wandereth from the Truth and therefore looseth aeternall life as the Way so the maner of running is but One it must be without ceasing stoppe or stay l Mat. 10.22 for onely hee which continueth vnto the end shall be saued For the third the same Apostle saith m Ephe. 6.14 Stand therefore your loynes girded about with Veritie Now what else is it to stand but to be n
with two eies the first being like a Doues eie washt with milke the second like a flame of fire Mercy and Iustice according to whose seuerall viewes he made two Decrees the one of Election the other of Reprobation which two resemble the two streames that issue from the throne of God k Dan. 7.10 the one being all fire the other l Reuel 22.1 Water of life m Ephes 1.4 Rom. 9.16 Election is the decree of God whereby on his owne free will he hath ordained certaine men to saluation without any fore-sight of their good workes to the praise and glory of his grace n Rom. 9.21 Reprobation is Gods decree whereby according to the most free and iust purpose of his will he hath determined to reiect certaine men vnto eternall destruction to the praise of his iustice These decrees are built vpon two seuerall foundations o Rom. 11.32 Adams sinne is the ground of Reprobation of Election p Heb. 5.5 Christ Iesus is the foundation called of his Father from all eternitie to performe the office of a Mediatour that in him all those which should be saued might be chosen as then he was predestinate to be the Reconciliation betwixt God and mankinde so likewise there was preordained a Mariage or vniting of the two Natures Diuine and Humane Secondly the Bridegrome he is willing for he confesseth as much by the mouth of the Psalmist saying q Psal 40. In the volume of the booke it is written that I should fulfill thy will O my God I am content to do it thy law is within my heart Euer since the making of this decree God the Sonne and his spouse the Church like a paire of Turtle Doues haue loued and wooed each other as appeareth by those sweet passions with which this Song is full fraught and yet from the time that he was first promised till the fulnesse of time when he was conceiued r Cant. 2.9 He euer stoode behinde the wall looking through the windowes and appearing through the grates These windowes were the Sacraments Circumcision and the Paschal Lambe these Grates the Tabernacle of Moses and the Priesthood of Aaron all of them principall Types and figures of the Messiah s Cant. 2.3 Thus for a long time the Church vnder his shadow onely had delight and his fruite was sweet vnto her mouth But at length she growes loue-sicke and cries t Cant. 2.5 Stay me with flagons and comfort me with Apples for I am sicke of Loue. u Cant. 1.1 Let him kisse me with the kisses of his mouth for his loue is better then wine As if she should haue said how long will he appeare vnto me onely in types and figures when shall mine eies see the Saluation of God which he hath prepared to be a light to the Gentiles and the glory of the people Israel x Cant. 4.16 Let my beloued come into his garden and eate his pleasant fruite Let the word be made flesh and dwell amongst vs. Our Sauiour therefore y Cant. 4.9 whose heart from the beginning she had wounded with one of her eies and a chaine of her necke Because he would not suffer her to pine away and languish with expectation answeres her saying I am come into my garden my sister my spouse As if he should haue said the Contract of Marriage which by my Fathers decree was from eternitie is now consummate by my Natiuitie In which Consummation three Circumstances may be considered First the publishing of the Banes by the Angell Gabriel thus speaking to the Virgin Mary z Luc. 1.28 Haile thou that art freely beloued the Lord is with thee blessed art thou among women and hauing thus saluted her he tells her that she shall conceiue and beare in her wombe a Sonne and call his name Iesus But how shall this be saith Mary seeing I know no man this she speakes saith Theophilact not doubting of the euent but enquiring the manner The Angell answeres her a Luc. 1.35 The holy Ghost shall come vpon thee and the vertue of the most high shall ouershadow thee Vide hic saith Cyprian cooperantem simplicem trinitatem Quae est virtus altissimi nisi Christus virtus sapientia patris c. See here the whole Trinitie are at worke together what is this vertue but Christ the vertue and wisedome of his Father of whom is this Vertue but of the most high Although then the Sonne alone was conceiued and incarnate yet both the Father and the Holy Ghost were present to sanctifie his conception which is the second circumstance and the manner of the Mariage He was not conceiued of the seede of Ioseph and Mary as Ebion dreamed but by the holy Spirit of the seede of Mary alone as may appeare by these testimonies b Gen. 3.15 The seede of the woman shall bruise the Serpents head Feare not Ioseph c Mat. 1.20 to take Mary for thy wife for that which is conceiued in her is of the holy Ghost A strange conception here is Aarons rod cut from the stem blossoming and a Virgin without a man conceiuing Christ was conceiued by the holy Ghost there is an argument of his Diuinitie and borne of a virgin there is a proofe of his humanitie so he is neither God only hauing an aierie body as Apelles the hereticke thought nor meere man as the d Epipha lib. 2. tom 2. haeres 69. Arrians surmised but God and Man vnited one Christ conceiued by the holy Ghost and borne of the Virgin Mary which natiuitie of Christ is the third circumstance and the very forme of the Marriage betwixt him and his Spouse the Church Our Sauiour out of the Virgins wombe came like a Bridegrome out of his chamber full of glory and yet in all humility e Philip. 2.6.7 For being in the forme of God and thinking it no roberie to be equall with God he made himselfe of no reputation tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man This his lowlinesse appeareth further in the very choise of his Mother who was a poore Virgin betrothed vnto a Carpenter He was conceiued when she was a Virgin betrothed but hee was borne when she was a Virgin married because hee would honour both Single life and the marriage bed A Virgin she was to fulfill the Prophecie of Isaiah saying f Isai 7.14 A virgin shall conceiue and beare a Sonne Ante partum in partu post partum Virgo saith S. Ierome Before at the very instant and after her deliuerie a Virgin not past foureteene yeares of age as Augustine and Chrysostome writ Flos ipse in the flower of her youth she bore him who is the g Cant. 2.1 Rose of the field and the Lilly of the vallies A Virgin but yet very poore God euer lookes on the inside but the world on the out-side of a man Let
Ephe. 6.10 strong in the Lord and in the power of his might to be constant Souldier no faint-hearted Coward Such as be weake in faith cannot but fall because like the o Dan. 7. Beare in Daniels Vision they stand onely vpon the one side but vpon one Leg p Cant. 5.15 but such as be strong in faith haue legs like marble pillars set vpon sockets of gold permanent firme solid and vsing them both they must needs stand For the fourth my Text saith Hold that thou hast That is to say perseuere in faith and righteousnesse and Vse thy function without feare This is the Pharaphrase of our Sauiours speech the Scope whereof is to make the Angel of Philadelphia like vnto the q Pro. 30.28 Spider in the Prouerbs of which Salomon saith The Spider taketh hold with her hands and is in Kings pallaces so must he with constant faith and vndaunted courage the two hands of the soule lay fast hold vpon the Crosse of Christ and neuer let his Hold goe Hold that thou hast This Exhortation is an Antidote against the poison of Haereticks and a Shield to blunt the Sword of Tyrants which two sorts of men in the Primatiue Church like brethren in euill were leagued and linkt in conspiracie against Christ and his Ministers the One sort being Sathans Aduocates the other his Assascinates Haeretickes r Apoc. 9.3 like the Locusts with Scorpion-like tailes did not onely hurt Reprobates with the deadly sting of their contageous errour but also endeuoured thereby to kill them which had the Seale of God on their fore-heads Tyrants like the s Apoc. 12. great red Dragon with seauen heads and ten hornes neuer ceased to persecute the Spouse of Christ and to make warre with her seed what by the Impostures of Haereticks and the crueltie of Tyrants many Christians were drawen to leaue their Hold and fall backe from the Truth Against these enemies of the Gospel of Christ this good Angel of Philadelphia had hitherto according to his little strength opposed himselfe Now because hee should not faint in the middest of his conflict our Sauiour encourageth him with this exhortation saying Hold that thou hast as if he should haue said Thou hast begun in the Spirit end not thee in the flesh as yet thou bearest the Image of God then fashion not thy selfe according to the world thine Alpha hath beene Sinceritie then let not thy Omega be sensualitie without perseuerance the best Professour is a branch cut from the Vine he can bring foorth no fruit a painted Tombe full of rotten bones and a fruitlesse figge-tree with goodly blossomes Furthermore Be of a stout and valiant courage in the managing of thine office subdue feare let not the rough hand and rugged face of Tyrannie affright thee or weaken thy resolution the persecutour may destroy thy bodie but he cannot kill thy soule therefore be not dismaid for he that looseth his life for my sake shall finde it againe As Christ writes to this worthy Angel so in like maner he doth to the Angels of all Churches in the world whether they be in the Eparchia to wit Arch-angels or Monarchs or in the Mesarchia namely Cherubims and Seraphims or Bishops or in the Hyparchia ministring spirits or Preachers of the Word to euery one of these particularly he saith Hold that thou hast For neuer was there more need of Holding then in this age Indeed in the Primatiue Church Aug. in psal 58. I confesse with Augustine that the Diuell was both Leo aperte saeuiens Draco occulte insidians by open and out-ragious crueltie hee shewed himselfe a Lyon and by his secret poisoning of Religion a Dragon yet his malicious power was curbed and t Apoc. 20.2 hee himselfe bound in chaines for a thousand yeeres so that notwithstanding all his subtiltie and crueltie Trueth like a Palme-tree flourished and Christs Crosse like Aarons Rod did blossome and bring forth much fruit but now the old Serpent is let loose and of late yeares hath acted both the Lyon and the Dragon without restraint both by policie and puissance studying to extinguish the light of Truth neither haue his attempts beene effectlesse for what by Magogs sword in the East and Gogs vsurped Keyes in the West hee hath driuen Truth like a Doue into the holes of the Rocke and banished Faith from amongst men In the time of the Apostles the u 2. Thes 2. Iren. lib. 2. cap. 20. Mysterie of iniquitie began to worke by the Agencie of Haereticks such as Simon Magus the father of Deceiuers Menander Cerinthus Ebion the Nicholaitans and many other of the same counterfait stampe all which be returned to the bottomlesse pit from whence they came and in their place succeed x Apo. 16.13 Frogges vncleane Spirits whom the Dragon the Beast and the false Prophet haue sent out of their mouthes vnto the kings of the earth to gather them to the battaile of that great day of God Almightie These are the croaking frie of Iesuites and Seminarie Priests which are sent from Rome to the Courts of Princes to stir them vp to make warre against the true Professours of the Gospel these are the Leprosie of the Church and the bane of Christian Common-wealths these are the true-borne sonnes of their father the olde Serpent for as he in the subuersion of mankind began with the woman and tempted her so they insinuate themselues into our weaker vessels and lead them captiue to Babylon For reformation whereof I wish that that Edict were in force amongst vs which y Hest 1.22 Assueroh vpon the contempt of Queene Vasti made and proclaimed amongst the Meedes and Persians Namely that euery one should beare rule in his owne house In auncient time Rome was honored for a Goddesse and shee had her Temple and her sacrifice of Blood So saith Prudentius Delubrum Romae colitur nam sanguine ipsa Prud. lib. 1 Con. Sym. More Deae nomenque loci seu numen habetur And euen so is she now Idolized by these Frogges her Priests whose oblations are euer bloody if her Deitie be offended nothing can appease her wrath but death How many of Gods annointed Princes haue these Idolatrous shauelings sacrificed vpon her altar and how many treasons did they broach to entrapt that Mirrour of her Sexe Englands Debora our deceased Soueraigne From whence came the Salt-peter which made the Gun-powder was it not brought from him who challengeth Peters Chaire and should therefore like his pretended Praedecessour be the z Mat. 5.13 Salt of the earth but he hath lost his sauour and therefore he is now good for nothing but to be cast out and troden vnder the foot of men Well I may iustly say of these Frogges as the Greeke Poet did of the people of Caria Aegypt and Lydia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Locustes which did pester the Primatiue Church were venemous vermine and did much
season and out of season to preach the gladsome tydings of aeternall life that all of them at the last may be made Pillars in the House of God the Father To whom with the Sonne and the holy Spirit be ascribed all honour and glorie both now and euer-more Amen The third Sermon THE BANISHMENT OF DOGGES Apoc. cap. 22. Vers 15. For without shall be Dogges THE foure Ages of the World and the foure Monarchies of the Earth are resembled by a Dan. 2.32.33 foure Mettals Gold Siluer Brasse and Iron the first Age and Monarchie were both Golden the Second worse then the first like Siluer the third Brazen and the fourth Iron b Eccles. 3.1 Thus to all things there is an appointed time and a time to euery purpose vnder Heauen a time of Doue-like innocencie and a time of Serpent-like subtiltie a time of secret crueltie and a time of open Tyrannie Now as it hath beene heretofore in the Ages and Monarchies of the world so likewise haue we seene a chaunge and alteration in the state of Christianitie of it there haue beene foure seuerall Ages the first was the Lambe-age in this liued c Ioh. 1.36 Christ the Lambe of God and the blessed d Apoc. 14.4 Virgins that followed him whither soeuer he went the holy Apostles and Disciples which were not defiled with women but kept themselues chaste and cleane both from carnall contagion and spirituall whoredome The Second was the e 2. Thes 2.7 Foxe-age when the mysterie of iniquitie began to worke by the meanes and agencie of Haeriticks who like little f Cant. 2.15 Foxes sought to destroy the Vine which our Sauiour had planted with his owne right hand Namely Simon Magus Cerinthus Menander the Nicolaitanâ— and many other of the same Leauen who though they did disagree in opinion amongst themselues hauing like Samsons g Iudg. 15.4 Foxes their heads seperated and disioyned yet were they tyed together by the Tailes for euery ones aime and inuention was with the fire-brand of Errour to make hauocke of Christs haruest The Third was the Wolfe-age our Sauiour did foresee this time and therefore he saith to his Disciples and in them to all true Beleeuers h Mat. 10.16 Behold I send you forth like Sheepe among Wolues these Wolues were cruell Tyrants such as Nero Caligula Domitian and the rest of the Ethnick Emperours all which were i Zeph. 3.3 like Wolues in the Euening that leaue not the bones till the Morrow being extreame rauenous and greedie of Christian blood The Fourth is the Dog-age and that is this wherein wee liue and therefore my Text is sutable to the Time The Astronomers call onely those fortie dayes the Dog-dayes wherein that Constellation called the Dogge meeting with the Sunne in our Meridian doubleth his heate by whose influence burning agues frenzies and such like hote diseases are bred in mans bodie but I am of a contrarie opinion euen euery day is now a Dogge-day for that spiritual Dog the Diuell is continually in our Zenith being k Ephes 2.2 Prince of this world that ruleth in the ayre in the children of disobedience and by his powerfull temptations makes vs euen runne madde with desire of Sinning so that I may confidently say that that curse is light vpon vs which Moses proclaimed against the obstinate Israelites saying l Deu. 28.28 The Lord shall smite thee with madnesse and with blindnesse and with astonying of heart I might I confesse haue done better to haue chosen a Text more plausible and of a sweeter rellish in the eare but in this seruice euery man must doe as the Israelites did in their Contributions to the building of the Tabernacle m Exod. 35.23 They that were rich brought Gold Pearles and precious stones but the poorer sort a Ramskin or a little Goates haire so I for amongst these in respect of knowledge I will ranke my selfe for want of a better present will vncase a Dogge and offer vp his skin take it in good part it is the widdowes mite let the greatnesse of my good will counteruaile the weakenesse of my performance yet will I not leaue my Text without an Apologie whereunto shall I compare it It is like the Image of Selinus which outwardly was onely rough hewen being neither curiously carued nor gorgeously ouer-guilt but there was a window in the brest thereof which being opened his golden heart might be discouered his rich intrailes so here though the words be harsh and vnsauorie yet if you looke into them with a spirituall eie you shall finde Sathans subtilties disclosed Sinne vnmask't and Hell discribed For without shall be Dogges These words are like the Angels great n Apo. 20.1 Chaine wherein both the Deuill and his followers are fast bound and fettered the Lâ—nkes whereof be three arising naturally out of the words of the Text. A Transformation A Detestation A Separation First a Transformation for the wicked are here called by the name of a Beast Secondly a Detestation for Reprobates are named Dogges Thirdly a Separation for the righteous shall be within the Citie of God but the Vngodly shall be without The Transformation Wee read in the Scriptures of two kindes of Transformations the first Corporall the second Spirituall The Corporall is when the bodie is changed from his shape putting on a new forme such was that of Lots wife who contrarie to the commandement of the Angel Looking backe became a pillar of Salt Aben Ezra flying from the letter of the Text denyeth this Transformation thinking that shee was onely consumed with a fierie shower compounded of Salt and Sulphur but not onely the words auouch this Metamorphosis but also o Thrag in gen 19. Hierosol in gen 19. Rab. in gen 19. Kimbi in gen 19. Ioseph lib. 1. antiq Vatabluâ— authoritie very authenticke affirmes the like Such likewise for the time was that Transfiguration of Christ p Luke 9.25 The fashion of whose countenance as be prayed was changed and his garment was white and glistered The Spirituall Transformation is when the Will the Minde and the Vnderstanding are changed and corrupted The first creature that was thus Transformed was the Diuell who was once q Esai 14.12 Lucifer the sonne of the Morning and an r Ezech. 28.14 Annointed Cherub walking in the middest of the stones of fire that is saith Gregorie In aliorum comparatione caeteris clarior fuit In comparison hee was more excellent then the rest of the heauenly Spirits till Schisme or Faction including Pride Malice and Lying cast him and his Adhaerents from heauen to Hell and transformed him into a Lyon a Serpent and a Dragon for so is he stiled in the Scriptures not that he bears the materiall forme of any of these three Beastes for being a Spirit hee hath neither flesh nor bones but because hee resembleth them in qualitie disposition as the s Gen. 3.1 Serpent he is subtile in his
Body can be but in a place Seeing then that the Resurrection shall be both of Body and Soule as well for the Reprobate as the Elect and that the one sort of them must enter into a b Matth. 25.34 Kingdome prepared for them from the foundations of the world and the other c Matth. 25.41 into eternall fire which is prepared for the Deuill and his angels must not both the Sheepe and the Goates be in two distinct seuerall and reall places it cannot be gaine-said but what places be these Some thinke that the Fruition and the Want of Gods presence and Glorie is that Kingdom and this Fire if it were so why should there be any generall Iudgement for in this Life the Elect enjoy Gods gracious aspect which is Heauen vpon Earth and the Reprobates are depriued of it which is a kinde of Hell This I confesse is a heauen and a hell for the Soule but take away that Place which is called Coelum Coelorum the heauuen of heauens and that Dungeon which is named Tenebrae exteriores vtter Darknesse and how shall the bodies of the Righteous d Dan. 12.3 shine as the brightnesse of the Firmament and the bodies of the wicked rise againe to perpetuall shame and contempt My conclusion then is this As God hath ordained some to be Vessels of honour some of dishonour so hath hee prepared two seuerall places for them heauen and hell the one aboue the other beneath betwixt which there is a e Luke 16.26 great gulfe so that they which would goe from heauen to hell cannot neyther can they come from hell to heauen That there shall be a Corporall Ascension and Descension into two distinct places Eliah and Corah are two figures f 2 Reg. 2.11 Eliah went vp by a whirle-wind into heauen carried in a fiery Chariot drawne by horses of fire and g Num. 16.33 Corah and his companie went aliue into hell neyther of these dyed but were changed h 1 Cor. 15.52 as the liuing shall be at the last day in a moment and in the twinckling of an eye and their bodies being corruptible did put on Incorruption sharing betwixt them Life and Death eternall both in body and Soule and all this was done to teach vs what shal become of our soules and bodyes at the generall resurrection and to informe vs that as there is a Place aboue Heauen for the Elect so there is a Place beneath hell for the Reprobates Here shall Dogges endure paines most bitter and eternall namely a fire vnquenchable and a worme that shall neuer cease gnawing of this Fire the Body shall be the Fewell and to this Worme the Soule shall be food Seeing then that there shall be a Separation a within and a without and that there is a heauen and a hell Ioy eternall and Torment euerlasting O let vs continually meditate vpon this Lake burning with fire and brimstone the thought whereof if all sparkes of grace be not quencht in our hearts will be like a Bridle to curbe vs and keepe vs from sinning Our Sauiour to disswade vs from back-sliding bids vs Remember Lots wife the Wise-man saith Remember thine end and thou shalt neuer doe amisse and so say I Remember Hell this Memento is like a Iewell made of Iacinthes to which the Lapidaries attribute three excellent effects namely to preserue a man from lightning from the Pestilence and to procure sleepe such like is the Remembrance of hell in that it is an Antidote against the poyson of sinne it saues the soule from that furnace of fire where there is nothing but weeping and gnashing of teeth and preserues it from those vnspeakeable plagues and torments which God hath prepared for the Diuell and his Angels lastly because hee that euer thinkes of Hell will be afraid to commit sinne this Memento doth disburden the Conscience of all internall horrour and Anguish which like Saules euill Spirit doe euer haunt the guiltie minde and consequently procureth spirituall peace and Rest to the Soule This Peace hee giue vs who is the Prince of Peace Christ Iesus the righteous to whom with the Father and the holy Spirit be all honour prayse power glory and dominion both now and euer Amen FINIS ERRATA For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Arians read Acrians For Mâ—cedâ—nius read Macedenious For Seliâ—â—â— read Silenâ—e