Selected quad for the lemma: fire_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
fire_n	hell_n	punishment_n	sin_n	2,671	5	5.1432	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16573	The complaynt of veritie, made by Iohn Bradford. An exhortacion of Mathewe Rogers, vnto his children. The complaynt of Raufe Allerton and others, being prisoners in Lolers tower, & wrytten with their bloud, how god was their comforte. A songe of Caine and Abell. The saieng of maister Houper, that he wrote the night before he suffered, vppon a wall with a cole, in the newe In, at Gloceter, and his saiyng at his deathe	Bradford, John, 1510?-1555.; Rogers, Matthew. Instruction of a father to his children.; Allerton, Ralph. A lamentable complaynt of the afflicted, unto god our onely healper.; Allerton, Ralph. A briefe rehersal of parte of the aucthours trouble, entituled God is my comforte.; Allerton, Ralph. Songe of the poore prisoners in Lolers tower.; Hooper, John, d. 1555. Wordes of Maister Houper at his death.; Hooper, John, d. 1555. These are the wordes that Maister John Houper wrote on the wall with a cole, in the newe inne in Gloceter, the night before he suffered.	1559 (1559)	STC 3479; ESTC S112643	64,740	174

of Christ for ●he forgiuenesse of our sinnes And thirdly a purpose to amend or conuersion to a new life The which third or last part can not be called properly a parte for it is but an effect of penance as towards the ende yee shall sée by Gods grace But least such as séeke for occasion to speake euill should haue any occasion though they tary not out the end of this Sermon I therefore deuide penance into the thrée foresayde partes of sorrowing for our sinne of good hope or trust of pardon ▪ and of a new life Thus you now sée ▪ what penance is a sorrowing for sinne a purpose to amend with a good hope or trust of pardon This penance not onely differeth from that which men commonly haue taken to bee penance in saying and dooing our enioyned Lady Psalters seuen Psalmes fastings Pilgrimages Almes déedes and such like thinges but all from that which the more learned haue declared to consist of thrée parts namely Contrition Confession and Satisfaction Contrition they call a iust and a ful sorrow for their sinne For this word iust and full is one of the differences betwéene contrition and attrition Confession they call a numbring of all their sinnes in the eare of their ghostly Father for as say they a Iudge cannot absolue without knowledge of the cause or matter so cannot the Priest or ghostly father absolue from other sinnes then those which he doth heare Satisfaction they call amends making vnto God for their sinnes by their vndue workes Opera indebita Workes more then they néed to doe as they tearme them ▪ This is their penaunce which they preach write and allow But how true this geare is how it agréeeth with Gods worde how it is to bee allowed taught preached and written let vs a little consider If a man repent not vntill hee haue a iust and full sorrowing for his sinnes dearely beloued when shall he repent For in as much as hell fire and the punishment of the deuils is a iust punishment for sinne In as much as in all sinne there is a contempt of God which is all goodnes and therefore there is a desert of all ylnesse alas who can beare or féele this iust sorrow this full sorrow for our sinnes this their contrition which they ●e so discerne from their attrition Shall ●ot man by this doctrine rather despaire ●hen come by repentance If a man repent ●ot vntil he haue made confession of all his sinnes in the eare of his ghostly father if ● man cannot haue absolution of his sinnes ●ntill his sinnes bee told by tale and num●er in the Priestes eare in that as Dauid sayth none can vnderstand much ●esse then vtter all his sinnes Delicta quis intelligit Who can vnderstand his sinnes In that Dauid of himselfe complayneth else where how that his sinnes are ouerflowed his head and as a heauy burthen doe oppresse him alasse shall not a man by this doctrine bee vtterly driuen from repentance Though they haue gone about something to make plaister for their sores of confession or attrition to asswage this geare bidding a man to hope well of his contrition though it bée not so full as is required and of his confession though h● haue not numbred all his sinnes if so be● that he doe so much as in him lyeth deerely beloued in that there is none but that herein he is guiltie for who doth as much as he may trow ye that this plaister is no like salte for sore eyes Yes vndoubtedly ▪ when they haue done all they can for the appeasing of consciences in these pointes this is the summe that we yet should hope well but yet so hope that we must stand in a mammering and doubting whether our sinnes be forgiuen For to beléeue Remissionem peccatorum that is To be certaine of forgiuenesse of sinnes as our Créede teacheth vs they count it a presumption O abomination and that not onely herein ▪ but in all their penance as they paint it As concerning satisfaction by their Opera indebita Vndue workes that is by such woorkes as they néed not to doe but of their owne voluntarinesse and wilfulnesse wilfulnesse in déede who séeeth not monsterous abomination blasphemy and euen open fighting against God For if satisfaction can bée done by man then Christ dyed in vaine for him that so satisfieth and so reigneth he in vaine so is he a Bishop a Priest in vaine Gods Law requireth loue to God with all our heart soule power might and strength to that there is nothing can be done to Godward which is not con●yned in this commaundement nothing can be done ouer and aboue this Againe Christ requireth to manwarde That wee should loue one another as hee loued vs ●nd trowe we that wee can doe any good ●ing to our neighbour ward which is not ●rein comprized Yea let them tell me when they do any ●hing so in the loue of God their neigh●our but that they had néede to crie Re●itte nobis debita nostra Forgiue vs our ●nnes So farre are we off from satisfying ●oth not Christ say When you haue done ●ll things that I haue commanded you say ●hat you bee but vnprofitable seruauntes Put nothing to my worde sayth God Yes ●oorkes of Supererogation yea super●bomination say they Whatsoeuer things ●re true sayth the Apostle S. Paul whatsoeuer things are honest whatsoeuer thinges ●re iust whatsoeuer things are pure what●oeuer things pertaine to loue whatsoe●er thinges are of good reporte if there be any vertue or if there be any prayse haue For to omit the testimonies I brought out of Iohn and Paul which the blinde cannot but sée I pray you remember the text out of Esai which euen now I rehearsed being spoken to such as were then the people of God and had bin a long time but yet were fallen into grieuous sinnes after their adoption into the number of Gods children It is for mine owne sake sayth God that I put away thy sinnes Where is your parting of the stake nowe If it bee for Gods owne sake if Christ bée the propitiation● then recant except you will become Idolaters making your works God and Christ Say as Dauid teacheth Not to vs Lorde not to vs but to thy name be the glory And it is to be noted that God doth cast in their téeth euen the sinne of their first father least they shoulde thinke that yet perchaunce for the righteousnesse goodnesse of their good fathers their sinnes might bée the sooner pardoned and so God accept their workes If they had taken Satisfaction for that which is done to the Congregation publiquely by some notable punishment as in the Primitiue Church was vsed to open offenders sparkles whereof and some traces yet remayne when such as haue sinned in adulterie goe about the Church with a Taper in their shirtes Or if they had made Satisfaction for restitution to manward of such goods as wrongfully are gotten the which

the Citie they which are of the Countrey Princes Prelates and people let all euery one repent depart frō that euill which he hath in hand and turne wholy to the Lord. And I do humbly beseech thy Maiestie O glorious Lord Iesus which didst come to blesse Israel turning euery one of them from their sinnes to worke nowe by thy Spirit in our hearts the same sound repentance which thy Holinesse did preach to men when thou saydest Repent for the Kingdome of God is at hand This work in vs O gracious God our Sauior Amen And now Reader I leaue thee to the reading and practising of that repentance which Bradford here teacheth FINIS To the Christian Reader Iohn Bradford wisheth the true knowledge and peace of Iesus Christ our alone and sufficient Sauiour GReat and heauy is Gods anger against vs as the most grieuous plague of the death of our late King a Prince of all that euer was sithen Christs assension into heauen in any Region peerelesse now fallen vpon vs doeth prognosticate For when Gods iudgement hath begunne with his Childe this our deare darling let other men thinke as they can I surely cannot bee perswaded otherwise but that a grieuous and bitter cuppe of Gods vengeance is ready to bee powred out for vs English men to drinke of The whelpe God hath beaten to fray the bandogge Iudgement is begunne at Gods house In Gods mercie to him-wards he is taken away that his eyes should not see the miseries which we shall feele He was too good to tary with vs so wicked so froward so peruers so obstinate so malicious so hipocritical so couetous vnclean vntrue proud and carnall a generation I will not goe about to paynt vs out in our colours All the world which neuer sawe England by hearesay seeth England God by his plagues and vengeance I feare me will paynt vs out point vs out ▪ We haue so mocked with him and his Gospell that we shall feele it is no bourding with him Of long time we haue couered our couetousnesse and carnality vnder the cloake of his Gospell so that all men shall see vs to our shame when he shall take his Gospell away and giue it to a people that will bring foorth the fruites of it then shall we appeare as we be To let his Gospell tarry with vs he cannot for we despise it contemne it are glutted with it We disdaine his Manna it is but a vile meate thinke we We would be agayne in Egypt and sit by the greasie fleshpottes to eate agayne our garlike onyons and leekes Sithens Gods Gospell came amongst vs we say nowe we had neuer plentie therefore againe let vs goe and worship the Queene of heauen Children beginne to gather stickes the fathers kindle the fire and the women make the cakes to offer to the Queene of heauen and to prouoke the Lord to anger The earth can not abide nowe the words and Sermons of Amos. The cause of all rebellion is Amos and his preaching It is Paul and his fellowes that make all out of order Summa the Gospell is nowe ●antonpripsica and catharoa tou eobou The outcast and curse of the Realme and ●o are the Preachers therefore out of the doores with them So that I say God ●annot let his Gospell tarrie with vs but must needes take it away to doe vs some pleasure therein for so shall we thinke for ● time as the Sodomitanes thought when ●ot departed from them as the old world ●hought when Noe crept into his Arke as ●he Ierusolomitanes thought when the A●ostles went thence to Peltis Then were ●hey mery then was al pastime When Mo●es was absent then went they to eating drinking and rose againe to play Then was ●ll peace all was well nothing amisse But ●las suddenly came the flood and drowned ●hem Gods wrath waxed hotte against them Then was weale away mourning and woe then was crying out wringing o● handes renting of clothes sobbing and sighing for the miseries fallen out of the which they could not scape But Oh ye● mourners criers out ye renters of clothes why mourne ye what is the cause of your miserie The Gospell is gone Gods word is little preached you are not disquieted with it Noe troubleth you not Lot is departed the Apostles are gone What now is the cause of these your miseries Will you at the length confesse it is your sinnes Nay nowe it is too late God called vpon you and you would not heare him therefore yell and crye out nowe for he will not heare you You bowed your eares from hearing of Gods law therefore your praier is execrable But to come againe to vs English men I feare me I say for our vnthankfulnes sake for our impietie and wickednesse as God hath taken away our King so will he take away his Gospell yea so we would haue it then should all be well thinke many Well if he take that away for a time perchaunce we shal be quiet but at length we shall feele the want to our woe at length he will haue at vs as at Sodome at Ierusalem and other places And now hee beginneth to brew such a brewing wherein one of vs is like to ●estroy an other and so make an open ●appe for forraine enemies to deuoure vs ●nd destroy vs. The father is against the ●nne the brother against the brother and ●orde with what conscience O bee thou ●ercifull vnto vs and in thine anger remember thy mercie suffer thy selfe to be ●treated be reconciled vnto vs nay recon●ile vs vnto thee O thou God of iustice ●udge iustly O thou sonne of God which ●amest to destroy the woorkes of Sathan ●estroy his furours now smoaking and almost set on fire in this Realme Wee haue ●nned we haue sinned and therefore art ●hou angrie O be not angrie for euer Giue ●s peace peace peace in the Lord set vs to worke against sinne against Sathan against our carnall desires and giue vs the victorie ●his way This victorie we obtaine by faith This faith is not without repentaunce as her Gentleman Vsher before her Before her I say in discerning true faith from false faith lip-faith Englishmens faith for else it springs out of true faith This Vsher then Repentance if we truely possessed we should bee certaine of true faith and so assured of the victorie ouer death hell and Sathan His woorkes then which hee hath stirred vp would quaile God would restore vs politique peace right should be right haue right Gods Gospell should tarrie with vs Religion should be cherished Superstition suppressed and so we yet something happie notwithstanding the great losse of our most gratious Liege soueraigne Lord. All these would come to passe you see if the Gentleman Vsher I speake of I meane Repentance were at Inne with vs. As if he be absent we may be certaine that Ladie Faith is absent Wherefore we can not but be vanquished of the world the flesh and

the deuill and so will Sathans woorkes prosper though not in all thinges to bleare our eyes yet in that thing which hee most of all desireth Therefore to Repentance for our selues priuately and for the Realme and Church publiquely euerie one shall labour to stirre vp both ourselues and others This to the ende that for my part I might helpe I haue presently put foorth a Sermon of Repentance which had lyen by me halfe a yeere at the least for the most parte of it For the last Summer as I was abroade preaching in the Countrey my chaunce was to make a Sermon of Repentaunce the which was earnestly of diuers desired of mee that I should giue it them written or else put it foorth in Print The which thing to graunt as I could not for I had not written it so I tolde them that had so earnestly desired it But when no nay would serue but I must promise them to write it as I could I consented to their request that they should haue it at my leisure This leysure I prolonged so long that as I weene I offended them so did I please my selfe as one more glad to reade other mens writings then in such sort to publish mine owne for other men to reade not that I would others not to profite by mee but that I knowing how slender my store is would be loth for the enemies to haue iust occasion of euill speaking and wresting that which simply is spoken But when I considered this present time to occasion men nowe to looke vpon all thinges in such sort as might mooue them to godlinesse rather then to any curious questioning I for the satisfying of my promise and profiting of the simple ignorant and rude haue now caused this Sermon to be printed the which I beseeche God for his Christes sake to vse as a meane whereby of his mercie it may please him to worke in me and many others true hearty repentance for our sinnes to the glory of his name Thus fare thou vvell in the Lord The xii of Iuly 1553. A fruitfull Sermon of Repentance made by the constant Martyr of Christ Master Iohn Bradford 1553. THe life wee haue at this present is the gift of God in whome wee liue mooue and are and therefore hee is called Iehoua For the which life as we should be thankefull so we may not in any wise vse it after our owne fantasie but to the ende for the which it is giuen and lent vs that is to the setting forth of Gods prayse and glory by repentance conuersion and obedience to his good will and holy lawes whereunto his long suffering doeth as it were euen drawe vs if our heartes by impenitencie were not hardened And therefore our life in the scripture is called a walking for that as the body dayly draweth more and more néere his ende that is the earth euen so our soule draweth dayly more and more néere vnto death that is saluation or damnation heauen or hell Of which thing in that we are most carelesse and very fooles for we alas are the same to day wee were yesterday and not better or néerer to God but rather néerer to hell Sathan perdition béeing couetous idle carnall secure negligent proude c. I thinke my labour cannot bée better bestowed then with the Baptist Christ Iesus his Apostles to harpe on this string which of all other is most necessarie and that in these dayes most specially What string is that sayth one Forsooth brother the string of Repentance the which Christ our Sauiour did vse first in his Ministerie as his Minister at this present I will vse vnto you all Repent for the kingdome of heauen is at hand This sentence thus pronounced preached by our Sauiour Iesus Christ as it doth commaund vs to repent so to the dooing of the same it sheweth vs a sufficient cause to stirre vs vp thereunto namely for that The kingdome of heauen which is a kingdome of all ioy peace riches power and pleasure is at hand to all such as doe so that is as doe repent So that the meaning hereof is as though our Sauiour might thus speake presently Syrs for that I sée you all walking the wrong way euen to Sathan and vnto hell fire by following the kingdome of Sathan which now is coloured vnder the vaine pleasures of this life and foolishnesse of the flesh most subtilly to your vtter vndooing destruction beholde and marke well what I say vnto you The kingdome of heauen that is an other manner of ioy and felicitie honour and riches power and pleasure then you now perceiue or enioy is euen at hand and at your backes as if you will turne againe that is Repent you you shal most truely and pleasantly féele sée and inherite Turne againe therefore I say that is Repent for this ioy I speake of euen The kingdome of Heauen is at hand Héere we may note first the corruption of our nature in that to this commaundement Repent you he addeth a cause For the kingdome of Heauen is at hand For by reason of the corruption sturdines of our nature God vnto al his cōmaundements commonly eyther addeth some promise to prouoke vs to obedience or else some such sufficient cause as cannot but tickle vs vp to hearty labouring for y e doing of y e same as here to the commandement of doing penance he addeth this Aetimologe or cause saying For the kingdō of heauen is at hand Againe in that hée ioyneth to the commaundement the cause saying For the kingdome of heauen is at hand We may learne that of the kingdome of heauen none to whom the ministerie of preaching doth appertaine can be partaker but such as repent and doe penaunce Therefore déerely beloued if you regard the kingdome of heauen in that you cannot enter therein except you repent I beseech you all of euery estate as you would your owne weale to repent and doe penaunce The which thing that ye may doe I will doe my best now to helpe you by Gods grace But first because wee cannot well tell what repentance is through ignoraunce and for lacke of knowledge and false teaching I will to begin with all shew you what repentance is Repentance or penance is no English woorde but wée borrow it of the Latinists to whom penance is a forethinking in English in Greeke a béeing wise afterwards in Hebrew a conuersion or turning the which conuersion or turning in that it cannot be true hearty vnto God especially without some good hope or trust of pardon for that which is already done and past I may well in this sort define it namely that penance is a sorrowing or forethinking of our sinnes ●ast an earnest purpose to amend or turning to God with a trust of pardon This definition may bee deuided into three partes First a sorrowing for our ●innes Secondly a trust of pardon which otherwise may bée called a perswasion of Gods mercie by the merites

true penance cannot bée without Or if by Satisfaction they had meant a new life to make amendes to the Congregation thereby as by their euill life they did offend the Congregation in which sence the Apostle séemeth to take that which he writeth in 2. Corin. 7. where the old Interpreter calleth Apologian Satisfaction which rather signifieth a defence or answering againe If I say they had takē Satisfaction any of these wayes then they had done well so that the Satisfaction to God had béene left all onely to Christ Againe if they had made Confession eyther for that which is to God priuately eyther for that which is to the Congregation publiquely eyther for that which is a frée consultation with some one learned in Gods booke and appointed thereunto as first it was vsed and I wish were now vsed amongst vs either for y e which is a reconciliation of one to another it had béene some thing yea if they had made it for faith because it is a true demonstration of faith as in Paul we may sée when hée calleth Christ the Captaine of our Confession that is of our faith and so Confessors were called in the Primitiue Church such as manfully did witnes their faith with the peril of their liues if I say they had taken it thus then had they done right well And so Contrition if they had left out their subtill distinction betwéene it and attrition by this word iust or full making it a heartie sorrow for their sinnes then wée would neuer haue cryed out against them therefore For we say penance hath thrée parts Contrition if you vnderstand it for a hearty sorrowing for sinne Confession if you vnderstand it for faith of frée pardon in Gods mercie by Iesus Christ and Satisfaction if you vnderstand it not to God-wards for that onely to Christ must be left alone but to manward in restitution of goods wr●ngfully or fraudulently gotten of name hindred by our slaunders and in newnesse of life although as I sayd before and anon will shew more plainely by Gods grace that this last is no part of penance in déed but a playne effect or fruit of true penanes I might héere bring in examples of their penance how perilous it is to bee embraced but let the example of their graund Sire Iudas serue in whome we sée all the parts of their penance as they describe it and yet notwithstanding hee was damned He was sorie enough as the effect shewed hee had their contrition fully out of the which he confessed his fault saying I haue betrayed innocent blood and thereunto hée made satisfaction restoring the money hee had receyued But yet all was but lost hée hanged vp himselfe his bowels burst out and he remaineth a child of perdition for euer I would wish that this example of Iudas in whom yée sée the parts of their penance contrition confession and satisfaction would mooue them to penance and to describe it a little better making hope or trust of Gods frée mercie a piece thereof or else with Iudas they will marre all Perchance these words contrition confession and satisfaction were vsed as I haue expounded them at the first But in that wee sée so much daunger and hurt by vsing them without expositions eyther let vs ioyne to them open expositions alwayes or else let vs not vse them at all but say as I write that penance is a hearty sorrow for our sinnes a good hope or trust of pardon through Christ which is not without an earnest purpose to amend or a new life This penance is the thing whereto all the Scripture calleth vs. This penance doe I now call you all vnto this must bée continually in vs and not for a Lent season as we haue thought this must increase dayly more and more in vs without this we cannot be saued Search therefore your heartes all all swearers blasphemers lyers flatterers baudy or idle talkers iesters bribers couetous persons drunkardes gluttons whoremongers théeues murtherers slanderers idle liuers negligent in their vocation c. All such and all other as lament not their sinnes as hope not in Gods mercie for pardon and purpose not heartily to amend to leaue their swearing drunkennes whoredome couetousnesse idlenes c. All such I say shall not or cannot enter into Gods kingdome but hell fire is prepared for them wéeping and gnashing of téeth whereunto alas I feare me very many will néeds goe in that very many will be as they haue bin let vs euen to the wearing of our tongue to the stumpes preach and pray neuer so much to the contrary and that euen in y e bowels of Iesus Christ as now I beseech you all all all and euery mothers child to repent and lament your sinne to trust in Gods mercie and to amend your liues Now me thinks ye are somewhat astonied whereby I gather that presently you desire this Repentance that is this sorrow good hope and newnesse of life The which that you may the rather attaine and get to your comforts as I haue gone about to be a meane to stirre vp in you by Gods grace this desire of Repentance so through the same grace of God will I goe about now to shew you how you may haue your desire in this behalfe And first concerning this part namely sorrow for your sinnes and hearty lamenting of the same For this if you desire the hauing of it you must beware that you thinke not that of your selues or of your owne frée will by any means you can get it You may easily deceiue your selues and mocke your selues thinking more of your selues then is séemely All good things and not péeces of good things but all good things sayth Saint Iames come from God the Father of light If therefore penance be good as it is good then the parts of it be good From God therefore do they come and not of our frée will It is the Lord that mortifieth that bringeth downe that humbleth saith the Scripture in sundry places After thou haddest stricken my thigh saith Ieremie I was ashamed Loe he sayth After thou haddest stricken me therefore prayeth hee euen in the last words almost hée writeth Turne vs O Lord and we shall be turned The which thing Dauid vseth very often Wherefore first of all if thou wouldest haue this part of penance as for the whole because it is Gods gift so for this part goe thou vnto God make some little prayer as thou canst vnto his mercy for the same in this or like sort Merciful Father of our Sauiour Iesus Christ because I haue sinned done wickedly and through thy goodnesse haue receyued a desire of Repentance whereto this thy long sufferance doth draw my hard heart I beséech thée for thy mercies sake in Christ to worke the same Repentance in me and by thy spirite power and grace so to humble mortifie and feare my conscience for my sinnes to saluation that in thy good

spiritually The which ●ting if we vse with prayer as I sayd ●et vs not doubt but at the length Gods ●irite will worke as now to such as be●eue for to the vnbeléeuers all is in vaine their eyes are starke blind they can see ●othing to such as beléeue I say I trust ●eme thing is done euen already But if ●eyther by prayer nor by tooting in Gods ●aw spiritually as yet thy hard vnbelee●ing heart féeleth no sorrow nor lamen●ing for thy sinne Thirdly looke vpon the ●ag tyed to Gods Law for to mans law ●here is a tag tyed that is a penaltie and that no small one but such a one as cannot but make vs to cast our currish tayles betwéene our legs if we beléeue it for all is in vaine if we be faithlesse not to beléeue before we féele This tag is Gods malediction or curse Maledictus omnis sayth it qui non permanet in omnibus quae scripta sunt in libro legis vt faciat eam Loe accursed sayth he is all no exception all sayth God which continueth not in all things for he that is guiltie of one is guiltie of the whole sayth S. Iames in all things therefore sayth the holy Ghost which are written in the booke of the law to doe them Hee sayth not to heare them to talke of them to dispute of them but to doe them Who is he now that dooeth these Rara anis few such Byrds yea none at all For all are gone out of the way though not outwardly by word or déed yet inwardly at the least by default and wanting of that which is required so that a child of one nights age is not pure but by reason of birth-sinne in danger of Gods malediction then much more wee which alasse haue drunken in iniquitie as it were water as Iob sayth But yet alas we quake not Tell me now good brother why do you so lightly consider Gods curse that for your sinnes past you are so carelesse as though you had made a couenant with death and damnation as the wicked did in Esayes time What is Gods curse At the Popes curse with booke bell and candle O how trembled wee which heard it but onely though the same was not directed vnto vs but vnto others For this Gods curse which is incomparable more sell and importable and is directed to vs yea hanging ouer vs all by reason of our sinnes alas how carelesse are wee O faithlesse hard hearts O Iezabels ghests rocked and layd asléepe in her bedde O wicked wretches which béeing come into the depth of sinne doe contemne the same O sorrowlesse sinners and shamelesse shrinking harlottes Is not the anger of a King death and is the anger of the King of all Kings a matter to be so lightly regarded as wee doe regard it which for our sinnes are so retchlesse that we slugge and sléepe it out As waxe melteth away at the heate of the fire sayth Dauid so doe the wicked perish at the face or countenance of the Lord. If déerely beloued his face bee so terrible and intolerable for sinners and the wicked what trow wée his hand is At the face and appearing of Gods anger the earth trembleth but we earth earth yea stones yron flints tremble nothing at all If wee will not tremble in hearing woe vnto vs for then shall we bee crashed in pieces in féeling If a Lyon roare the beastes quake but wee are worse then beasts which quake nothing at the roring of the Lyon I meane y e Lord of hosts And why because the curse of God hardnes of heart is already fallen vpon vs or else we could not but lament and tremble for our sinnes If not for the shame and foulenes thereof yet at the least for the malediction and curse of God which hangeth ouer vs for our sinnes Lorde bee mercifull vnto vs for thy Christs sake and spare vs in thine anger remember thy mercies towards vs Amen And thus much for the third thing to the moouing of vs to sorrow for our sinnes that is for the tag tyed to Gods Law I meane for the malediction curse of God But if our hearts bee so hard that through these wee yet féele not heartie sorrow for our sinnes let vs fourthly set before vs examples past and present olde and new thereby the holy spirite may be effectual to worke in his time this woorke of sorrowing for our sinne Looke vpon Gods anger for sinne in Adam and Eue for eating a péece of an apple Were not they the déerest creatures of God cast out of Paradise Were not they subiect to mortalitie trauaile labour c. Was not the earth accursed for their sins Doe not we all men in labour women in traueiling with child and all in death mortalitie and miserie euen in this life feele the same And was God so angrie for their sinne and hee béeing the same God will he say nothing to vs for ours alas more horrible then the eating once of one piece of an apple In the time of Noe and Lot God destroyed the whole world with water and the Cities of Sodom and Gomorra Seboim and Adamah with fire and brimstone from heauen for their sinnes namely for their whoredoms pride idlenesse vnmercifulnes to the poore tyranny c. In which wrath of God euen the very babes birds fowles fishes hearbes trées and grasse perished and thinke we that nothing will be spoken to vs much woorse and more abominable then they For all men may sée if they will that the whoredomes pride vnmercifulnesse tyranny c. of England farre passeth in this age any age that euer was before Lots wife looking backe was turned into a salt stone and will our looking backe againe yea our running backe againe to our wickednesse doe vs no hurt If we were not already more then blinde Béetles we would blush Pharao his heart was hardned so that no miracle could conuert him if ours were any thing soft we would begin to sob Of sixe hundred thousand men all onely but twaine entred into y e Land of promise because they had ten tymes sinned against the Lord as hee himselfe sayth and trow we that God wil not sweare in his wrath that wee shall neuer enter into his rest which haue sinned so many ten times as wée haue toes fingers yea haires on our heads and beards I feare me and yet we passe not The man that sware and he that gathered sticks on the Sabboth day were stoned to death but wee thinke our swearing is no sinne our bribing rioting yea whorehunting on the Sabboth day pleaseth God or else wee would something amend our maners Helias negligence in correcting his sonnes nipped his necke in two but ours which pamper vp our children like puppets will put vs to no plunge Helias sonnes for disobeying their fathers admonition brought ouer them Gods vengeance and wil our stubburnesse doe nothing Sauls malice to Dauid Acabs displeasure against