that for vanity vexation of spirit would offend his good God damn his owne soule the price of Christs bloud loose heauen and purchase hell a frenzie of frenzies O. that men would beleeue that experienced Preacher proclainâ—ing that all is most vaine vanitie then would not they thus be-dirt themselues to heap riches vniustly to climbe to honours ambitiously to gorge themselues with worldly delights swynishly to forget their God impiously and all for the loane of vanity for an vncertaine shadow of time aelas what will thy dainty fare profit thee when as for staruing the poore thou in hell cannot obtaine one drop of water Luke 16 25. Or thy stately building helpe thee truely no more then the strong buildings of the Temple did the Iewes who seeing their Temple burne flung themselues into the fire as Sardanapalus with his riches to burne together with their Temple they so trusted in or great Babel did to deliuer Nabuchadnezzar from Gods iudgements Dan. 4. 27. Oh beloued play not thus the beasts to trust in stones heaped vpon stones they cannot free thee from Gods inevitable wrath but rather increase thy damnation if thy buildings be 〈◊〉 by 〈◊〉 and oppression as 〈◊〉 13. 〈◊〉 2. 9. shall thy braueries glistering apparel do it theÌ„ remember the 〈◊〉 〈◊〉 and proud Herod Agriâ—pa where of the one was turned to hell the other eaten vp with lies 〈◊〉 what is appalet but moa 〈…〉 deate and the signe 〈…〉 shame for had we neuer sinned we had neuer heeded to weare it bearing the gracious immage of God in our bodies as soules but now wee are fain to couer the shame of our nakednes that sinne hath brought vpon vs which is so great in truth that if necessitie would permit as gentlewomen do with their gloues and maskes though they thinke not so both hands and face to should be couered so sowly hath sinne disfigured our excellent creation that as a destowred Virgin wee should be ashamed to shew our Aegyptian or Black-Moore faces Chimney-Sweepers hands to speake nothing of the basenes beggery of apparel for what more base then for a Lord or Duke to weare cloth which is but the cast greasie garment of a scabbed or â—otten Sheepe and what more beggerly then to digge into the Earth for gold to the Sea for Pearles to the rocks for stones to the flowers and puddles for colours to Hogges for grease and a thousand things more to apparell and trim our sinfull bodies the fuell of Hell fire 〈◊〉 for suffering the poore to dye for cold and wanâ— of apparell which wee store up for moaths and shall one 〈◊〉 be a witnes against thee Iames 5. 1. 2. 3. weep loued weepe and howle for this madnes and ensuing misery and forget not that fiery 〈…〉 ng day the remembrance whereof makes the very Deuils to tremble quake and should make euery sinfull man weepe and howle repent and forsake this folly which kindleth the coales of hell to consume vs oh my bretheren beloued in Christ Iesus would we not repute him vnwise that would robbe the poore 〈…〉 sse the widdow defraud the fatherlesse steale from the Church of God to enrich himselfe to bestow it vvholly vpon a famous snow-ball which in short space would â—hawe to water or to make an admirable Becon vpoÌ„ an hill for men 〈◊〉 vpon which at the first newes of the enemyes arriuing should be set on 〈◊〉 yet a Snowball is sure to stand while the frost holds and a 〈◊〉 to continue 〈◊〉 the enemy land but this 〈◊〉 and the pompe 〈◊〉 〈◊〉 not sure to stand one Day and who theâ— would waste himselfe and endangerâ—llis soule 〈◊〉 vncertaine vanities and 〈…〉 ments to finne and destruction but most certaine letts to saluation and well doing wherefore my Dearely beloued let vs all seeing and knowing these vanities be wise to saluation and omitting these mock begger build-ings of sinfull deuises whereby worldlings thinke as the builders of Babel to get them a name when they most work their owne confusion bodily and spiritually labour to haue our names written in heauen Luk. 10. 20. and conteyning this world and vncertaine habitations with Abraham the father of the faithfull labour and looke for a Cittie hauing a foundation whose builder and maker is God and not fondly with Peter at a glimpse of felicitie not woating what we doe wish to build Tabernacles heare below and so to forgoe and forget our felicitie aboue as we see all worldlings generally doe this is to play foolish Hobab who ready to enter vpon the holy land and possessions of the Cananits after long wandring in the wildernes would not enter in but depart to his owne countrey and kindred Num. 10. â—9 then which what more sottish The third vse serues for admonition also for all men to see to themselues in time for if this great Temple and Queene cittie of all the world was in a short time conuerted to dush ashes and if semblably all the world and the glory thereof shall be we wot not how soone and suddenly fired let vs then I beseech you consider our selues poore and sinfull wretches who whether the world stand or fall shall shortly be turned to dust and ashes for what is man but a vapour a wind a shaddow a dreame a nothing then which what more transitorie and vanishing these doe but scarce appeare and are gone straight so is the life of euery mortall weight to day a man to morrow none Baruch made care where and how to liue when God should visite the whole land The Lord tels him by Ieremy Behold that which I haue built will I destroy and that which I haue planted I will plucke vp euen this whole land and seekest thou great things for thy selfe seeke them not as if he had said the whole land and people shall be destroyed the Temple and Cittie shall be burned so art thou more precious to me then all these thou art not to looke to escape when others greater and better then thee perish take thy life for thy portion vse that well else thy soule and body shal be confounded c. His case is ours we see all die and must come to iudgment Heb. 9. 27. 2. Cor. 5. 10. Rom. 14. 10. And shall we as great sinners as they looke to escape No no we must hence let vs prepare and make ready The like lesson giueth Elisha to Gehazi 2. King 5. 26. 27. Shewing him this was no time to hoord wealth by hooke and crooke but to fast and pray for his owne sinnes and the sinnes of the whole land and at no hand touch this pestilent leaprosie I would to God we all semblably would consider that we were not sent to this world to make our selues mighty men as those giants before the flood Gen. 6. 4. Nor yet borne as hogges in sties to be fatted to eate drinke take our ease
could prooue that that donation in Numb 18. 20. c. Were perpetuall and neuer to be abrogated then the tythes might stand euer iure diuine and no man take them away without permission from God I answer all the learned preachers in the land almost and all that come to Pauls crosse in London in a manner affirme and confirme it and so doe all writers that writ bookes of that subiect also as Euerard Digbies dissuasme with Celsus of Veronas Dissuasme Rob. Ponts 3. Sermons against Sacriledge Master I. Howson now Bishop of Oxons 2. Sermons Pet. Rebuffus and D. Tynâ—arus de decinus Richard Eburnes maintenance of the Ministery Fulk Roberts reuenues of the Gospell Roger Fentons Sermon of Simony and Sacriledge Master Iohn Rainolds vpon Obadiah Vers. 5. 6. Ric. Bernards of the Ministers maintenance Mast. George Carletone Bishop of Landaffe of tythes William Sclater of the Ministers portion Sir Henry Spelman de non temerandis Ecclesiis Sir Iames Sempils Sacriledge against Iosephus Scaligers Diatribe and Iohn Seldens historie of tythes But if you obiect that the tythes bee leuiticall and therefore since Christs resurrection abrogated and in that respect the Ministers by diuine right cannot claime them I first desire to learne by what Scripture doe you warrant this assertion is that they be abrogated but if you cannot then by Ieroms rule what soeuer cannot be prooued by Scripture it may with the like authoritie be denied as affirmed But if you will haue them so to be because you say so therefore to grant it as vpon Pythagor as word were to glory in men And therefore I would be resolued whether any part of the Leuiticall rites be abrogated except only such as figured the spirituall fulfilling thereof by Christ or his Church and which be they but in my opinion tithes figure nothing in Christ to be fulfilled in any of his two natures or three offices and therefore are not Leuiticall nor abrogated but stand as sure as first they were enacted vnlesse you say that as the tythes giuen Leuie for seruing in the Tabernacle should stand firme vntill the Messias came who would then himselfe discharge all Gods Ministry and after neuer vse mans seruice therein which we see is not so Or else that in his daies and euer after the Church should in it selfe be so throughly instructed that it needed no Ministers which is not so neither and therefore tythes be no figuratiue right and if not I demand why should they bee abrogated vnlesse we arrogated to our selues wisedome aboue the Lords and could deuise a better way for the Ministers maintenance then the Lord could But admit the tythes bee Leuiticall as you would haue them and that they figure some mysticall secret we be not worthy to know then must you confesse as you do that they be abrogated now Christ is come and being fuifilled in him are not to be exacted by any nor to be payed by any Parishioner to any man for this were to ioyne with the Iewes that the Messias is not yet come which is to deny the faith and so Christ shall profit vs nothing at all as Paul prooues of Circumcision Gal. 5. 3. And if so why should any Minister demand tythes much lesse any secular man or any Parishioner pay any seeing this is to deny plainly that Christ is come but while we pay tythes we looke for another else by paying Leuiticall tythes you hold all the rectors and parsons appropriate and also all the people in the land which pay or receiue tythes in a Iewish errour and infidelity And by the like right may you compell the people to pay you sheepe and oxen flowre pigeons and what not which in old time were brought to the temple for Sacrifices and offerings which is most deuillish and absurd and this done seeing the tythes be Leuiticall and abrogated you must out of the spirituall truth and meaning of the Leuiticall law in Numb 18. 20. Draw out a spirituall true certaine law for the Ministers portion for euer in all places of the world and that as all changes vnder the Gospell be farre more excellent then those vnder the law so the Ministers maintenance gathered out of the spirituall sense of this ceremoniall law must in all respects be farre better richer and plentifull then the legall tythes and offerings were which yet all the learned in the world haue not found nor neuer shall which plainly sheweth that this law in Numb 18. 20. Is an euident explanation of a principall branch of the fourth and fifth lawes morall and that the tythes are and euer were since the first establishing of the Church gouernment due by diuine right to the Ministers of Gods Church in all ages alike And the like is to be said of all donaries and gifts giuen in former time to God and his Church that is for the maintenance of Gods holy and true seruice in his Church whether they were yeerely pensions of money or lands as the Abbey lands to serue God in such places as the Abbeyes were situate which now ought not iure Diuino to bee alienated from Gods Ministers and giuen or sold to secular men and that for these reasons 1. What was giuen to God and his Church that is to the Church men that serued God in the Church yeerely and weekely for euer ought not without Gods expresse commandement be taken from them and we see how Caluin in Hosean cap. 1. ver 3. sharpely reprooueth King Henry for this fault 2. Those lands were giuen for euer for the seruice of God in those places only where the Abbeis stood and therefore were neuer to be alienated from them that serued God in those parishes how soeuer religion altered from worse to better but then to be the rather appropriated to the Ministers then being from generation to generation because the lands were giuen for the true and holy religion of God but now the Ministers serue God in better measure and manner then did the Monkes c. And therefore ought they the rather now possesse them all and they not be taken away from them This may bee confirmed by Dauids practise who when the Leuites were to cease to carrie the Arke and Tabernacle from place to place for the on and other were to be put in the Temple which was shortly to be builded Dauid though the Leuites office ceased took not away from them their lands nor liuings but disposed otherwise of the Leuites for the seruice of the Temple 1. Chron. 23. to 27. And so should it be done heare 3. That which is once dedicated to holy vses ought neuer to be conuerted to prophane exploits how worthy or vnworthy soeuer but should continue to the seruice of God whereto it was giuen for euer and therefore the taking of the Abbey lands from the Ministers was wrongfully done as Leuit. 27. But if any will heare bee contentious we haue no such custome neither the
and yearely pay the Minister so much as thou reapest aboue thy paines and charges in gathering the fruits And faile not to binde thy posteritie in all ages to pay the Church this yeerely anuitie and holy tribute but if thou doe neither be assured thou shalt not long prosper for this is a crying sin against thee and thine And I doubt not but the Lord beholding the affliction of his Ministers the crueltie and vnmercifulnesse of these transgressors and the famine and oppression of the poore blind and â—ame of this land will in time stirre vp the heart of some Noble Nehemiah or godly Ebed-Melech to speake to our most gracious Soueraigne for redresse of this Maladie and so farre of this vse and remedie Hauing proceeded thus farre in the first member of watchfulnesse for this life present which in deede is most difficult and of largest scope and without which the other two are to small purpose and seeing that this weighty work concerneth all men all women all ages all functions and all dealings in the world yea in euery thought word and worke we must carefully watch for vnder euery stone lyeth a scorpion ready to sting vs to death and yet to enter to euery of these particulars were infinite I therefore for better discharging of the whole thought to annexe a few helpes to further you the more cheerefully to vndertake this watch with vndoubred assurance the Lord assisting to effect it to Gods glory your comfort Whereof the 〈◊〉 helpe to watch in all our affaires is for euery man to betake himselfe to a calling which will keepe him from idlenesse and many sinnes this calling is two-fold generall and speciall first the generall calling of a Christian is by all godly meanes ordained by God to endeauour to become truly religious according to the Lords gracious couenant made and sealed at our Baptisme the reasons why wee must make this our calling and daily exercise is first for that we are full of impietie originall and actuall and so liable to eternall damnation by due desert vnlesse we labour to abolish it and become godly and the nature and powerfull working of Gods religion is such that as a precious oyntment it perfumeth sweetneth sanctifieth with the graces of Gods Spirit the whole man otherwise is no better then an vnsauory carrion in the nostrils of the Almighty 2. Then the doctrine of eternall life is so heauenly profound and ample that we cannot in any sufficient measure be furnished therewith vnlesse we make a continuall labour and practise thereof so throughly are we inuenomed by the stingings of the old serpent and ouercouered with the leprosie of sinne that we are wholly vnnaturalized and vnapt for any good thing vnlesse we betimes enter into this holy trade of life this is our plough wherewith we must manure the Church gleebe of our hearts else it ouergrowes with bryers and weeds this is our paradise wherein we must euer be occupied in dressing it else it will become a desart full of Serpents heare must wee euer be learning else wee forget euer watching else our enemy preuaileth no sleeping in sinne then the enuious man soweth tares among our wheat no truce with Satan for then he conquereth no looking backe then vnfit for Gods kingdome The second helpe is for euery man to set and settle himselfe in a speciall calling and honest trade of life whereby he may get a sufficient maintenance both for himselfe his family and the Church and poore to Gods glory and good of his Church and this is Gods ordinance Gen. 3. 19. that all creatures should be of some speciall calling but man aboue all the rest else that he should not eate 2. Thess. 3. 6. to 13. And the law of equitie requires it that as wee enioy the fruits of other mens callings they should likewise of ours and so increase vnitie and amitie as bretheren and this is our paradise wherein we should euer be occupied else we walke not in the way of all creatures Satan excepted who is of no calling yet neither idle nor well occupied we walke inordinately busie-bodies troublers of such as walk in the callings open to all temptations and vanities and yet therein so conceited and wiser then seuen that can render a reason Prou. 26. 16. And such as at no hand can keepe true watch but euer disturbing and persecuting the watchmen of their soules excluded from the protection of Gods Angels a gracelesse generation and if you obserue what heauie iudgements befall the wicked you shall finde that they are cast vpon them by the hand of God when they ranged out of their callings as to Sampson by Dalila to Dauid in the matter of Vriah to Iâ—â—as going to Tharsus to Peter at the high Priests fire c. And contrarily that most of mens wealrh prosperitie commeth to them by their godly and painefull walking in their vocations But because worldlings would cast of their generall vocation to embrace this speciall only and idlers would not labour but pretend walking in their generall calling both complaine they cannot discharge both vocations in on day and therefore take it sufficient to serue God on the Lords day and themselues all the weeke daies I for satisfaction herein thus as in a diary digesting order both callings together and what is spoken of on daies worke may bee meant and applied to euery day First then so soone as thou awakest out of thy sleepe stand vpon thy watch and awake to God for the tempter with his vncleane suggestions is at hand and know that if our first thoughts be holy after our sleepe we be such if vnpure we be wicked then offer to God the sacrifice of prayer for thy sleepe and life and thine that so the Lord being first in account with thee may graciously hold with thee all the whole day 2. Then thinke of all thy sinnes thou canst call to minde and the punishments due to them temporall as eternall pray for pardon for them and be thankefull for thy happy deliuerance from them by Gods mercies Christs merits and working of Gods Spirit in thee which thou shalt the readier performe if thou think of thy death of Gods iudgement day of the paines of hell and ioyes of heauen of the vanities and afflictions of this life as of the momentanie pleasures thereof and how blessed are such as furthest estranse themselues from them and draw nightest to God in all Christian obedience 3. This done thinke vpon the discharging of thy speciall calling this day to Gods glory thy soules health and good of all men and the furthering of thy peace at thy death and of thy reckoning in the day of iudgement These meditations will first keepe thy minde from bad thoughts and Satanicall temptations secondly will sanctifie thy soule thirdly will be forcible motiues to prayers and thankes giuing and fourthly will cause the Lord draw neere thee and
day as a snare entrappeth them and therefore good were it for them not to sleep in sin nor feed on euery bait lest being circumvented by Satans snares they cannot flie to the heauens Psal. 124. 6. 3. It is called as an appellatiue proper that day Luk. 21. 34. that is a day of note known to babes children from their cradles to fright them from sinne at the name of which day Satan trembles infalix felix quaketh Balthasar sinketh the rich weepe and howle all workers of iniquity are quite confounded 4. It is named a great day Reuelat. 6. 17. and 16. 14. because the great God that day will doe great workes and determine of great matters of the life and death of men and Angels and great is it in that it includes in it the workes of all ages 5. A day it is of Anger Wrath Rom. 2. 5. Reu. 6. 17. for then all shall drinke the cup of Gods wrath that formerly haue prouoked his wrath against them for hee will poure vpon them his wrath in flouds of indignation and streames of anger Psalm 11. 7. and 50. 1. 2. 3. in such exceeding measure as no witte can conceiue 6. It is called the day of the Lord 1. Thes. 5. 2. and 2. Pet. 3. 10. 12. and the day of Christ 2. Thes. 2. 2. and the day of God 2. Pet. 3. 12. thereby insinuating that all other daies were the daies of men wherin they did what pleased them and this while the Lord was silent Psal. 50. 21. but this is Gods day wherein he will speake and thou shalt be silent so there be but two daies of all the world thy day and Gods day Now in this thy day thou as Lord of all dost what pleaseth thee to anger the Lord withall but in that day hee will breake silence of so many daies and yeeres of so many iniuries and indignities done to him and his and will answer for his honor and glory and then shew himselfe to bee God of Gods and Lord of Lords and as man in this his day did all things heere below out of order to Gods great dishonour so the Lord in that day will reduce them all to thir owne order to mans confusion and as it is greater sorrow paine and greefe to put an arme once out of ioynt in his right place againe then it was at first to put it out so shall the wicked finde this cure this day more sharper and bitterer then the putting of it out of ioynt was in their day and it is well for as wee see when Rebels and Traitors bee imprisoned the land is quiet and the Prince secure so when these rebels be cast into hell then is God vniuersally glorified and the Church secured and as there was a time when Christ wept Luke 10. 41. and thou didst laugh so in this day thou shalt weepe and howle and hee will laugh at thy destruction Prou. 1. 26. 7. It is called the day of the declaration of the iust iudgement of God according to the Gospell Rom. 2. 5. 16. signifying that howsoeuer now matters be out-faced and the verity of the. Gospell contradicted and that worldlings make no conscience of sacriledge violence and oppression and the impotent fatherlesse stranger widdow appeale being wronged vnto Christ the iust Iudge Psal. 26. 1. to be iudge betweene them their enemies that molest them and yet now this appellation is not regarded yet in this day God will declare who haue right who doth wrong and will bee reuenged vpon the workers of iniquity and highly reward the wronged for he is mercifull 8. It is called the day of refreshing Acts 3. 19. wee see how heere the godly are persecuted afflicted and of all men most miserable but in that day they shal be comforted and refreshed and haue all teares wiped from their eyes 9. It is called the day of redemption Luke 21. 28. Rom. 8. for then all the Elect shall be sure to receiue the effects and fruits of their former redemption purchased them by the death of Christ and therfore are the godly with ioyfull hearts to watch and wish his comming and the wicked in time to prepare their lamps And so farre of this first motiue and appellations of this day The second motiue to watchfulnesse for Ohrists comming is that the signes of his approaching are fulfilled by the iudgement of the learned these signes be of three sorts some long agoe fulfilled others more neere at hand some to bee fulfilled at his comming of the first sort are the preaching of the Gospell through the world Math. 24. 14. Rom. 10. 18. and 2. the reuealing of Antichrist 2. Thes. 2. 3. of the second are the departing of most from the faith Luke 18. 8. and 2. Thes. 3. 2. and secondly terrible and grieuous calamities Math. 24. 6. 16. thirdly deadnesse of heart with secure sleeping in sinne Math. 24. 37. and 25. 6. to 13. 31. Luke 17. 24. c. as in the dayes of Noah and Lot fourthly the calling of the Iewes Rom. 11. 25. fiftly many false Christs and false Prophets and seducers sixtly warres and persecutions of the last and third sort are the signes in the Sunne and Moone and starres Math. 24. 29. and the signe of the Sonne of man comming in the clouds of which signes further to consider I refer to euery godly mans priuate meditation and as he acknowledgeth them fulfilled so to prepare himselfe and where he doubteth of any of these first eight to conferre with the godly learned and not harden his heart but euer be thankfull to our good God who in mercy giueth vs these signes of his most gracious and glorious comming least wee should be taken vnprouided as when a mighty Monarche to represse the rebellion of his treacherous subiects intendeth a Parliament and sendeth forth his messengers with proclamations throughout the Empire to summon and admonish all estates vpon paine of death personally to appeare at the appointed day and place so the father of mercies by determinate and fore-told signes summoneth all the world against that appointed day to appeare before his glorious tribunall to render a strict account of their liues since the first creation to that day and to receiue their rewards accordingly good or euill and for their further instruction in the premises it pleaseth his Maiesty to sort his signes so as they may be liuely vocall preachers to direct them in the nature of the thing they signifie and that heereby men may prognosticate without a teacher not onely the nighnesse of this great Assises but also the greatnesse and dreadfulnesse thereof and so at no hand be taken sleepy or vnfurnished and so farre of the second motiue The third Motiue is the consideration of the vncertainty of that day Mat. 24. 36. Mark 13. 32. Luk. 12. 39. 46. and 1. Thes. 5. 2. Reuel 16. 15. all which quotations with one voyce and consent proclaime his certaine vncertain sudden
and shall they be damned too and so it is now but we are to learne that most excellent gifts will not auaile to saluation vnlesse we haue true faith sincere repentance and new obedience whereby we doe the will of God and this is a point of great weight and moment and worthy of obseruation that men not onely in this life and in death but euen at the last day shall thus plead for themselues and yet not be regarded because that all was done in hypocrisie and not in sincerity and this should teach all men to beware of sprituall pride selfe flattery and selfe-loue delighting in their externall gifts as Pharisees Luke 18. 11. Isa. 65. 5. whereby they flatter themselues in their estate ouer-weening the good things they haue and falsely thinking they haue that blessing of God which they haue not whereas in truth vve should labour to be purged of this pride and euer suspect the worst of our selues to iudge our selues seuerely and strictly in regard of our vnbeleefe and hollownesse of heart for this will be a meanes to make vs escape the iudgment and condemnation of the last day and this is the property of Gods Elect to thinke worse of themselues then God doth as we see in Math. 25. 37. but the reprobates haue euer better perswasion and opinion of themselues then God hath as Math. 25. 44. To conclude then let vs bee vpright and sincere both in profession and practise and in continual prayer for grace and bountiful willing hearts to do good works for this is the meere gift of God and without praier cannot be obtained for we are naturally so couetous so didistrustful in Gods prouidence and promises such louers of our selues hard-hearted to others that without his speciall loue and fauour to vs it is vnpossible for vs to get this great victory ouer our selues to bee mercifull no not to Christ himselfe nor to his Ministers that maintained his honour and glorie and therefore of all others ought most to be respected and releeued and yet I wote not how as a field vine subiect to euery of winde and tempest they be of euery body most reiected and least regarded as the out-scowring of the world and sheepe appointed for the slaughter neyther can we afford the crums from our tables to Christs poore members but rather giue them to dogges hawkes horses whoores and for Tobacco to vrge drunkennesse to make vs sober and circularly able to bee drunken so that it cannot be but the Lord hath a controuersie with the inhabitants of the Land because there is no truth nor mercy nor knowledge of God in the land but stealing and lying and whooring swearing and killing Hos. 4. 1. 2. Ranulphus Cestrensis in his Polichronicon lib. 5. cap. 10. and anno 610. writeth of Iohn Patriarch of Alexandria that being at his prayers vpon a time as is said there appeared vnto him a comely virgin hauing on her head a garland of Oliue leaues which named her selfe Iustice saying vnto him and promising that if hee would take her to wife hee should prosper well whereupon he after became so liberall to the poore that he assayed to striue in a manner with the Lord whether the Lord should giue him more or he should distribute more of that which was giuen and I would the maid Mercy should bee maried to more then this Almoner for so after he was surnamed that the maid Mercy should not liue so long a Virgin as that a few or none will marry her yet our Sauiour commands to sell what ye haue and giue almes make ye bagges which waxe not olde a treasure which can neuer faile in heauen Luke 12. 33. and to take heed that your hearts be not oppressed with surfeting and drunkennesse and cares of this life and lest that day come on you at vnawares for as a snare it shall come on all them that dwell on the face of the whole earth Watch therefore and pray continually c. Luke 21. 34. c. And so farre of this twelfth Motiue The last and thirteenth Motiue to watchfulnesse is the consideration of the execution of the sentence vpon the Reprobates for these shall goe into euerlasting paines Math. 25. 46. In vvhich words wee may see two expresse torments inflicted vpon the wicked First a departing from Christ in these words and they goe from Christ according to those words of the sentence in vers 41. Depart from mee ye cursed And secondly the place which is to eâ—erlasting pains agreeable to the iudge to euerlasting fire prepared for the Deuill and his Angells These two members of the execution of the sentence point out two sundry punishments to be inflicted vpon the Reprobates the one priuatiue the other positiue The priuatiue is a depriuing of them from Christ their head and from all goodnesse from Christ so that they haue nothing left in them but sin as a boulter when the flowre is boulted out there remaineth nothing in it but brannes so they depriued of all Gods graces and life haue nothing left in them but the brannes of sinne and the second death And thereupon as formerly the badde Angells are made or rather become as diuells incarnate This priuatiue paine some terme the paine of losse or the losse of all blisse which although it inflicteth no external sensible punishment yet hath it within it a positiue effect for as the absence of the Sunne causeth and bringeth darkenesse and the want of foode death so the absence of Christ Iesus the Sonne of righteousnesse bringeth darkenesse to the soule and the want of the food of life death eternall then which what torment greater then vtter darkenesse and euerlasting death for as the fulness of ioy is gotten by inioying his presence Psal. 16. 12. so the fulnesse of sorrow is attained by his absence and as he is the life quickening all creatures so the want of him is the depriuation of life and a second death So then this priuatiue punishment is a violent cutting of man from Christ his head and center of his life and blisse and a remoouall from all goodnesse whatsoeuer euen the smallest and this sorrow of want of God and all goodnesse is euerlasting because the Iudge is infinitely angry and for euer absent from all helpe to sinners for heere all light is away all the candles of comfort quite and for euer put out and nothing remaining but vtter darkenesse and gnashing of teeth all plenty wanting all scantnesse abounding not so much as one drop of cold water can bee obtained from Abraham sometime rich in good workes all springs of mercy be close locked against such as shewed no mercy not one word of comfort to him that would not comfort heretofore the poore comfortlesse no friend in â—heape-side no friend in Court poore rich Lazarus now scorneth the rich poore glâ—tton heere gentlemen be beggars and cannot be heard and beggers gentlemen and scorn their scorners who