â—uerlasting life Dan. 4. and Daniel vnto King Nâ—chodonsor sayth VVherefore O King folloâ— counsaile and redeeme thy synnes with almes thy iniquities with the mercyes of the poore Againe almes if it be done by a 〈◊〉 man out of true charity hath the 〈◊〉 of euerlasting life of the truth whereof Christ himselfe wil be wittnes when being Iudge of the liuing and dead he shall say in the last day Come ye blessed of my Father Matt. 25. receaue a Kingdome which is prepared for you from the beginning of the world for I was hungry and you gaue me to eate And afterwards That which you haue done to one of my least brethren you haue done to me Thirdly almes hath the effect of a certayne Baptisme to wit of cleansing sinne as wel the fault as the punishmeÌ„t Ecclesiasticus telling vs As water quencheth fire so doth almes extinguish sinne And water doth so qu nch the fire as it leaueth not so much as any smoke and this also is the doctrine of the ancient Fathers so S. Cyprian Saint Ambrose Saint Chrysostome and Saint Leo do teach S. Cyprian in his sermon of almes thus writeth As the fier of hell is quenched with the lauer of healthfull water so with almes and good workes is allayed the flame of our faults Saint Ambrose Serm. 31. Almes in a certayne manner is an other lauer of our soules as our Lord sayth Giue almes and all thinges are cleane vnto you and without preiudice of fayth be it spoken almes is more indulgent or remissiue then the lauer for the lauer is giuen but once and once also it doth pardon but as often as thou giuest almes so often doest thou merit pardon Saint Ioâ— Chrysostome There is no synne that almes cannoâ— mak cleane Hom. 25. in Act Apost Leo. serm 5. de Coll. or that it cannot quite blot out Saint Leo Almesdeeds do blot out syns do kill death anâ— take away the punishment of euerlasting fire And this is a great prerogatiue of this vertue ought to stirre vp all men to the loue thereof But this is not to be vnderstood of all almes whatsoeuer but of that alone which proceedeth in vs from great contrition and great feruour of charity such was the almes of Saint Mary Magdalen who out of the teares of her contrition bathed our Sauiours feet and annoynted the same with the almes of a most pretious oyntment Fourthly almes do increase our confidence to God and engender a spirituall ioy or comfort in vs and although that this be common to all vertues yet in speciall manner it apperteyneth vnto this wherby in one action we performe a double duty and that very gratefull both to God and our neighbour is a worke which not by signes or deductions but of his owne nature is most euidently descerned to be good Tob. 4. Hence is it that Toby sayd almes will yeild great confidence before the suprem or soueraigne God vnto all such as giue it Hebâ— 10. And that oâ— the Apostle You haue had compassion on the imprisoned do not therefore leese your confidence And to conclude Saint Cyprian in his sermon of almesdeeds calleth it the comfort of the faithfull Fifthly almes getteth the loue and good will of mâ—ny who doe pray vnto God for their benefactours and obteyne of God for them eyther the grace of their conuersion or the gift of perseuerance or the increase of grace and glory for all these wayes may that saying of our Sauiour be vnderstood Make your selues frendes of the mammon of iniquity that when ye shall fayle Luc. 16. they may receaue you into their euerlasting tabernacles Sixthly almes is a disposition vnto our iustifying grace of which fruit Salomon speaketh in the prouerbes when he sayth Syns are cleansed by almes and faith Prouer. 15. and Christ hauing heard of the liberality of Zachaeus saying Behold I giue halfe of my goods vnto the poore if I haue defrauded any man I render him foure tymes as much he sayd vnto him To day saluation is brought to this house And in the Acts of the Apostles it is recorded of Cornelius not yet a Christian who was a bountiful bestower of almes Act. 10. Thy almesdeeds haue ascended into the remembrance in the sight of God oâ—â— of which place Saint Augustine prouetâ— Cornelius by his almes to haue obteyned oâ— Almighty God the grace of ChristiaÌ„ faith and perfect iustification Lib. 1 de praedestin Sanctor cap. 7. Last of all almesdeeds are oftentimes the cause that our temporall store doth increase and is augmented which Salomon doth approue when he sayth he taketh vsury of our Lord who hath compassion of the poore and againe he who giueth to the poore shall neuer waâ— which our Sauiour confirmed by his owne example when he commanded his Disciples to distribute fiue loaues and two fishes Prouerb 19. Prouerb 26. which was al he then had amongst the multitude and so handled the matter as they gathered vp twelue baskettâ— full of the leauings of the bread and fisheâ— which sufficed his Disciples for many dayes after Tobias who imparted so liberally his goods to the poore got in short tyme great wealth the widdow of Sarephta who bestowed a little meale and oyle on the Prophet Elias receaued that blessing at Gods hand that herselfe neuer waÌ„ted for for a long tyme eyther meale or oyle there are many and most worthy examples in this kinde extant in the fifth booke of the history of France written by Saint Gregory of Towers Cap. 105. 201. in Leontius in the life of S. Iohn the Almenor and Sophronius in prato spiritualli and the same auerreth Saint Cyprian in his sermon of fasting almes and Saint Basil in an oration he made vnto rich men in which by an excellent similitude he compareth riches vnto well-water out of which if much be drawne there do spring continually more abundant and better waters if they be let to to stand still they decrease and corrupt rich men as they wil not willingly heare these matters so will they scarce belieue them but after this life they shall know it to be so and belieue it to be true when their knowing and belieuing shall steed them nothing Let vs now speake of the manner of bestowing Almes for that is necessary more then any other thing that we may vertuously liue dye most happily First it is necessary that we giue almes with a most sincere intention of pleasing God and not for seeking of popular prayse this doth Christ teach vs when sayth VVhen thou doest giue almes do not sound the trumpet and let not thy left hand know what thy right hand doth Matth. 6. Saint Augustine explicateth this place in his commentary on the Epistle of Saint Iohn where by the left hand he vnderstandeth the intention of giuing almes for temporall honour â—ract 6. or whatsoeuer commodity by the right hand he wil haue to be
Saint Paul in his second epistle to the Corinthians Id enim quod in praesenti est momentanem c. 2. Cor. 4. For our tribulation which in this life is momentary and light worketh in vs aboue measure on high an euerlasting weight of glory we not contemplating the things that are seene but which are not seene for the thinges which are seene are temporall the thinges which are not seene eternaâ—â— These Apostolicall and golden words to a spirituall man are most easy and plaine and out of them alone without alâ— difficulty he learnes the art of liuing and the art of dying well but to a carnall sensual man they are as obscure as any Cymmerian darkenes and sound as the Hebrue or Arabicke tongues do to one who knoweth no other but the Latyn or Greeke A spirituall man gathereth out of these wordes the tribulations of this life although most grieuous endured born foâ— the loue of God to be most light and most short albeit they should last for many yeares because whatsoeuer hath an end cannot be properly sayd to be of long continuance and the same tribulations to merit before God so great riches as that an vnmeasurable euer during treasure of glory and all good things is purchased by them out of which al men of capacity may see that these tribulations are not to be feared but we are to feare our sins neyther are temporall emolumeÌ„ts to be much regarded but eternall only And hence it followeth that men are to liue well on earth that they may happily raigne in heauen and consequently liue dy most securely But sensuall men that haue no spirit who in wordes say that they belieue the words of the Scripture and deny it in deeds they doe plainly peruert the words of the Apostle and say if not with their tongue yet in their hart that pouerty ignorance ignominy iniuryes tribulations are most grieuous therefore with all care to be auoyded preuented repelled albeit they should for that end lye deceaue commit murther offend God and afterwards go to hell firâ—â—or say these men who knoweth whether any where there be a hell Or who hath euer seene this eternall weight of glory But we fynde by experience we know for certeyne yea we feele with our hands pouerty ignominy and iniuryes to be ill Thus doth the world and such as are of the world not deliuer in wordes but testify in their actions and this is the cause why the greatest part of men doe liue ill and dye most miserably And to alleage an example or two of the bad death of the damned we haue in the fourth booke of S. Gregoryes Dialogues the example of one Crisorius who being one of them whom I now described a politike fellow wise and in worldly affayres very practicall but withall as S. Gregory noteth very proud and couetous this man being now come to the end of his life opening his eyes saw most filthy and vgly spirits to stand before him to draw neere that they might take him away perforce and carry him into hell the poore man began to tremble to wax pale and with loâ—d cryes to aske for respit crying and saying Inducias vel vsqâ—â—ane inducias vel vsque mane resâ—it 〈◊〉 till to morow respit but till to morrow and whiles he thus cryed euen in the very speaking his soule was taken away from his body by which it is most cleere that he saw that vision for our instruction that it might be a warning to vs seeing that in respect of himselfe it was nothing auayleable And this vsually hapneth vnto such as differ or delay their amendment vntill the last houre of their life and of this number are they to be reckoned who as Saint Gregory sayth in the beginning of his fourth booke doe not easily belieue any thinge that they do not see with their eyes or if they belieue they doe not belieue as they should by reforming their liues to the prescript of vertue Another example is in the same place where Saint Gregory writeth of a Monke that was an Hypocrite who was thought to fast whiles in the meaâ—e tym he did secretly eate and drinke and the same Saint affirmeth the sayd Monke to be damned in hell fire for he acknowledged his synne but did no pennance for it for God on the one side would haue his Hipocrisy detected and on the other gaue him not grace to repent that othâ—â—â—ay learne not to delay their coÌ„fession â—â—peâ—nance vntill the end of their life But not to stay longer in discoursing of such who through their owne negligence haue not learned the art of liuing well therfore haue miscaryed in their ends I returne to the wordes of S. Paul which are very full of mysteryes most wholsom documeÌ„ts First it is good to note how far the Apostle doth extenuate his owne merits and labours endured for Christ and extolleth the glory of the Kingdome of heauen which is the reward of our merits That sayth he of our tribulation is momentary and light this is the extenuation of his merits The Apostle with all possible endeauour had laboured almost fourty yeares for when he was called by a voice from heauen vnto Christ he was a young man Cap. 7. for so it is written in the Acts of the Apostles the stoners of Saint Stephen deposuerunt vestimenta sua secus pedes adolescentis qui vocabatur Saulus they layed their garments at the feet of a young man called Saul He liued a Christian euen vnto his old age for so he writeth of himselfe vnto Philemon cùm sis sicut Paulus senex seeing thâ—â— arâ— like Paul an old â—an therfore he â—â—towed his youth his middle and old age in the seruice of Christ and yet hâ— sayeth that his tribulations which were continuall without intermission from his conuersion vntill his MartyrdoÌ„ were out momentary and what he sayth is true if his tribulations be compared vnto the eternity of euerlasting felicity though in respect of our tyme they dured for a long while To the shortnes he addeth their lightnes Momentaneum leue tribulationis nostrae And yet how sharâ— and cruell his tribulations were himself declareth wheÌ„ in the first to the Corinthians he sayth 1. Cor. 4. Vsque in hanc horam c. Euen vnto this houre we hunger and thirst are naked and are beaten or buffetted with fists and haue no place of aboad and labour with our own hands we are cursed and we blesse we suffer persecution and endure it we are blasphemed and we entreat we are made as it were the filth of the worlde and the scum of all euen vntill this present tyme and in his other Epistle vnto the same Corinthians he addeth further 2. Cor. 11. In laboribus plurimis c. In very many labours in prisons more often in strips aboue measure in deaths often of the Iewes fiue â—â—â—es had I fourty lashes saue one thrice was I
vtilityes and the third of the manner how we may fruitfully make it The necessity of prayer is so euident and perspicuous in the Scriptures as thaâ— nothing can be more cleerly commaunded or deliuered then the same for notwithstanding that God do know what we want as he sayth of himselfe in Saint Matthew yet will he haue vs to demaund them receaue them as it were by spirituall hands or some instrument fit for that purpose Luc. 18. Heare our Lord in S. Luke VVe must alwayes pray and neuer cease Againe VVatch ye praying at all tymes Heare S. Paul Pray without intermission Luc. 21. 1. Thess 5. Eccles 18. Heare Ecclesiasticus Be not stopped from continuall prayer Which precepts or commaunds do not import that we should do nothing else but pray but that we should neuer forget this most wholesome exercise but very often haue recourse thereunto which both our Lord and his Apostles by their example haue taught vs for Christ and his Apostles did not so alwayes pray but that they bestowed some tyme in teaching the people and in confirming their doctrine with signes and miracles and yet they may be sayd alwayes to haue beene in prayer because they did pray very often and other phrases in the Scripture of like tenour are to be vnderstood in the same manner as My eyes are alwayes on our Lord Psal 24. and his prayse is alwayes in my mouth Psal 33. and that of the Apostles they were alwayes in the teÌ„ple praysing and blessing our Lord. Luc. 24. Touching the vtilityes of prayer three are most eminent to wit merit satisfaction and impetration of merit we haue the testimony of our Lord in the Ghospell Cùm oratis c. When you pray you shall not be like hypocrites who affect to pray standing in the synagogs and in the corners of the streets that they may be seene of men Amen I say vnto you that they haue receaued their reward but thou wheÌ„ thou shalt pray enter into thy chamber and the dore being shut pray thy Father in secret and thy Father who seeth the in secret will reward thee by whicâ— words our Sauiour doth not forbid prayers to be made in publicke for he himselfâ— did publickly pray before he raised Lazarus Ioan. 11. but he forbiddeth a man to pray iâ— publike when he doth it with intentioâ— be seene of many to wit out of the desirâ— of vaine glory for else we may pray iâ— the temple and therein also fynde thâ— chamber of our hart and in that chamber pray vnto our Father in secret thesâ— wordes reddet tibi will repay or rewarâ— thee do signify merit For as before hâ— sayd of the Pharisee recepit mercedem suam he hath receaued his reward to wit humane prayse so of him who prayeth in the chamber of his hart regarding God alone is to be vnderstood this repayment to wit that he so shall receaue his reward from his Father who seeth him in secret Of satisfaction for our syns past it is euident by the practise of the Church in which when any satisfaction is imposed with almes fasting is conioyned prayer yea oftentymes almes and fasting are not enioyned but prayer is neuer omitted lastly that it is impetratory or of force to obteyn vs many great blessings benefits S. Iohn Chrysostome doth excellenly declare in two books which he wrote of this subiect in which he vseth the similitude of our hands for as a man is borne weake naked and needy of all thinges and yet cannot complaine of his Creatour because he hath giueÌ„ him haÌ„ds which are the instrument of instruments by which a man may prouide for himselfe meat clothes a howse armour and what else soeuer so a spirituall man can do nothing without the help of God but he hath the vertue of prayer the instrument of all spirituall instruments by which he may obteyne whatsoeuer he shall want or be in need of Besides these three principall fruites there are very many other for first prayer doth illuminate or lighten our mynd for it cannot otherwise be but that he who fixeth fast the eyes of his mynd on God who is all light but that he be lightened accedite ad eum sayth Dauid illuminamini Psal 33. come you vnto him and be lightned Againe prayer doth nourish our hope and confidence for by how much the more often we speake vnto one by so much the more confidently do we confidently comâ— vnto him thirdly it enflameth our charity and maketh our mynd more capablâ— to receaue greater gifts as S. Augustine dotâ— affirme Lib. 2. de serm dom in monte cap. 7. fourthly it increaseth humilitâ— and chast feare for he who commeth tâ— pray perceaues himselfe to be a beggar oâ— God and therefore is wont with all humility to appeare in his sight and most diligeÌ„tly to take heed least he offend him whose help in all thinges he doth want Fifthly prayer engenders in the mynde of the maker the contempt of all temporall things for it cannot possibly be buâ— that all earthly thinges must seeme base and filthy vnto him who daily contemplateth those things which are heauenly and euerlasting Cap. 1. 10. see S. Augustine in the 9. booke of his Confessions Sixthly it begetteth incredible delight when as by the same a man beginneth to tast how sweet our Lord is which sweetnes how great it is from hence we may gather that we haue knowne many not only to haue bestowed the whole night but to haue ioyned whole dayes with whole nights without any difficulty in prayer To conclude besids the profit pleasure prayer yeldeth great dignity and honour to the maker for the Angells themselues honour that soule which they see so familiarly and so often to be admitted to the speach of his diuin Maiesty See S. Iohn Chrysostome in his first booke of prayer It remayneth that we say somewhat of the maÌ„ner how to pray well in which this art of liuing Well doth chiefly consist and consequently also of dying Well for that our Lord sayd Aske and ye shall receaue and euery one who asketh doth receaue which S. Iames in his Epistle declared to be vnderstood with this condition If we aske well You aske sayth he and do not receaue because you aske ill out of which rule we may thus discourse he who asketh well the gift of good life shall certeinly receaue it and he who asketh well for the perseuerance of the same vntill death shal doubtles receaue it Let vs briefly explicate the conditions of good prayer that we may learne to pray well to liue well to dye well The first thinge required is Fayth as witnesseth S. Paul saying How shall they call vpon him in whome they haue not belieued With whome accordeth Saint Iames Let him aske in faith without wâ—uering Rom. 10. but this necessity of faith is noâ— so to be taken as though is were necessary for vs certeinly to
Saint Ambrose in his Epistle to the Church of Versells This vtility also doe the Fathers extoll Saint Cyprian in his sermon of fasting and Saint Basil in his oration of the same S. Chrysostome in his first homily on Genesis Saint Hierome in his Epistle to Eustochium of the keeping of virginity Saint Augustine in his first booke of Confessions the 21. chapter and the whole Church in the office of the first houre out of the hymne of Saint Ambrose doth sing carnis terat superbiam potus cibiue parcitas Let the parsimony of meat drink tame the prid of the flesh The third vtility is to worship God for God esteemeth it as honour done vnâ—â— him when we fast for so sayth the Apostle in his Epistle to the Romans 1. Rom. 12. Obsecâ— vos c. I beseech you that you yield youâ— bodyes a liuing sacrifice holy pleasing to God your reasonable seruice for whicâ— in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 1. which 〈◊〉 reasonable worship and of this worshiâ— S. Luke speaketh when he sayth of Anâ— the widow Shee did not depart from the TeÌ„â— seruing God day and night in fasting and prayerâ— and the great Councell of Nice in the fifâ— canon calleth the fast of Lent a cleane aâ—â— soleÌ„ne gift that is offered of the Churâ— vnto God and Tertullian speaketh after tâ—â— same manner in his booke of the resurrecâ—on of the flesh where he calleth stale dâ— meates acceptable sacrifices vnto God Saint Leo in his second sermon on the faâ— of the 10. moneth sayth For the full receâ— of all the fruites of the earth the sacrifice of abstinence is most worthily offered to God the bestoweâ— of them Last of all Saint Gregory in his 16. homily writeth that by the fast of Lent are offered vnto God the tythes and first fruites of our life The fourth vtility is satisfaction of our synnes and this first of all doe the examples of holy Scriptur demonstrate Ioan. 3. the Niniuites as Ionas writeth pacified God by fasting 1. Reg. 7. the same did the Iewes who fasting with Samuel asswaged Gods wrath and got the victory ouer their enemyes Achab a wicked King by fasting and hair-cloth in part mitigated Gods displeasure against him Iudith 4. Hester 4. the Iewes in the tyme of Iudith and Hester by no other sacrifice then by fasting weeping mourning found mercy with God this doctrine haue the ancient Fathers alwayes taught Tertullian in his book of fasting sayth As first of all the vse of meat did destroy vs so let fasting make satisfaction vnto God S. Cyprian Serm. de lapsis Orat. 1. de leiunio Hom. 1. in Genes Lib. de Elia ieiunio Com. ad 3. cap. Ionae Let vs appease the wrath offeÌ„ce of God as himself warneth vs with fasting is fruitelesse and vayne by fasting do thou satisfy God S. Iohn Chrysostome God as an indulgent Father hath sound out this cure which is affected by fasting Saint Ambrose Fasting is the death of synne the destruction of vices the remedy of saluation Saint Hierome Haircloth and fasting are the armour of penitents the helpes of synners Saint Augustine Let no man fast for humane prayse Serm. 60. de tempor but let him fast to obteyne pardon 〈◊〉 his synnes Saint Leo affirmed God to be pacifyed with the sacrifice of fasting laâ— of all Saint Bernard Leo. serm 4. dé ieiun 7. mensis Bern. serm 66. in Cant. I sometymes do make aâ—stinence but my abstinence is a satisfaction for 〈◊〉 synnes not a superstition for impiety Finally the fifth vtility of fastinâ— is that it is meritorious and very much auaileable to obteyne benefits from God Anne the wife of Elcana being barren by fâ—sting obteyned a sonne for so doth Sainâ— Hierome in his second booke against Ioâ—â—nian interpret these wordes of the Scripture 1. Reg. 1. Porrò illa stebat non capiebat cibuâ— But she wept and tooke no meate Anna saith this Father inanem cibo ventrem fâ—lio meruit implere Anne merited to fill hâ— belly empty from meate with a Sonnâ— Sara by three dayes fasting is deliuerâ— from the Deuil as is recorded in the booâ— of Toby Tob. 3. And there is a notable place fâ— the merit of fasting in the Gospell foâ— thus speaketh our Sauiour Matth. 6. Tu autem cù◠ieiunas c. Buâ— when thou doest fast annoynt thy head and wash thy face that thou mayst not seeme to men to fast and thy Father which seeth thee in secret will repay thee Where the wordes will repay signify that he wil pay them their reward for they are opposed to those other They disfigure their faces that they may appeare vnto men to fast AmeÌ„ I say vnto you they haue receaued their reward So as the hypocrites receaue the reward of their fasting to wit the prayse and applause of men and the iust also receaue their reward giuen them not by the tongues of the people but by the handes of God neyther doe there want most euident testimonyes of the ancient Saints S. Iohn the Euangelist being to write his Ghospel appointed solemne fasting that he might obteyne the grace of writing well as Saint Hierome auoucheth in the preface of his commentaries on S. Matthew and out of him Venerable Bede on the first of Saint Iohn and Tertullian insinuateth the same in his booke of fasting Fastings do merit of God euen the knowledge of mysteryes New maisters Saint Ambrose in his Epistle to the Church of Versells sayth VVho be these new maisters that will haue no merit to be in fasting S. Athanasius Whosoeuer is vexed with an vncleane spirit Ath. lib. dâ— ieiunio Bas or 1. de ieunio must be fully perswaded these wicked sprits tormented with fasting to leaue their hold as fearing the force thereof Saint Basil Fasting is profitable both for the eschewing the miseries of this world also for the atteyning of the things that be good S Gregory Nazianzen explicating with whaâ— weapons a certayne holy virgin repelleâ— the Diuell from her sayth that she opposed against him the remedy of fastinâ— and lying on the bare ground Chry. serm 1. de ieiun Saint Iohâ— Chrysostome sayth Fast because thou hatâ— synned fast that thou mayst not sinne faâ—â— that thou receaue spiritual blessings faâ—â— that those thinges which thou hast receaued may not be lost Saint Hierome in hiâ— booke against Iouinian doth of set purpose dispute and proue the merit of fasting S. Augustine sayth serm 62. Fasting is eyther a remedy or 〈◊〉 reward that is eyther is procureth vs pardon oâ— our synnes or the reward of the Kingdome of heâ—uen Last of all Saint Leo By the humility of fasting we doe merit Gods assistancâ— agaynst all our enemyes Ser. 1. de ieiunio 7. mensis We haue then the necessity fruit of fasting there remayneth only the manner that we also briefly shew how we
thousand hundred thousands Daniel 7. as Daniel writeth I say at least for in the opinion of Saint Denis Areopagita and S. Thomas the number of holy Angells exceeds the number of all corporall things there also will be present with Christ the King all the multitude of Saints in glorious bodyes of whome it is sayd in the Apocalips I saw a great multitude which no man was able to count of all Nations tribes and tongues standing before the throne There will be then in this iudgement such a spectacle as the like was neuer from the beginning of the world nor shal be againe for all the wicked shall be guilty of hel fire who in their resumed â—odyes shall stand naked and dolefull whâ— excessiue and vncredible griefe on thâ— arth brought by the Angells from aâ— places of the world to the vale of Iosaphâ—â— and places adioyning and the numberâ— such shall be farre greater then the number of Saints for our Lord himselfe hath sayd Matth. 7. many are called few are chosen and more plainly narrow is the way that leadeth vnto lifâ— and few there be that do fynâ—e it The way 〈◊〉 large that leadeth to perdition and many there be that enter by the same which iâ— it be true as it is most certeyne that tâ—â— great multitude of Saints cannot be numbred how much lesse can be numbred the multitude of the reprobate To these also shall be adioyned the wicked spirits who also are inumerable Those thinges thus disposed before the sentence of the Iudge be pronounced the books of accounts will be opened as appears by Daniel Saint Iohn Daniel 7. Apoc. 20. what those bookes are which shal be opened in this iudgement Saint Paul doth explicate to the Corinthians saying Do not ye iudge before the tyme vntill our Lord come 1. Cor. 4. who will bring to light the hidden thinges of darkenes and make manifest the Counsayles of harts For God will powre â—â—orth such a light that in the same all the â—onsciences of wicked men may be seene â—ea all that shall be in that Theatre or â—ublike spectacle shall see the consciences â—f all men and thereby their deeds their words their thoughts their desirs O what a spectacle will this be to see all the consciences of hypocrites of lyers of traytours of cauillours who made no accouÌ„t to periure themselues by all the sacred thinges they cold name By out of this publishing of the sinnes and villanies of al men wherby they will come to know the sentence before it be giuen that will follow which we read in the Apocalips Reges terrae c. Apoc. 6. The Kings of the earth and Princes and Tribunes and Rich men and Captaines bond men and free shall hide themselues in caues and in the rocks of the mountaynes and they shall say vnto the mountaynes rockes fall vpon vs and hide vs from the face of him that sitteth on the throne and from the wrath of the Lambe because the great day of theirs is come and who shal be able to stand And the same hath our Sauiour foretold in the Ghospell when as he caryed the Crosse on his sholders speaking vnto the vertuous womeÌ„ that beheld him Daughters of Ierusalem weep not ouer me but 〈◊〉 ouer your selues and your children for beholâ— dayes shall come in which they shall say Luc. 23. Blessed 〈◊〉 the barren and the wombes that haue not borne 〈◊〉 the papps that haue not giuen sucke then they sâ—â— beginne to say vnto the mountaynes fall vpon vs aâ—â— to the hills couer vs Last of all the sentence shall be pronounced by the Iudge Venite benedicti ite maledicti come you Blessed depart you cursed Matth. 25. and the good shall go intâ— euerlasting life and the wicked into euerlasting fire And now I beseech my Readers to thinke and thinke agayne both often and with attention that themselues also shall be present in this Theatre theâ—fore now whiles they haue tyme let them seriously deliberate what is to be done neyther let them obiect that the day of iudgement is farre of and it were bootles to trouble oâ— afflict themselues so long before the tyme as if the day of iudgement were at hand for although this generall iudgement be not so neere yet is not the particuler farre of but at hand and expectes vs at the gate and looke what the sentence shal be of the particuler iudgement the same stalbe also of â—e generall he therefore that is wise â—ht so to prepare himselfe to heare the â—enâ—e of Gods iudgement as though it â—e to day or to morrow to be deliueâ— for the houre of this iudgement is no â—uâ—ther of then the houre of our death â—he houre of death from an old man or who is grieuously sicke cannot be farre of therefore whiles we expect this great iudgement in which standeth all our hope or ruine we must earnestly call vpon our aduocate who is the Iudge himselfe 1. Ioan. 2. VVe haue an aduocat Iesus Christ the iust as S. Iohn teacheth vs moreouer to sollicite the frendes oâ— the Aduocate first of all the most benâ—gne Virgin the Mother of our Aduocat then the Angels and holy Saints neyther is 〈◊〉 conuenient that we come to our Aduocat or his friends with empty words only but also with gifts for the Saints refuse not gifts which auaile them nothing but the poore meÌ„bers of Iesus Christ for they being blessed for all eternity in heauen waÌ„t none of our temporall commodityes on earth CHAP. III. Of the third Precept of the Aâ—â— of dyâ—â— well when our Death is neere which is of Hell AFTER the consideration of death 〈◊〉 Iudgment it is also conuenient 〈◊〉 thinke with earnest attention on the pâ—nishments of Hell and ioyes of heaâ—â—â— for of the foure last thinges these are the two last of all and only euerlasting of which two Christ being the Iudge eyther the one or the other will befall vnto euery man and these two are so contrary both in nature and their effects as that the one maketh vs most miserable the other most happy but for that we haue written of both these in the booke of the Ascending of our mynde vnto God towards the end and of the Ioyes of the celestiall Paradise in a whole booke of that argument entituled of The eternall felicity of Saints and of the torments of hell in the second booke of The mourning of the Doue and of the good and profit we reape by teares and finally 〈◊〉 all the foure last thinges in our Latin â—â—râ—ons and what occurred touching â—is subiect we did then both deliuer to â—â—e people and left in writing I iudge it best in this place to touch the heades of matters already treated whereon a man may profitably entertayne his thoughts â—hiles he expecteth death and with ioy prepare himselfe to receaue and meet the same Therefore touching the most vnâ—â—ppy state of the damned to hell