ruines of Kingdomes Empires inferred in times past in the Christian world by the Hunes Gothes and Vandales testifie no lesse The twelfth and last priuiledge of vertue is the pleasing and glorious death of the Saints For what is more glorious then the death of the iust Precious sayth the Psalmist is the death of the Saints in the sight of our Lord. And Ecclesiasticus In extreamity all thinges shal be well to those that feare God and in the day of his death hee shall be blessed VVhat greater hope and confidence may bee wished for then that of blessed Saint Martine Who vppon the instant of death espying the enemie of mankinde Cruell beast sayeth hee why standest thou nigh mee Cruell as thou art thou shalt finde nothing in me for the bosome of Abraham shall receaue me in peace So the iust feare not death nay rather they reioyce in theyr departure prayse God and in as much as in them lyeth giue hâ—m thanks for their end for by the benefit of death they are deliuered from all theyr labours and begin to tast the first fruites of theyr felicitie Of these sayeth Saint Augustine Hee that desireth to be dissolued and to be with Christ dyeth not patiently but lyueth patiently and dyeth delightfully The iust man therefore hath no cause to lament or feare death nay rather it is to be sayd of him that likâ— the Swanne hee dyeth singing gyuing glory to GOD that calletâ— him But the death of sinners is most wretched sayth the Prophet for it is euill in the loosing of the worlde woorse in the seperation from the flesh and woorst of all in the double contrition of the woorme and fire layeth Saint Bernard This is the last and not the least euill as vvell of the boddie as of the soule For it is harde to leaue the worlde harder to forsake the body hardest to be tormented in hell fire These and other such like infinite euills doe torment sinners in the houre of their death which make theyr end troublesome disquiet â—euere and cruell ¶ Of all these thinges the Author entreateth very largely lib. 1 Guide of a sinner chap. 19 20 21 22 23 truly most worthy the reading and obseruation ¶ The conclusion of all those thinges which hetherto haue beene spoken of the priuiledges of vertues CHAP. 16. THou hast heard therfore my brother which and of what kind those twelue priuiledges be which are graunted to vertue in this life which are as it were twelue excellent and woorthy fruites of that tree which S. Iohn saw in the Apocalips which was so planted by a flood bearing twelue fruites euery moneth yeelding his seuerall fruite For what other thing may this tree be next the sonne of God then vertue it selfe which yeeldeth the fruite of holines and life And what other fruites thereof are there then those which wee haue reckoned vp in all this part For what fruite is more pleasant to the sight then the fatherly prouidence whereby GOD preserueth his the deuine grace the light of wisedome the consolation of the holy Spirit the ioy of a good conscience a good euent of hope the true liberty of the soule the interiour peace of the hart to be heard in our prayers to be helpt in tribulations to be prouided for in our necessities Finally to be assisted and to receaue ghostly consolation in death Euery one of these priuiledges is truly so great in it selfe that if it were plainely knowne it should suffice man to loue and embrace vertue and amende his life and it should also bring to passe that a man should truly vnderstand how wel it is said by our Sauior Whosoeuer forsaketh the worlde for Gods sake shall receaue a hundreth fold in this lyfe and possesse lyfe eternall Beholde therefore my brother what a benefit it is that heeretofore I haue declared vnto thee see whervnto I inuite thee Consider if any man will say thou art deceaued if for the loue thereof thou shalt leaue the worlde and all that is therein One onely inconuenient hath this good if it may be termed an inconuenient by reason it is vnsauorie to the reprobate namely because it is vnknowne vnto him For this cause sayth our Sauiour the Kingdome of heauen is like vnto a treasure that is hidden For this good is a very treasure in deede but hidden not to those that possesse it but to others The Prophet very well acknowledged the price of this treasure who said My secret to my selfe my secret to my selfe Little cared he whether other men knew his treasure or no. For this good is not as other goods are which are not goods vnlesse they be knowne by others for which cause they are not goods of themselues but only in the opinion of the world therfore it is necessary that they be known of him that by that meanes they may be called goods But this good maketh his possessour good blessed and no lesse warmeth his hart when 〈◊〉 only knoweth it himselfe then if all the world knew it But my tong is not the key of this secret deske much lesse of all those things which hetherto haue been spoken for what so euer may be spoken by humane tongue is much lesse abiect then the truth of the thing it selfe The key is the diuine light and the experience vse of vertues This will I that thou ask at Gods hands thou shalt find this treasure yea God him selfe in whoÌ„ thou shalt find al things thou shalt see with how great reason the Prophet said Blessed is the people whose God is our Lord For what can he want that is in possession of this good It is written in the book of the kings that Helcanah the father of Samuel said vnto his wife that bewailed her selfe because shee was barren had no children Anna why weepest thou and why doost thou not eate and wherfore is thy hart troubled am not I better vnto thee then ten sonnes well then if a good husband which is to day tomorrow is not is better to his wife then ten sonnes what thinkest thou of God what shall hee be to thaâ— soule that possesseth him what doâ— you meane whether looke you whatintend you why leaue you the fountaine of Paradise and drinke you of the troubled cesternes of thiâ— worlde why followe you not the good counsaile which the Propheâ— giueth saying Tast and see howe sweet our Lord is why doe we not often passe this Ford why doe weâ— not once tast this banquet Trust the wordes of our Lord and begin and hee afterward will deliuer you out of all doubt In times past that Serpent into which Moses rod was transformed seemed a farre off terrible and fearefull but being neerâ— and handled by the hand it returned into his former state Not without reason sayth Salomon It 〈◊〉 naught it is naught saith euery buiâ—er but when he is gone he glorieth The like
are such and so admirable that 〈◊〉 man do but attentiuely wey the 〈◊〉 of them and vvith an vnderâ—â—â—nding voyde of all perturbation of the minde examine the same hâ—â— shall haue sufficient cause enougâ— of amazednes and reason to induâ—â— him to the correction of his erroâ— Beeing moued therefore in espâ—â—ciall by this reason I thought 〈◊〉 should doe a worke worthy the lâ—â—bour if I proposed some fewe 〈◊〉 those thinges before their eyes thâ—â— wil either read or write accordinâ— to the imitation of Ieremy that vâ—â—derstanding not onely the 〈◊〉 which God hath prepared for 〈◊〉 loose and wicked sort but also 〈◊〉 good which he hath decreed to bâ—â—stowe on the godly and iust thâ—â— might forsake the way of iniquitâ—â— that God might receiue them gâ—â—uing them pardon of al their sinne and deliuering them from all the punishments which in the book of holy Scripture hee threatneth inflict vpon them The Argument Christian must thinke that hee is a man and a Christian and therfore subiâ—ct to death bound to yeeld a reason of his life past in another world For which cause he shall doe aduisedly if he wey without intermission the horrible and intollerable griefes which are wont to encomber the sinner at the howre of death and the feares and amazements that presently ouerwhelme him vppon the entrance of the lyfe to come At which time neyther the goods of the body nor the goods of Forâ—une nor any fauour of this world may appease the iust and incensed wrath of God against sinners CHAP. 2. THat therefore wee may begin from matters most apparant and which daily we behold with our eyes goe to my brother remember â—â—ou art a Christian and a man because thou art a Christian be asâ—â—red thou shalt yeelde account of thy lyfe when thou art dead Thâ— fayth which wee hold and profesâ—â— excludeth all doubt and that it is 〈◊〉 experience offering herselfe daiâ—â— to our eyes trulie teacheth vs. 〈◊〉 that no man is free from this Châ—â—lice but all must drinke thereoâ— whether he be Pope whether Kiâ—â— eyther any other what-soeuer The day shall once come wheâ—â— in at morning thou shalt liue 〈◊〉 night thou shalt be dead The 〈◊〉 shall one day bee but whether shall happen to day or to morroâ— it is altogether vncertaine in whiâ—â— thou thy selfe which nowe readâ— these thinges which wee reckon 〈◊〉 whole and strong measuring 〈◊〉 life by the length of thy desires anâ— the dayes by the multitude of thinâ— affaires shalt see thy selfe lying 〈◊〉 thy bedde full of greefe and sicâ—â—nesse expecting euery moment thâ— stroake and terrible sentence 〈◊〉 death pronouncâ—d against all manâ—kinde from which thou canst noâ— appeale to any other Iudge But especially it is to be consideâ—red howe vncertaine that howre iâ— for euen then it is wont to fall vpo◠〈◊〉 when it is least expected and â—â—en a man wholy secure thinkes 〈◊〉 of it but rather intending the â—â—sinesses and occupations of this 〈◊〉 complots in his hart howe to â—â—nd his longer hoped life in more â—â—â—icitie and worldlie pleasures For â—â—ich câ—use it is often sayde in the â—â—â—lie Scripture that it shall come in 〈◊〉 night like a theefe who euen 〈◊〉 is vvont to breake in vvhen 〈◊〉 slâ—epe soundest are most secuâ—â— thinke of nothing lesse then 〈◊〉 imminent theft perrill which 〈◊〉 the suddaine happeneth vnto 〈◊〉 Before death himselfe commeth a â—reeuous sicknesse dooth vsher 〈◊〉 which is to be considered of 〈◊〉 all his accidents greefes trouâ—â—â—s abhorrings angers sirrups deâ—â—ctions suffumigations pylls garâ—â—rismes and sundry other mediâ—â—â—es The long nights likewise â—â—ich at this time are most vncomâ—â—â—table wearisome and full of teâ—â—â—usnes all which dispose and preâ—â—re the way to death For euen as the Captaine that â—â—ill conquer a Fort first maketh a breach with his greater ordinanceâ— then assaileth inuadeth and poâ—â—sesseth the same So before death grieuous infirmitie beginnes thâ— charge which so weakeneth dâ—â—cayeth the naturall strength of thâ— bodie that it vouchsafeth man nâ—â—â—ther daily nor nightly rest but shâ—â—keth all the principall members 〈◊〉 his body without intermission 〈◊〉 thâ—t the soule is vnable to defenâ— her fort any longer or conserue hâ—â—â—sâ—lfe in the same for which 〈◊〉 shee leaueth her habitation in 〈◊〉 body and hauing escaped flyeâ—â— and departeth to another place But when the infirmitie hath prâ—â—uailed so much as eyther the sicâ— man himselfe or the Phisition bâ—â—ginnes to doubt despaire of lif◠ô good GOD what perplexitieâ— what anguishes what agonies 〈◊〉 at that time excruciate teare 〈◊〉 hart Foâ— then the course or raceâ— his fore-passed life is called to minâ— then all the images of leauing the representations of those thingâ— which hee heere loued his wife 〈◊〉 children his friendes his parenâ—â— his riches his honours his titles 〈◊〉 â—ffices and all other thinges which â—re wont to bee extinct together â—ith life represent themselues vnto â—im After these the last accidents â—hich are coÌ„nexed with death himâ—â—lfe doe assâ—ult which are far greaâ—â—r then the precedent The browe 〈◊〉 bent and the skin is distent wherâ—â—on a cold sweat breaketh foorth 〈◊〉 balls of the eyes waxe dimme â—â—de and through the intollerable â—â—hemencie of paine are rowled â—â—certainly the eares waxe deafe 〈◊〉 nose sharpe the nostrills are replete with excrement the face waxeth blew the mouth is contracted the tongue is doubled and can no more performe his office tast perâ—isheth the lyppes waxe pale the bâ—eath reinforcing it selfe from the â—â—nter of the breast growes difficiâ—â—â—t and short the hands wax cold 〈◊〉 nayles blacke the pulse feeble 〈◊〉 faint but of speedy motion 〈◊〉 we intermitteth now antlie creeâ—â—th the feete die and loose theyr â—â—turall heate What neede many â—ordes the whole flesh is turned 〈◊〉 corruption and all the members and sences are troubled through thâ—â— hastie separation In this manneâ— must a man departing out of thyâ— world satisfie for the labours doâ—lors of others by whom hee camâ— into this world suffering in his decease those griefes which his moâ—ther suffered when shee bare him And thus most signal is the propoâ—â—tion of mans egresse and ingreâ—â—â— into the worlde for both of theâ— are full of dolors but that his enâ—trance causeth others griefes his â—â—sue his owne Whilst a man floteth and is toâ—â—sed in these perplexities suddainlâ—â— the agony of death is at hand thâ— end of life the horror of the graue the infelicity of the body which shaâ— shortly be wormes meate are represented to the memory but especiâ—ally of the soule which as yet abiâ—deth in the body but after an hourâ— or two must be seperated from itâ— Then shalt thou thinke the iudgement of God to be present then before thee shalt thou see all thy sinns which shall accuse thee before the tribunall of diuine iustice Then 〈◊〉 the length but too late shalt thoâ— â—â—knowledge how loathsome those â—imes were which thou so easely â—ommittedst then with many due â—â—ecrations shalt thou
but of eternall And if 〈◊〉 yeelding thy account thou shalt 〈◊〉 found to be much indebted alas 〈◊〉 horrible shall the anxieties and â—â—rows of thy soule be ô how conâ—â—sed shalt thou be and full of vnâ—â—iâ—full penitence how voide of all â—â—unsell and destitute of all solace Trulie the perturbation amongst the Princes of Iuda was very greaâ— wheÌ„ as the victorious sword of Caâ—â—sar King of Egypt did tyranniâ— thorow all the streetes of Ierusaleâ— when as thorowe the present payâ— and punishment they acknowleâ—â—ged theyr fore-passed crymes 〈◊〉 olde errours But there is no coâ—â—parison betwixt that confusion anâ— this whereof we now intreate 〈◊〉 in that houre what shal sinners doâ— whether shal they turne themselueâ— who shall defend them teares the are of no force there all repentanâ—â— is vnprofitable in that houre neâ—â—ther shall prayers be heard nor 〈◊〉 promises preuaile or any suretâ—â— be accepted When as the last moâ—ment of life is past there is no moâ—â— time of repent And if the forâ—â—said finde no place much lesse râ—â—ches nobility and honours of thâ— world shall helpe for the wise 〈◊〉 saith Riches shall not helpe in thâ— day of reuenge But iustice shâ—â—â— deliuer from death But when the vnhappie soule shalâ— see her selfe enuironed with so manie calamities what shall shee doe 〈◊〉 what shall shee say in what otheâ— â—â—rdes shall shee lament her lamenâ—â—â—le case then those which in times 〈◊〉 the Prophet vsed when he said 〈◊〉 paynes of death haue compasâ—â—â— mee rounde about and the â—â—ods of iniquitie haue troubled â—â—ee The dolours of hell haue enâ—â—oned me and the snares of death 〈◊〉 entrapped mee VVoe is me â—â—etch that I am what circle is this 〈◊〉 which my sinnes haue enclosed â—ee Howe suddainly and when I 〈◊〉 suspected doth this houre enâ—â—â—gle mee howe presseth it vpâ—n mee when I least thought of 〈◊〉 VVhat auayle mee myne hoâ—â—urs nowe What helpe me my â—â—gnities What all my friendes â—hat profitte will my Seruauntes â—â—vve bring mee VVhat fruite â—â—all I receaue of all those ritches 〈◊〉 goods which I was woont to â—â—ssesse For nowe a small fielde 〈◊〉 seauen foote long must suffice â—ee and I must be content with the â—arrowe roome of a Sepulcher and base winding sheete But that which is worst of all the â—ches which with so many sweats â—auailes I haue grated from others shall remaine heere behind othâ—â— men shall enioy them and consuâ—â—â— them in pleasures onely the sinâ—â— which I haue committed in gathâ—ring them shall accompany me thâ—â— I may sustaine condigne punishmeâ—â— for them What shall I doe with 〈◊〉 my pleasures and delights when they are past away and naughtâ— them remaines but the dreggs in 〈◊〉 bottome which are the scruples 〈◊〉 remorce of conscience which 〈◊〉 thornes prick and teare my miserâ—â—ble hart and shall crucifie the saâ—â— with perpetuall torments O dulâ—â— not to be indured ô my slouthâ—â—â— negligence worthy a thousand mâ—â—series how could it be that forgeâ—â—full of this time I haue not preparâ— my selfe to auoid these present calâ—mities How often was I warned 〈◊〉 this day yet haue I shutte vp miâ—â— eares to all counsailes Wretch thâ—â— I am why receaued I not discipline vvhy obayed I not my Maisters vvhy neglected I the wordes whicâ— they taught me I liued wickedly 〈◊〉 the midst of the church amongâ—â— the people of God defiled my selfe with all sorts of impiety In thes◠〈◊〉 such like lamentable expostulaâ—â—s shall sinners deplore their vnâ—â—py fortunes these shall be their â—â—ditations these their consideratiâ—â—â— these their confessions â—ut why trauaile I in vaine who 〈◊〉 wise who so eloquent that 〈◊〉 sufficiently expresse or describe 〈◊〉 sâ—uerity and rigour of that iudgâ—â—nt Wee reade of a certaine deâ—â—â—ed that after his death appeared his friend greeuouslie afflicted 〈◊〉 oppressed with great dolours 〈◊〉 a dreadfull and lamentable â—â—ce exclaiming thus No man beâ—â—â—eth no man beleeueth no man â—eeueth His friend amazed with 〈◊〉 demaunded of him what hee â—ant by that lamentation to whoÌ„â—â—re aunswered thus No man beâ—â—ueth howe strictly God iudgeth 〈◊〉 how seuerely he punisheth In â—â—â—firmation of which matter I â—â—â—ke it not vnprofitable to report â—his place an example of wonderâ—â—â— admiration which Iohn Climaâ—â—â— reporteth to haue happened in 〈◊〉 time to a certaine Monke For saith I will not omit also to relate 〈◊〉 History of a certaine solitarie votary which dwelt in Coreb. 〈◊〉 when hee had liued negligently long time without any care at all 〈◊〉 his soule at length ceazed by a siâ—â—â—nes was brought to the last gasâ— And when the soule had wholy fâ—â—â—saken the body after an houres 〈◊〉 he was restored againe to life 〈◊〉 vpon hee besought euery one 〈◊〉 that wee should from thence 〈◊〉 immediatly depart from him 〈◊〉 closing vp the dore of his cell 〈◊〉 stones he remained there encloâ—â— for twelue yeeres space speaking no man nor tasting any other 〈◊〉 but bread and water There sittâ—â—â— hee onely amazedly meditated 〈◊〉 that which he had seene during 〈◊〉 seperation from the body and 〈◊〉 fixed were his thoughts vppon 〈◊〉 same as that he neuer changed 〈◊〉 countenance but alwayes remâ—â—â—ning in that amazement he silenâ—â—â— poured foorth a streame of feruâ—â— teares And when hee grew 〈◊〉 vnto his death breaking open 〈◊〉 dore of his cell wee entred in 〈◊〉 him And when wee humbly 〈◊〉 sought him to giue vs one word 〈◊〉 ghostly instruction at last we onâ—â— â—â—â—orted this froÌ„ him Pardon mee 〈◊〉 man that hath truly the memoâ—â— of death may euer commit sin 〈◊〉 wee were strooken with wonâ—â—rfull admiration beholding him 〈◊〉 first had beene so negligent to 〈◊〉 so suddainly changed and by a â—â—st blessed transformation to be â—â—de another man Hetherto Cliâ—â—chus who was an eye-witnesse of 〈◊〉 this who testâ—fieth that which 〈◊〉 sawe in his writings So that no 〈◊〉 although it may seeme increâ—â—â—â—le to som ought to doubt hereâ—â— especially sith hee is both a true 〈◊〉 a faithfull witnes Nowe in this storie there are 〈◊〉 thinges which deseruedly vvee â—â—ght to feare considering the lyfe â—â—ich this holy man led and much 〈◊〉 the vision which hee sawe â—â—ence sprung that his manner of 〈◊〉 which euer after during his â—â—ole life he obserued These therâ—â—â—e sufficiently approoue that to be 〈◊〉 which is spoken by the Wiseâ—an Remember thy end thou 〈◊〉 not sinne for euer Least thereâ—â—re my brother thou shouldest 〈◊〉 into the like calamities I beseech thee with great attention of mindâ— to discusse examine often repâ—â—â— these things aforesaid alwaies 〈◊〉 euery where present theÌ„ to thy mâ—â—mory But amongst all the rest 〈◊〉 graue coÌ„sideration attentiue mâ—â—mory these three things in especiâ—â—â— The first whereof is that thou coâ—â—sider the greatnes of the punishâ—â—â—â— which thou shalt feele in the hoâ—â—â— of death for the multitude of 〈◊〉 sinnes wherwith thou hast offendâ—â— the Diuine bounty Secondly 〈◊〉 thou diligently wey with what â—â—â—sire thou shalt then wish that 〈◊〉
reward one and common to all the elect For there shall be perfect charity and God shall be all in all For that cause it shall be the common exercise of all to loue and praise God without end or intermission CHAP. 4. BVT in that we haue already aboundantly discoursed of the condemnation and sentence which attendeth impious and sinfull men it consequently foloweth that we speake som-whâ—â— also of the beatitude and reward of good men Now this blessednes iâ— that desired and holy Kingdome of heauen and that happy life which God from the beginning of the created world prepared for those who loue and follow him There is no tongue eyther humaine or angelicall that can worthily expresse what that reward shall be or what that life will be But that thou mayst haue some tast and receaue some knowledge of the same I will by the way report that which Saint Augustine wrote of it in certaine of his Meditations O thou life saiâ—h â—e that God hath prepared for those â—hat loue him liuing life blessed â—ife amiable life cleane life chast â—ife holy life life ignorant of death deuoyd of sorrow life without blot without greefe without anxietie without corruption without perâ—urbation without varietie and muâ—ation lyfe full of all elegancie and dignitie where there is no aduersaâ—ie to impugne where there is no â—llurement of sinne where there is â—erfect loue and no feare where â—he day is eternall and one spirit of â—ll Where GOD is beheld face to â—ace and with this foode of life the minde is satiate and satisfied without defect It dooth mee good to intende to â—hy cleerenes thy beauties delight my greedy hart the more power I haue to consider with my selfe the more doe I languish with the loue of thee with the vehement desire of thee and I am greatly delighted with thy sweete memory O thou most happy life ô thou truly blessed kingdome wanting death void of end to which no times succeede by â—ge where as the continuall day without night cannot haue time where as the conquering Souldiour accompanying those hymne-singing quires of Angels singeth vnto God without ceasing a song of the songs of Sion hauing his noble heade inuironed with a perpetualâ— crowne Would to God the pardon of my finnes were graunted mee and that presently laying aside this burthen of my flesh I might enter into the true rest of thy ioyes and that possessing the most beautifull admirable walls of thy citty I might receiue the crowne of life from the handes of our Lorde that I might accompany these holy quires that with those blessed spirits I might asist the glory of the Creator that face to face I might behold Christ that I might alwayes looke vppon that high ineffable and vncircumscribed light Happy is that soule which deliuered froÌ„ this earthly body may freely ascend to heauen that secure and peaceable neither feareth the deuil nor death Happy eternally happie my soule if after this corporall death it may be counted worthy to behold thy glory thy maiesty thy beautie thy gates walls streetes thy many mansions thy noble cittizens and thy most mightie kingdome in thy comlines For thy vvalls are of precious stone and thy gates of the purest Margarites thy streetes are of burnisht golde wherein without intermission Alleluia is sunge thy mansions are many founded on squared stones builded with Saphires couered with golden tile into which no man entreth except he be cleane wherein no one inhabiteth that is defiled Mother Ierusalem thou art made faire and sweet in thy delights there is no such thing in thee as we suffer heere and behold in this miserable life They differ very far from those thinges which are daily present before our eyes in this life full of calamitie There is no darknes in thee neither night or any change of time The light of the candle shyneth not in thee or the bright Moone or the beamy starres but God of gods the light of lights the sunne of iustice alwaies illuminateth thee The white and immaculate Lambe is thy cleere delightfull light The King of Kings is in the midst of thee his children round about him There the quires of hymne-tuning Angels there the societie of the supernall Cittizens there the sweete solemnitie of all those that returne from this wofull pilgrimage vnto thy ioyes There the prouident company of the prophets there the twelue number of the Apostles There the victorious host of innumerable Martyrs there the sacred couent of the saints Confessors there the true and perfect Monks there the holy women that haue ouercome the pleasures of the world and the infirmities of theyr sexe There the young men maidens that flying the snares of thys world with sacred manners haue past theyr time in all vertues there are the sheepe and lambes which haue already escaped the snares and pleasures of thys life All reioyce in theyr peculier mansions The glory of euery one is different yet is the ioy of them all common Full and perfect charitie raigneth there because God is there all in all whom they beholde without ende and seeing him alwaies burne in his loue loue laude him They praise and loue All theyr labour is the prayse of God wiâ—hout end without defect without labor Happie were I and truly happy for euerlasting if after the resolution of thys body of mine I shall deserue to hear those canticles of celestiall melody which are sung in praise of the eternall King by those cittizens of the celestiall country troopes of blessed spirits Fortunate were I and incredibly blessed if I likewise might deserue to sing them and assist my King my God my guide and see him in his glory euen as hee hath dayned to promise saying Father I will that those whoÌ„ thou hast giuen me be with me that they may beholde my beauty and maiestie which I had with thee before the beginning of the world Tell me I pray thee brother what a day shal that be which shal knock at thy gate the course of this thy pilgrimage beeing ended that if thou hast liued in the feare of God may from death transferre thee to immortality wherein others were wont to feare thou shalt beginne to lyft vp thy heade because thy râ—demption is at hand Come out I pray thee a little while sayth S. Ierosme writing to Eustochia the Virgine froÌ„ the prison and depaint before thine eyes the rich reward of thy present labor which neyther eye hath seene nor eare heard neyther hath the hart of man conceiued the like VVhat day shall that be when as the Virgine Mary shall meete thee attended by all the troopes of Virgins who on the otherside of the Redde-sea the host of Pharao being drowned who bearing a tymbrel shal sing to those that aunswere Let vs sing to our Lord for he hath gloriously honored vs he hath cast down the horse and the ryder into the sea TheÌ„ shal the Spouse himselfe meete her
memory by the remembrance of pleasuâ—es past the vnderstanding by the consideration of goods lost and mischiefes by which wretched as they are they are now ceazed This multitude and diuersity of paine the holy Scripture expresseth where it is said That in hell shal be hunger thirst complaint gnashings of teeth doleful swords spyrits created to do vengance worms serpents scorpions wormwood water mixt with gall spirits of tempests such like by which is signified the multitude of the terrible horrible punishments which are ordained for the damned in this Lake Furthermore in this place there shal be darknes as well interior as exterior aswel â—n the soule as in the body vvhich shall be thicker and darker theÌ„ those of Egypt of which the Scripture â—aith that they might be felt with â—he handes There shall be fire not such as ours is which burneth but for a time after a little while wanting fuelâ— is suddainly extinguished but it shal be such a fire as is agreeable with the place which shall infinitely afflict neuer cease burning If therefore all these things be true howe can it be that all they that belieue confesse no lesse can liue in such vnspeakable carelesnesse and slothfulnes What may the trouble be what labor so infinite that a man would not willingly sustaine that he might at least-wise escape the least of these forenamed torments why therefore to auoyd this great and eternall euill doe we refuse a little that pleasant labor such as is the following of vertue Truly this one thing were sufficient to him that seriously coÌ„sidered fixed his whole mind thought hereof to driue him into a swound and drawe him into melancholie And if in so great torments there were at the least some hope of releefe or decreement the damned might haue some consolation buâ— none of these thinges are granted theÌ„ For thâ—re the gates shal be perpetuâ—lly shut by which either consolatioÌ„ or the weakest hope may happily enter In all the calamities of this world there is alwayes some refuge found out whereby those thaâ— suffer at least-wise sometimes receiue some consolation nowe reason now time now friends now others that haue suffered the like mishaps nowe at least-wiâ—e some hope of end yeeldeth the patient some abbridgment of his dolor But only in this kinde of torments the gates are wholy shut all the entrances of consolation are intercepted so that there is no meanes whereby those wretches may expect any refreshment or help neither froÌ„ heauen nor from earth nor from things present neither thinges to come neither froÌ„ any other thing But whether soeuer they turne theyr eyes they shall see the arrowes shot â—gainst them and shalâ— suppose that all creatures haue conspired against them Yea they â—hall be cruell hangmen tormenâ—ors to themselues This is the calaâ—itie this is the greefe perplexity â—hich maketh those reprobate and â—nhappy men to lament and say by â—he Prophet The paynes of death â—aue compassed mee round about â—nd the pâ—rrils of hell haue founde me out For on what side soeuer they tuâ—ne theyr eyes they shal find new causes oâ— greefe but no consoâ—ation The Euangelist Mathewe sayth that those Virgins which were in a readâ—nesâ—e entered into the Bridegroomes house and that suddainlie the doore was shut O perpetuall loâ—king vp ô sempiternall pryson ô gâ—te which shall neuer bee opened As if it were saide the gate of pardon is shutte vp the gate of indulgence the gate of mercy the gate of consolation the gate of intercession the gate of hope the gate of grace and to conclude the gate of all goodnesse is shutte Sixe dayes and no more in times past did the chyldren of Israell gather Manna but in the seuenth that is in the Saboth there was none to be found for which cause he ought to fast thâ—â— day who before had not taken caâ—â— for the prouision thereof For the cold saith the wise-man the sluggard would not plowe hee shall therefore beg in Sommer and it shall not be giuen vnto him And in another place He that gathereth in the haruest is a wise sonne but he that snorteth in the Sommer is the sonne of confusion But what more greater confusion may there bee founde then was that of the rich glutton who might haue obtained the aboundance of heauen by the crommes that fell from his table who vnwilling to giue a thing of so vile price came at last to such pouerty that in his extreame necessity he besought and shall alwaies seek and begging aske a drop of water and it shall neuer be giuen him Alwayes howling shal he cry out Father Abraham haue mercy vppon mee and send Lazarus that he may dippe the typ of his finger in water to coole my tongue because I am tormented in this flame What lesse or more abiect thing might he aske hee durst not aske a â—â—ssell or potte of water and that â—hich is more to be admired at hee â—ayed not that hee shoulde dip his â—â—ole hand in water but onely the 〈◊〉 of his finger that with it alone 〈◊〉 might touch his tongue beâ—â—we the same but hee coulde not â—â—treat euen that little thing Heere-vpon it appeareth howe â—oselie the gate of all consolation is â—â—utte and howe vniuersall this inâ—â—â—diction and excommunication is â—here so slight a petition could not 〈◊〉 admitted For that cause wheâ—â—er so euer they turne theyr eyes 〈◊〉 what part soeuer they extende â—â—eyr hands they shall find comfort 〈◊〉 no place no not a little For euen as hee that falling into 〈◊〉 sea incompassed by the waues â—â—â—ding no place where he may fixe 〈◊〉 foote doth often but in vaine â—â—etch his hands on eyther side beâ—â—use he apprehendeth nothing but 〈◊〉 licquid and floating element â—hich dâ—ceaueth deludeth him 〈◊〉 also these vnhappy wretches in â—â—at place when as they shall lye â—â—owned in these seas of infinite miâ—â—ries agonizing and fighting alwaies with death shall neither finâ—â— remedy nor refreshment whereuppon they may ground themselues This shall bee the greatest of all other paynes wherewith the damned shall be tormented in this accuâ—seâ— place For if this paine had a determinate time wherein it should take end although it were a thousand or rather a thousand thousand yeres euen by this it would breede some consolation for nothing is greâ—â— that hath an end but it shall hauâ— no end And therefore their punishment shall coequall the diuturnitâ—â— of almightie Gods eternitie and so long shall theyr miseries punishments continue as Gods glory shal last and as long as GOD liueth so long shall they die And vvheâ— as God shall cease to be that whicâ— hee is then they also shall no moâ—â— suffer that which they suffer O deadlie lyfe ô immortâ—l death I knowe not by what namâ— to call thee whether life or whetheâ— death If thou bee life why dooâ—â— thou kill If death how doost thoâ— alwayes endure I
â—reeuous theÌ„ any affliction orpaine â—n thys lyfe and in continuance of â—yme without comparison more â—ong and it is also farrelesse that alâ—ighty God requireth at our hands what madnes is that of ours not to endure so small labours so shoâ— molestations by which wee may estewe eternall torments Who is hee that seeth not at least-wise that this is the greatest errour of this world yea and intollerable madnesse But the fruite thereof shal be that the man that will not deliuer him selfe heere by small labours of a penitent lyfe from so many mischiefes shal there suffer eternal torments without any fruite or profit The figure heereof wee haue in the fornace which King Nabuchodonozer caused to bee kindled iâ— Babylon whose flame was extended aboue the Fornace nine fortie cubites but for the defect of one cubite it attayned not to the number of fifty which signifieth the yeere of Iubile that wee may vnderstand that those eternal flame of Babilon that is hell although â—boue measure they burne and cruelly torment the vnhappy damned yet shall they neuer come to that that they attaine the grace of the true Iubile O punishment without fruite ô â—arren teares ô penalties hard and â—euere yet voyde of all hope solâ—â—ce howe little in comparison of â—hat which the damned endure â—here if it had in this world beene â—oluntarily vndertaken might haue â—reserued them from these euils ¶ Of thys matter hee purposelie â—reateth in his Memoriall the first â—art chap. 1. in his first booke of prayer meditation the 5. tractate and in the booke of the guyde of a Sinner cap. 10. The preface of the Collector vpon the succedent chapters of the benefites of GOD. CHAP. 6. ALthough Vertue bee by it selfe prayse-woorthy and without it nothing may be laudable neither may there bee any thing more amiable and that more allureth men to good lyfe then the same yet so are the manners of this world corupted that the most part of men striue who shall out-strip other in the race of iniquitie the desire of sin dailâ—e increaseth and shamefastnes dailâ—â— decreaseth and so is wickednessâ— publiquely set to sale that it preuaileth in all mens harts whereas innocence is not rare but nothing aâ— all For which cause that which men ought to doe willingly for the loue of honestie and vertue to that now by manie reasons and arguments promises and threatnings they are partly without intermission to bee inuited partly to bee compelled that leauing vices they may followe vertues and renouncing the world with more cleannesse of life they may wholy and onely incline to the seruice of God Neyther is vertue so weake neyther this matter so poore naked that it wanteth diuers effectual arguments to incite and perswade the performance heereof For whetheâ— we consider things past things present or things to come all of these eyther allure or compell vs to vertue and the seruice of God Of the future wee haue already spoken wheron if a man wil seriously think â—nd like a cleane beast chewe the â—nd hee shal finde sharpe poynted goades infixed thereby in his mind To things present and past pertaine â—he blessings of God of which some wee haue already receiued otherâ—ome wee receiue daily all which both by theyr goodnes compell vs â—o obey God except wee will be ingrate inuite vs by their profit that the streames of benefits might flow more bountifully which otherwise would be dryed vp For ingratituâ—e as S. Bernard testifieth is a burning winde drying vp the fountaines of pietie the dewe of mercy and the floods of grace Yea and wheÌ„ a certaine old Souldiour beeing called in question was in danger to loose his cause hee publiquely came to Augustus Caesar praying him to stand by him in his cause Caesar gaue him presently a selected aduocate out of his company and commended the clyent vnto him Hereat the souldier cried out But I Caesar when thou wert in danger in thy Actian warre â—ought not for a deputy but fought for thee in person therwith discouered his scarrs Caesar was heereat ashamed and vndertooke his cauâ—â— fearing least he should not onely be thought proud but also vngrateful Such impressions and motiues haue the memory of benefites receaued If so great a Caesar were so much mooued by a common souldiers wounds receiued in his behalfe that he rewarded one curtesie with another why shoulde not I say not the scarres but the death also of so great a Maiesty wherby we are redeemed preuaile with vs most abiect wretched men and this one is so great a benefit as why should I speake of the others which are infinite Whether therefore wee respect honestie and profit whether their contraries heereby we are inuited thereby inforced to followe Vertue and to addict our selues to the seruice of God But the diuine benefits although they are infinite yet may they be reduced vnto fiue kindes namelie Creation Conseruation Redemption Iustification and Predestination Of which fiue kindes of benefites we wil orderly intreat For this coÌ„sideration is profitable for diuers causes especially for three which are thus rehearsed by our Authour If we may belieue Aristotle goodnes is amiable by it selfe for euerie one is diligently fixed on the loue of himselfe As therefore men by naturall inclination are louers of themselues and of theyr owne profit so when they manifestly perceiue that all that which they haue is of the meare liberality and voluntarie gift of God himselfe and their eternall Benefactor they are suddainly inclined to the loue of him from whom they know theyr graces are receiued Hence it is that amongst all considerations which are auailable towards the attainement of the loue of GOD thys is most effectuall which setteth before our eyes the dâ—uine benefits For euery seueâ—all benefite receiued by vs is as it were a Fornace or burning fire kindling by his cleere flames the loue of almighty GOD in vs. And consequently to meditate on many benefits is to kindle many fires by whose ardent heate our harts are more and more inflamed with the loue of God For this consideration is profitable to the ende that a man desirous to serue God may be the more excited to his seruice and become more forward when he shall consider the great obligation whereby he is tyeâ— by so many benefits which he hatâ— receaued from God For if a Parraâ— a Larke and other birds and beasts doe for this cause no otherwise then if they were beasts endued with reason aunswer thâ—m and obay them in all those thinges which they are commaunded to doe How more requisite is it that they doe the like who haue receaued farre more benefits and haue greater iudgement to acknowledge the same For when a man with great attention reckoneth vp with himselfe of the one part the multitude of the benefites which he hath receaued from God and on the other part calleth to remembrance the multitude of sinnes by which hee requiteth the
number of his elect bee borne amongst his chosed flocke bee nourished with the milke of the Apostles and be made drunke with Christes blood But if after the grace of this vocation thou hast lost thine innocence of Baptisme by thy recumbencie in sin behold it pleased our Lord God to cal thee again the second third or more often times What therefore shalt thou noâ— owe vnto him How many benefits doth thys one comprehend It was a benefite that he expected thee so long a tyme that â—ee gaue then so long a time of repentance that hee suffered thee lying so long sweltered in thy sinnes mercifull bountifull not cutting down the fruitlesse tree which possessed the earth and receaued the dewe of diuine influence in vaine It was another benefite that suffring thee in such erronious sinnâ—s hee cast thee not headlong into the depth of hell in which perchance diuers are tormented for lesse crimes then thou hast committed Another is that hee instilled into thee so many holy inspirations so many good purposes yea incessantly beating at the doore of thy hart euen in the midst of thy misdeeds and continually calling thee who did nought else but offende him who called thee Another is that at length intending to impose an ende to thy rebellious and stifnecked obstinacie hee called thee with so high and powerfull a clamour that he recald thee from death to lyfe And thoâ— no otherwise then a second Laâ—â—rus issuedst from the darksome sepulcher of thy innumerable sinneâ— no more bouâ—de hande and foote 〈…〉 and deliuered from the 〈…〉 of the deuill Buâ—â—boue all theâ—e heâ—herto naâ—â—d the greatest benefite is thys thâ—t hee not onâ—ly pardoned thee 〈…〉 and offences which were past but gaue thee grace helping preseruing thee least thou shoâ—ldâ—st fall into the same againe Addâ—ng moreouer the ornaments stoole shooes and ring which the Father gaue the prodigall sonne vppon his returne when he tooke him into his fauour decked with which thou walkest like the sonne of God despising all the deceits of the deuill c pomps of the world pertaking the sweetnes of diuine things which béfore times seemed vnfauorie vnto thee What what a blessing esteemest thou it that these benefits are denied to so many men and are bestowed on thee with so much fauour that God when thou wert no lesse sinful then they were nor lesse vnworâ—hy the vocation leauing thâ—Ì„ in darknes and the state of damnation Gâ—d I say tooke thee graced thee with the lot of saluation grace with what reward with whâ—â— offices with what seruices wilâ— thou recompénce him Of what minde wilt thou be then when thou shalt heereafter by the vertue of this vocation enioy perpetuall gladnes in heauen with God and see other thy companyons acquaintance thorow defect of the same vocation and the like grace cast into eternall torments and crucified in hell But of the grace of graces and of that Sacrament of al Sacraments by which God woulde dwell amongst men and giue himselfe for daily foode vnto them and remedy also I can no wayes holde my tongue Once was there offered vppon the Crosse a Sacrifice and bloody host for our saluation but in thys Sacrament hee is daily applyed vnto vs for the remission of our sinnes When soeuer you doe thys sayth hee doe it in remembrance of me O monument of saluation ô singuler Sacrament ô gratefull mysterie bread of lyfe sweet nourishment royall banquet hauing in thee Manna the sauour of all sweetnes Who may enhaunce thee with answerable tytles Who may worthily eate thee who may honor thee with due reuerence and according to thy merrits My hart faileth wheÌ„ I thinke on thee my tongue foultreth when I speak of thee neyther can I report thy myracles according as I desire If that bountifull Lorde had bestowed thys benefite on onely innocents and those that are vntouched and chast of lyfe as yet the gyft had beene inestimable but nowe what shall I say when as to the end hee might impart himselfe vnto them hee disdayneth not to passe by the handes of many most vngodly Ministers whose soules are the dwelling houses of sathan and bodies the vessels of corruption whose lyfe is consumed in vices and the sudds of sin Moreouer that he might visit his and coÌ„fort his friends hee hath not refused to be handled with their deâ—â—â—ed and impure hands to be taken with theyr sacriligious mouth and to be buried in theyr filthy bellies The â—ody of 〈◊〉 was once sold but in thys Sacramenâ— more then a thousand â—imes yea almost daily it is sold. Once onely in thys worlde it waâ— mocked and contemned but nowe incessantly by these impure men it is contemned Onely once hung it betweene two theeues vppon the Crosse but now in this Sacrament hee is daily crucified Howe might wee woorthily honour thys Lorde who by so many wayes and meanes prouided for our saluation what shal wee render vnto him for this so admirable a nourishment If Seruaunts doe theyr Maisters seruice because they are nourished by them if Souldiours presse thorowe sworde and fire that by thys meanes they may auoyde the perrill of death what ought we not to do for this Lorde that giueth vs thys celestiall food If God in the olde Lawe required so many thanksgiuings for Manna which he rayned from heauen for the Isralites and which was a corruptible meat whâ—â— will â—e require at our hands for this diuine foode which not onely is iâ—corrâ—ptible in it selfe but maketh all those incorrupâ—ible that woorthily receaue the same If the sonâ—e of God himselfe gaue thanks vnâ—o his Father for a fewe Barly loues as it appeareth in the gospell howe great thanks-giuing ought we men to yeelde him for thys supernaturall bread thys liuing breade thys diuine bread If we are bounde to giue God thanks for the nutriment whereby our bodyes are sustained howe much owe wee him for that our well-beeing is conserued For wee prayse not a horse because hee is a horse but because hee is good nor the wine because it is wine but because it is good neyther a man because he is a man but because he is a good man If thou therefore in so many sorts art bounde vnto him who created thee a man how much more neerly art thou bounde in loue dutie vnto him because hee made thee a good man If thou art tyed vnto him so much for the dowries of thy body howe much owest thou for the gyfts of thy minde if so much for the gyfts of nature howe much for the gifts of grace To coÌ„clude if so many things are due vnto him because he made thee the sonne of Adam howe much I pray thee art thou aâ—nswerable vnto him thaâ— from the sonne of vnhappy Adam hath conâ—erted thee into the soâ—â—e of GOD For better is the day in which we are borne to eternitie aâ— Eusebius Emisenâ—â— sayth then in which wee are borne to indure the perrils of thys lyfe Behold brother behold
impatient tiranny of euill custome Hence it is said in the book of Iob His bones shal be filâ—ed with the surfets of his youth and with him shall sleepe in the dust So that these vices haue no terme nor any ende besides that which is common to all other things namely death the last limit of euery thing Hence is that of Aristotle As in â—he stroake of an Aspis there is no â—emedy except the parts that are poysoned be cut off so certayne sinns may only be healed by death By death therefore these vices are ended although if we will confesse the tâ—uth wee cannot truly say that they are ended by death for they endure alwayes for which cause Iob also saith And with him shall they sleepe in the dust The reason heereof is because that by the continuance of the olde custome which now is conuerted into another nature â—he appetite of vices is nowe already rooted in the verie bones and marrow of the soule in no other sort then a consumption which is fixed in the bowels of a man excluding all cure and admitting no medicine The same doth our Sauiour shew in the resussitation of Lazâ—rus being foure dayes dead in which he vnto whom all thinges were easie shewed a certaine diffâ—culty for he was troubled in spirit and declared that they had neede oâ— much calling vppon who are hardned in the custome of sinning to the ende they shoulde awake Other dead men hee reuiued with lessâ—â— words and signes that our Lorde might signifie how great a miracâ—e it is for God to raise againe from death a man buried foure dayes aâ—d stinking that is to conuert a sinner buried in the custome of his sinne But the first of these foure dayes as witnesseth Saint Augustine is the delight of tickling in the hart the second consent the third the deed and he that attaineth this fourth day as Lazarus did is not raised againe but by our Sauiours loude voyce and lamentable teares All these things euidently declare the great diffâ—culty which the deferring of repentance and conuersion bringeth with it and that by how much longer the repentance is deferred by so much it is made more difficult Consequently also by these it may be gathered how apparant their errour is who say that the time will heereafter be more easie for their amendment The Argument Penitence is not to be deferred till the end of our liues for then is fauour hardly obtayned at Gods hands and death is most dangerous For he that hath liued euilly dyeth worse since according to the workes the rewards are also aâ—nswerable CHAP. 18. OThers are so blind and bewitched that they are noâ— content with the misdeeds of the time past but they perseuer in the same to the end of their lyues and reserue their repentance till the houre of theyr deathes O time to be feared o terme perrilous And doost thou persvvade thy selfe for so small a price to purchase the Kingdome of heauen and that thou canst so easily attaine the seate of the Angells Seest thou not that whatsoeuer is done in that houre is more of necessitie then of will is done rather by compulsion then liberty and proceedeth rather from feare then loue and although of loue yet not of the loue of GOD but of selfe-loue whose property is to feare detriment and to flie incommodity Seest thou not that it is contrarie to the lawe of iustice that hee that hath enthralled him selfe all the course of his life to the seruice of the deuill in the end should come vnto GOD and require rewarde at his handes Remembrest thou not those fiue foolish Virgines of whom Christ speaketh in the Gospell which then began to prepare theyr account when it was to be iustified What other euent is to be exspected by thee if after thou art admonished by this example thou perseuer in this thy negligence and carelesnes God trulie can when hee will inspire true repentance into thee but howe often dooth hee it in that houre and howe fewe are they that at that time truly repent Search Saint Augustine Saint Ambrose Saint Ierosme and all the Doctors of the Church you shall see how doubtfully and dangerously they speake of this matter Thou â—halt also vnderstande howe great thy madnes is that without care presumest to saile so perilous a Sea of which so exspert Nauigators haue spoken so doubtfully and with so much feare It is an Art to die well which ought to bee learned in the whole lyfe For in the houre of death such and so great they be that make vs die that there scarce remayneth any time to teach vs to die well It is a generall rule that such as the life of a man is such also is his death Therefore whose life is euill his death also shall be euill except God alter the same by some speciall priuiledge This is not mine but the Apostles opinion who saith that the end of the wicked shall be aunswerable to theyr actions for in common speech neither is there a good ende to be exspected of euâ—ll workes neyther an euill of good Turne ouer all the Scrâ—pture search the diuine pages and thou shalt find nothing repeated so often as that as a man hath sowed so shal he reape that the wicked in the end of their lyues shall gather their fruites that God shall giue to euery one accorâ—â—ng to his workes that the end of 〈◊〉 one shall be conformable to â—he life which hee liued and that â—he iustice of the iust shall be vppon â—â—s head and the curse vppon the â—â—ad of the reprobate and a thouâ—â—nd such like sentences are euerie where found in the Scriptures If all the whole Scripture might be pouâ—ed foorth that that which issueth there-from might be seene truly â—othing would appeare so often repeated then this sentence If all thy works are wicked what other prognostique can we giue from this Astrolobe If such be the ende whâ—t were the midst and what the life it selfe What other thing is there to bee exspected that thou shouldst gather in another lyfe but corruption that in this lyfe hast â—owed naught else but corruption For neyther sayth our Sauiour doe we gather Figgs of thornes nor Grapes from bryars And if the house of a sinner be cast downe to death and his foote-steppes to hell as sayth Salomon what can let but that the end be such that the tree or wall fall on that side towardes which iâ— bended and threatned ruine Foâ— he whose life whose workes whosâ— thoughts are wholy enclined to hell which hee deserueth whether aâ— last shal he goe where is his place where is his Mantion but in hell whether all that is his doe hasteâ— Whether at length shall hee goe to enhabite that heere walketh in interiour darknes but to the exteriour obscurity Why dost thou vainely perswade thy selfe that hee in the end of his pilgrimage shall come to heauen that readily walketh and hath alwayes vvandered tovvardes hell
hadst so ordered thy life that in 〈◊〉 houre thou might'st haue God pâ—â—â—pitious vnto thee Thirdly that 〈◊〉 remember how great austere pâ—â—nitence thou wouldst then willing 〈◊〉 vnder-take if time might be grâ—â—â—ted thee ¶ The Authour purposely intreâ—â—teth of death in his first booke 〈◊〉 prayer meditation also in his Eâ—â—ercises in the meditation on Wâ—â—â—nesday at night likewise in the Siâ—â—ners guide lib. 1. cap. 7. in the â—â—â—cond part of this booke cap. 7. 〈◊〉 in the 3. part chap. 8. The Argument â—he day of iudgement an exact acâ—â—unt shal be required at a Christiâ—ns handes of all his thoughts and â—orkes done in this life The sinner 〈◊〉 the iust iudgement of God shall 〈◊〉 cast downe headlong into perpeâ—â—all affliction plaints darknes â—f the infernall prison There whilst 〈◊〉 is tortâ—red with most ardent torâ—â—res and punishments full of rage â—nd burning with wrath against â—od he shal curse excruiate him â—â—lfe calling to memory all those eâ—ils which he hath done and those â—ood things which he hath neglected â—o doe For which cause who soeuer â—ill not fall into these desasters let â—im repent whilst he hath time CHAP. 3. AFter death followeth euery mans perticuler iudgement after that the vniuersal of al men wheÌ„ as that which the Apostle teacheth shal be fulâ—â—d We must all of vs be manifeâ—â—â—â— before the tribunall of Christ that euery one may receiue accoâ—â—ding to that which he hath done 〈◊〉 his body either good or bad Many thinges are to be consideâ—red in this iudgement but the chieâ—fest of them is diligently to wey 〈◊〉 what things the account shal be exacted from vs. I will search saytâ— our Lord IerusaleÌ„ by candle light and I will visite vppon the men thâ—â— are intent on their dreggs The maner of speaking in holy Scripture is to signifie that the thinges of leaâ—â— consequence shal be both discust examined in that day euen as meâ— in slight things are wont to light a candle and search euery corner oâ— the house For there is not any one vaine cogitation of thine or moment of time euilly and vnfruitfully let slip by thee wherof a reason shal not be required at thy hands Who woulde not tremble and shake euery lym of him when heâ— heareth the words of our Lord Verely verely I say vnto you of euery idle worde that men haue spoken they shall giue a reason in the day of iudgement Well â—hen if an account must be made of those words â—hich offend no man what shal be â—nswered for dishonest words vnâ—hast cogitations for handes full of â—lood for adulterous euils Finalâ—â— for all the time of our life loosely â—onsumed in the works of iniquity â—f this bee true as it is most true â—hat tongue what eloquence may â—eport so much of the rigor and seâ—eritie of this iudgement which â—â—all not be lesser then the truth of â—he thing it selfe or what is it may â—ny wayes bee equalled with the â—â—me Howe shall the wretched man â—â—and heere amazed and astonished â—hen in the circle ofso many Senaâ—ors and the presence of so great a â—ounsaile the account shal be chalâ—enged at his handes of the least â—ord which such or such a day he â—â—ake fondly and without fruite Who would not be amazed at this â—uestion VVho durst say these â—â—inges except Christ himselfe had â—poken them before who affirme â—xcept he had affirmed What king â—as there euer found that expostuâ—ated with his seruants for so light a â—ault O altitude of Christian Religion how great is the puritie which thou teachest how strict is the account which thou exactest with howe seuere iudgement doost thou discusse and examine all thinges How great shal the shame be wherwith wretched sinners shall in thaâ— place be stained when as all theyr iniquities which when they lyued they hid vnder the couerts and walls of theyr houses what soeuer also dishonest what-soeuer filthy thing they haue committed froÌ„ theyr tender yeeres to the terme of their life all the angles of their harts whatâ—o euer is most secrete shall be manifested in this court before thâ— eyes of the whole world Who there shal haue a conscience so cleere who when these thinges shall beginne to be done shall not presently change his colour and tremble in all his members For if a man doe so much blush when hee reuealeth his defects in priuate to some friende of his so that some one in the very confession waxeth dumbe and concealeth his crime what shame shal that be where-with sinners shall be affected in the sight of Almighty GOD and of all ages past present and to come So great shall that shame be that the wicked as the prophet witnesseth shall cry out saying to the mountaines couer vs to hils fall vpon vs. But these thinges are tollerable but what shall become of them when as the sharpe arrowes of that finall sentence from Gods mouth shall be shotte into theyr harts Goe you cursed into euerlasting â—ire which is prepared for the deuill and his Angels Alas with what sorrowes shall sinâ—ners be discrutiate when they heare this sentence When as wee can scarcely heare a little droppe of his wordes sayth Iob who can beholde the thunder of his greatnes This voyce shal be so dreadfull and of such vertue that the earth in the twinckling of an eye shall bee opened and in a moment they shall descend to hell as the sayd Iob saith who now enioy the timbrel harp and reioyce at the sound of the organ vvho nowe leade theyr dayes in pleasure This case describeth blessed Saint Iohn in his Apocalips in these wordes After this I saw another Angel descending from heauen hauing great power the earth was lightned by his glory and he cryed out in his strength saying Great Babilon is fallen is fallen and is made the habitation of deuils and the prison of all vncleane spirits the habitation of each vncleane odible bird A little after the same Euangelist addeth saying The strong Angel tooke vp a stone as if it were a great Milstone and cast it into the sea and said with this force shal the great citty Babilon be cast down henceforward it shall no more bee found After this manner shal the wicked fall into this headlong hell and into that darksom prison ful of al confusion which is vnderstood of Babilon in this place But what tunge can expresse the multitude of punishments which they shall there suffer There shal their bodies burne in liuing vnquenchable flames there their soules without intermission shal be gnawed vpon by the worme of conscience which shal giue them no truce There shall be perpetuall weeping of eyes and gnashing of teeth that shal neuer end which the sacred Scriptures do so often threaten repeat In this place of desperation those miserable damned enraged with a certaine cruel madnes shal coÌ„uert their anger against god tyrannize