another place he complaineth yet as the prophet saith God wil have his day with these men also when he wil be known And that is Cognoscetur dominus iudicia faciens God wil be known when he beginneth to do iudgment And this is at the day of death which is the next dore to judgement as the Apostle testifieth saieng It is appointed for al men once to die and after that ensueth iudgement 3 This I say is the day of God most terrible sorrowful and ful of tribulation to the wicked wherin God wil be known to be a righteous God and to restore to every man according as he hath done while he lived as Saint Paul saith or as the prophet describeth it He wil be known then to be a terrible God and such a one as taketh away the spirit of princes a terrible God to the kings of the earth At this day as there wil be a great change in al other things as mirth wil be turned into sorrow laughings into weepings pleasures into paines stoutnes into fear pride into dispaire and the like so especially wil there be a strange alteration in judgement and opinion for that the wisdom of God wherof I have spoken in the former chapters which as the scripture saith Is accounted holy of the wise of the world wil then appeere in hir likenes and as it is in very deed wil be confessed by hir greatest enimies to be only tru wisdom and al carnal wisdom of worldlings to be meer folly as God calleth it 4 This the holie scripture setteth down cleerly when it describeth the verie speeches and lamentations of the wise men of this world at the last day saieng touching the vertuous whom they despised in this life Nos insensati c. We senseles men did esteem their life to be madnes and their end to be dishonorable but look how they are now accounted among the children of God and their portion is with the saints We have erred from the way of truth and the light of righteousnes hath not shined before us neither hath the sun of understanding appeered unto us We have wearied out our selves in the way of iniquitie and perdition and we have walked craggy paths but the way of the Lord we have not known Hitherto are the words of scripture wherby we may perceave what great change of judgement there wil be at the last day from that which men have now of al such matters what confessing of follie what acknowledging of error what hartie sorrow for labor lost what fruitles repentance for having run awry Oh that men would consider these things now We have wearied out our selves say these miserable men in the way of iniquitie and perdition and we have walked craggie paths What a description is this of lamentable worldlings who beat their brains daily weary out themselves in pursuit of vanitie and chaf of this world for which they suffer notwithstanding more pains oftentimes than the just do in purchasing of heaven And when they arrive to at the last day wearied and worn out with troble and toile they finde that al their labor is lost al their vexation taken in vain for that the litle pelfe which they have gotten in the world and for which they have strugled so sore wil helpe them nothing but rather greatly afflict and torment them for better understanding wherof it is to be considered that three things wil principallie molest these men at the day of their death and unto these may al the rest be referred 5 The first is the excessive pains which commonly men suffer in the separation of the soul and bodie which have lived so long together as two deer frinds united in love and pleasure and therfore most loth to part now but onlie that they are inforced therunto This pain may partly be conceaved by that if we would drive out life but from the least part of our bodie as for example out of our little finger as surgeons are woont to do when they wil mortifie any place to make it break what a pain doth a man suffer before it be dead What raging greefe doth he abide And if the mortifieng of one little part onlie doth so much afflict us imagin what the violent mortifieng of al the parts together wil do For we see that first the soul is driven by death to leave the extreeme parts as the toes feet and fingers then the legs arms and so consequently one part dieth after another until life be restrained onlie to the hart which holdeth out longest as the principal part but yet must finally be constrained to render it selfe though with never so much pain and resistance which pain how great strong it is may appeer by the breaking in peeces of the very strings and holds wherwith it was environed through the excessive vehemencie of this deadly torment But yet before it come to this point to yeeld no man can expresse the cruel conflict that is betwixt death and hir and what distresses she abideth in time of hir agonie Imagin that a prince possessed a goodly citie in al peace wealth and pleasure and greatly frinded of al his neighbors about him who promise to assist him in al his needs and affairs and that upon the sudden his mortal enimie should come and besiege this citie and taking one hold after another one wal after another one castel after another should drive this prince only to a little tower and besiege him therin al his other holds being beaten down and his men slain in his sight what fear anguish and miserie would this prince be in How often would he look out at the windows and loope holes of his tower to see whether his frinds and neighbors would come to help him or no And if he saw them al to abandon him and his cruel enimie even ready to break in upon him would he not be in a pitiful plight trow you And even so fareth it with a poore soul at the hour of death The bodie wherin she raigneth like a joly princesse in al pleasure whiles it florished is now battered and overthrown by hir enimy which is death the arms legs and other parts wherwith she was fortified as with wals words during time of helth are now surprised and beaten to the ground and she is driven only to the hart as to the last and extreemest refuge where she is also most fearcely assailed in such sort as she cannot hold out long Hir deer frinds which soothed hir in time of prosperitie and promised assistance as youth physik and other humane helps do now utterly abandon hir the enimie wil not be pacified or make any leag but night and day assaulteth this turret wherin she is and which now beginneth to shake and shiver in peeces and she looketh hourly when hir enimie in most raging and dreadful maner wil enter upon hir What think
shal ever possesse the kingdome of God If you live according to the flesh you shal die and the works of the flesh are manifest as fornication uncleannes wantonnes luxurie poisonings enmities contentions emulations hatred strife dissentions sects envie murder dronkenes gluttonie and the like Wherof I foretel you as I have told you before that they which do these things shal never attein to the kingdome of God We must al be presented before the iudgment seat of Christ every man receive particularly according as he hath done in this life good or evil every man shal receive according to his works God spared not the Angels when they sinned You shal give account of everie idle word at the day of iudgement If the iust shal scarce be saved where shal the wicked man and sinner appeer Few are saved and a rich man shal hardly enter into the kingdome of heaven 10 Al these things I say and a thousand mo touching the severitie of Gods justice and the account which shal be demanded at that day wil come into his mind that lieth a dieng and our ghostly enimie which in this life labored to keep these things from our eies therby the easier to draw us to sin wil now lay al more too before our face amplifieng and urging everie point to the uttermost alledging alwais our conscience for his witnes Which when the poore soul in dieng cannot denie it must needs terrifie hir greatly for so we see that it doth daily even many good vertuous men Saint Ierom reported of holie Saint Hilarion whose soul being greatly afeard upon these considerations to go out of the bodie after long conflict he took courage in the end and said to his soul Go out my soul go out why art thou afeard thou hast served Christ almost threescore and ten yeeres and art thou now afeard of death But if so good a man was so afeard at this passage yea such an one as had served God with al puritie of life and perfect zeale for threescore and ten yeeres togither what shal they be which scarce have served God truly one day in al their lives but rather have spent al their yeeres in sin and vanitie of the world Must not these men be needs in great extremitie at this passage 11 Now then deer Christian these things being so that is this passage of death being so terrible so dangerous and yet so unavoydable as it is seeing so many men perish and are overwhelmed daily in the same as it cannot be denied but there do and both holie scriptures and ancient fathers do testifie it by examples and records unto us what man of discretion would not learn to be wise by other mens dangers Or what reasonable creature would not take heed and look about him being warned so manifestly and apparantly of his own peril If thou be a Christian and dost beleeve indeed the things which Christian faith doth teach thee then dost thou know and most certainly beleeve also that of what state age strength dignitie or condition soever thou be now yet that thou thy selfe I say which now in health and mirth readest this and thinkest that it litle pertaineth to thee must one of these dais and it may be shortlie after the reading hereof come to prove al these things upon thy selfe which I have here written that is thou must with sorrow and greefe be inforced to thy bed and there after al thy struglings with the darts of death thou must yeeld thy bodie which thou lovest so much to the bait of worms and thy soul to the trial of justice for hir dooings in this life 12 Imagin then my frind thou I say which art so fresh and frolik at this day that the ten twentie or two yeeres or it may be two moneths which thou hast yet to live were now ended and that thou were even at this present stretched out upon a bed wearied and worn with dolor and pain thy carnal frinds about thee weeping and howling the phisitions departed with their fees as having given thee over and thou lieng there alone mute and dum in most pitiful agonie expecting from moment to moment the last stroke of death to be given thee Tel me in this instant what would al the pleasures and commodities of this world do thee good What comfort would it be to thee to have beene of honor in this world to have beene rich and purchased much to have born office been in the princes favor To have left thy children or kindred wealthy to have troden down thine enimies to have sturred much and born great sway in this life What ease I say or comfort would it be to thee to have been fair to have been gallant in apparel goodly in personage glittering in gold Would not al these things rather afflict than profit thee at this instant For now shouldest thou see the vanitie of these trifles now would thy hart begin to say within thee O follie and miserable blindnes of mine Lo here is an end now of al my delites prosperities al my joies al my pleasures al my mirth al my pastimes are now finished where are my frinds which were woont to laugh with me My servants woont to attend me my children woont to disport me Where are al my coches and horses wherwith I was woont to make so goodlie a shew the caps and knees of people woont to honor me the troups of suters following me Where are al my daliances and triks of love al my pleasant musik al my gorgeous buildings al my costly feasts and banquetings And above al other where are my deer and sweet frinds who seemed they would never have forsaken me But al are now gone and have left me here alone to answer the rekoning for al and none of them wil do so much as to go with me to judgement or to speak one word in my behalfe 13 Wo worth to me that I had not foreseen this day sooner and so have made better provision for the same it is now too late and I fear me I have purchased eternal damnation for a litle pleasure and lost unspeakable glorie for a floting vanitie Oh how happie and twise happie are they which so live as they may not be afeard of this day I now see the difference betwixt the ends of good evil and marvel not though the scriptures say of the one The death of saincts is precious And of the other The death of sinners is miserable Oh that I had lived so vertuously as some other have done or as I had often inspirations from God to do or that I had done the good deeds I might have done how sweet and comfortable would they be to me now in this my last and extreemest distres 14 To these cogitations and speeches deer brother shal thy hart be inforced of what estate soever thou be at the hour of death if thou do not
he had al other parts of his bodie yet had he not the use of one of them al bicause that yet he wanted that living soul that could rightly use them Or in much like case as Lazarus was the fourth day dead laid in his grave chained up fast in the power of death having no abilitie at al to come forth or to help out himselfe until he was called forth by the word of thy power and withal had power given him to come Or as Nicodemus not yet regenerate or born again who though otherwise he were learned and wise yet did he not see any thing at al such things as belong unto thy kingdome neither yet was able until he was born again from above But as we are in truth thus far to acknowledge the want that is in us and to take the confusion therof to our selves as the proper and only portion that is du unto us so do we again to our comfort remember that thou art able to make our blinde eies to see to give us power to come forth unto thee and to make us able to understand whatsoever belongeth to our peace And this do we finde not only in thy holie word but also in thy mightie works finding it plain by long experience that thou often hast wrought and daily dost work such things as these where it pleaseth thee When as therby it cōmeth to passe that ever thou hast had hast at this praesent and ever shalt have a seed of those that glorifie thee and in some measure study to advance thy honor on earth First therfore giving unto thee al possible thanks for al those thy servants whom thou hast lightened with the knowledge of thy truth and brought into the way of life which either have been heertofore and now are past their pilgrimage heer and triumphing with thee in the heavens or else do live at this praesent whersoever they are in al the world desiring also to be with thee and to see the glorie of thy kingdome we most humbly beseech thee to gather togither to that assemblie al those thy servants that yet are to come in and wander as yet in their own natural blindnes until it please thee to visit them with thy grace from above O most gratious and merciful father hold on that course with the children of the new Adam now that thou didst with the first Adam before As thou hast given them eies harts and al other parts of the outward man in that they are born the natural children of men so we beseech thee to breath into them the living spirit that so their eies indeed may see and their harts understand not only the things of this world but also whatsoever is expedient for them to know belonging to the world to come and that al the powers both of their bodies and soules togither may in some good measure serve to such use as is seemly and meete for those that do appertain unto thee whom by adoption thou hast vouchsafed to make thy children And thou aeternal and everlasting son of the father who by the word of thy power quickenest whomsoever thou wilt al those which thy heavenly father hath given thee and never sufferest one of those to miscarrie we beseech thee to loase al those that are thine from the snares of sin and power of sathan that they may effectually hear thy voice be therwithal so quikned by thee that being set at libertie from the snares they were in and lieng bound in the grave no longer they come foorth at thy cal and do the service Thou also most glorious and mightie spirit the fountain of al our regeneration by whom unles we be born again we can never see the kingdome of God and by whom we are sealed to the day of redemption so many as are by aeternal election therunto ordeined we humbly beseech thee that as thou knowest who they are that are thine and in what time they are to be called so it would please thee so to work in them by thy power as that whosoever are yet but the natural children of Adam decaied and yet in the secret purpose of the Godhead do appertain to the kingdome of God may when the time of their refreshing doth come be so renued framed by thee that they also may plainly understand the doctrine thou teachest professe the same and frame their lives in some good measure agreeable to it and therin to their comfort finde that they also are sealed to aeternal life O blessed Trinitie it is not in us to reform our selves For both the enimie is stronger than we and stil detaineth us under his power and we likewise have no desire to be freed from him and besides that have a natural loathing of the way of life But unto thee O Lord it belongeth and to thee alone Thou art able both to deliver us from the bondage that we are in and to make us both to covet and to love to come to the freedome of thy children to spend the rest of our daies therin We pray not in this respect for the world though otherwise we beseech thee stil to continu thy wonted goodnes to it likewise to al the children of men but as thou hast more specially ordeined those whom thou hast chosen out of the world to be a peculiar people to thee to have now the knowledge and fear of thee and after to see thy glorie in heaven so we humbly desire that now thou wilt so effectually cal them in thy good time and sanctifie them heer in this life that after by the course that thou hast ordeined they may likewise come to life everlasting Seeing that the son is to be had in honor of al and it is not wel with the members until they be joined unto their head in both these respects we beseech thee make haste to unite them togither that the son may have to sanctifie him and to speak of his holy name and that his members heer on earth may so far injoy the peace and comfort that in him thou hast provided for them Grant this we beseech thee most merciful father thorough Iesus Christ thy son our Lord to whom with thee and the holie Ghost as of right appertaineth be ascribed al power thanks and glorie for ever and ever Amen FINIS Of the Author By what occasion he wrote His intent and purpose Of the booke it selfe In what maner it came foorth at the first What is don to it since First in the substance which is approoved Then in the form or maner of it which is amended The first part The second part The end of this bóoke Two parts of this booke The necessitie of resolution Acts. 7. Apoc. 3. Rom. 1. An advertisement The divels argument Wilful ignorance increaseth sin Psal. 35. Ose. 4. Iob. 21. See S. Austen of this sin De gra lib. arb chap. 3. S. Chrisostom hom 26. in epist. ad
Rom. What mind a man shuld bring to the reading of this booke Luc. 15. Iere. 12. Ionas 3. Leu. 11. Deut. 14. Deut. 6. Deut. 11. Iosu. 1. 1. Tim. 4. Psal. 1. Pro. 15. Eccl. 14. Gen. 24. Esai 38. Or moorn for it was in the way of sorrowing or lamentation Psal. 118. Psal. 62. Psal. 118. Psal. 38. Psal. 118. Psal. 76. Beleefe in grosse Marvelous effects of inconsideration Iere. 12. The nature of consideration A fit similitude 2. Cor. 4. Deut. 6. Luc. 1. Mat. 12. 1. Cor. 5. Eph. 5. Gen. 6. Gen. 19. Mat. 7. Acts. 1. 1. Cor. 4. 2. Cor. 4.6.11.12 1. Cor. 9. Phili. 2. 1. Cor. 2. A comparison Mat. 7. Luc. 12. Rom. 1. 1. Cor. 1. 2.3 Gal. 3. The conclusion of this chapter Esai 28. Deut. 6. Iosu. 22. Gen. 14. Luc. 1. The first consequence The second consequence Luc. 13.23 Mat. 19. Mar. 10. Luc. 19. The lamentable state of men of the world A comparison Gal. 6. Iohn 9. Luc. 12. Ioh. 7.8.2 1. Iohn 2. A praier Two parts of our end in this life Psal. 36. Esai 1. Rom. 6. 1. Pet. 2. Tit. 2. Two parts of the service of God Iohn 7. 2. Cor. 10. 1. Tim. 1. 2. Tim. 2. Phil. 1. Heb. 10. and 12. Matt. 9.10.20 Luk. 10. 1. Tim. 5. Psa. 125. Mat. 13. Esai 1. Mat. 25. Luc. 13. Mat. 25. How we ought to resist sin Heb. 12. Eph. 5. Iaco. 4. 1. Pet. 5. Matt. 5. Exo. 12. Deut. 5. How we must do good works Eccl. 9. Eccl. 1. Gal. 6. 1. Cor. 15. A description of a christian Eph. 2. The perfection of a christian life Augu. lib. 2. cont Iulian. lib. 1. de peccat mer. cap. vlt. Io. Cassian 1.5 ca. 12. deinceps Mat. 5. Iob. 9. Psal. 76. 1. Cor. 4. 2. Cor. 12. 2. Cor. 6. and 11. 1. Tim. 1. 1. Cor. 9. Remedies used by the ancient fathers for resisting of sin How much we fail in doing good works Iohn 6. Gal. 6. Phil. 2. * * Although many such things wer doon to superstitious and very il uses yet even then also were they somtimes sufficient testimonies of a great care to do wel so far as their knowledge served them in so manie as did not wilfully er but were desirous to know the truth and to do accordingly And so may those also be in such a sense examples to us Phil. 2. 2. Pet. 1. Luc. 16. Luc. 22. Mat. 13. Rom. 8. Apoc. 22. The different state of a good and evil man at the day of death Gal. 6. A principal point of wisdome in a servant A necessarie consideration Rom. 2. Rom. 7. Gal. 3. Heb. 12. Exo. 19. The dredful publication of the law Acts. 7. Exo. 20. Deut. 5. Heb. 12. Gods punishments Gen. 3. Gen. 7. Gen. 19. 1. Re. 28. 2. Re. 12. Christs speeches Mat. 25. Mat. 24. Mat. 22. Mat. 25. Mat. 13. Luc. 18. Mat. 19. Ioh. 14. Iohn 2. Mat. 5. Mat. 28. Luc. 13. Ioh. 5. Mat. 5. Mat. 12. Of the day of iudgement Two iudgements after death Iohn 5. Mat. 25. and 16. Luc. 16. Lib. 2. de anima ca. 4. 2. Cor. 5. The particular iudgement Aug. trac 49. in Io. Why there be two iudgments appointed Consider wel this reason good reader Of the generall day of iudgment Eccl. 12. Luc. 21. Mat. 24. Mar. 13. Esai 13. 1. Cor. 13. Mat. 25. 2. Cor. 5. 1. Co. 4 a. Luc. 12. Psal. 74. Sap. 5. Luc. 23. Apoc. 6. Mat. 25. 1. Pet. 4. The demands at the last day Psa. 149. A pitiful case Anselm Mat. 24. Apoc. 6. Apoc. 9. Mat. 25. The last sentence pronounced The conclusion Mar. 13. Mat. 24. A goodly exhortation of Christ. 2. Pet. 3. Eccl. 18. 1. Cor. 11. Gods hatred to sinners Psal. 5. Psal. 14. Pro. 15. Iob. 11. Esai 1. Psal. 13. Psal. 49. Eccl. 15. The reason why God so hateth a sinner The iniurie done to God by sin Mat. 17. Mar. 15. The malice of a sinner towards God Sapi. 1. Rom. 8. Psal. 7. Rom. 5. Iaco. 4. 1. Ioh. 3. Sinners enimies to God and God to them Such like also Isa. 26.11 Psal. 90. Gods hatred infinite against sinners Why every sin deserveth infinite punishment Rom. 8. 1. Cor. 1. The punishment of Angels Of Adam and Eve Esai 53. Mat. 26. Mar. 14. Luc. 22. Mat. 27. Psal. 21. Esai 53. The sin of Esau. Gen. 25. 27. Heb. 12. Of Saul 1. Re. 15. and 16. 1. Re. 9. 15. 16. 2. Reg. 9. Psal. 6.34.68.108.105.29 2. Re. 12. Eccl. 40. Psal. 10. Psal. 9. Psal. 3. Psal. 9. Psal. 36. Psa. 144. Psal. 57. Psal. 36. Psa. 103. Psa. 140. Eccl. 2. Psal. 71. Esai 13. Psal. 57. Pro. 14. Psal. 10. Tob. 12. Eccl. 21. Tob. 4. Psal. 9. 1. Ioh. 3. The obstinacie of sinners Psal. 57. The losses that came by sin Isa. 11. Ier. ibid. Rom. 6. Heb. 10. Heb. 6. Rom. 6. Heb. 10. Rom. 16. 2. Pet. 2. Excuse of sin Gal. 6. Rom. 11. Heb. 10. 2. Pet. 2. Ep. Iud. 2. Pet. 2. 2. Pet. 4. A good maner of reasoning Mat. 7. Luc. 13. Mat. 12. Psal. 9. How necessarie it is to fear Psa. 118. 2. Cor. 5. 1. Pet. 1. The danger of them which live in sin Psa. 118. Psal. 18. The maiestie of God Gen. 17. Esai 66. Deu. 10. Psa. 148. Iob. 9. 1. Tim. 6. Apoc. 1. Exo. 35. Dan. 7. A contemplation of the maiestie of God Iac. 2. A consideration of the benefits of God The benefit of creation The benefit of redemption 1. Pet. 2. The benefits of vocation and iustification Rom. 8. 1. Cor. 1. Rom. 5. 1. Co. 13. Esai 11. The benefit of the sacraments The use of sacraments The benefit of preservation and inspiration Apoc. 3. Aelian in hist. animal The intollerable ingratitude of a sinner Sin persecuted Christ unto death Gods complaint against sinners Psal. 34. Iere. 2. Isai. 1. Isai. 4. Causes of love in God besides his benefits A praier Psal. 24. The induration of som harts Gen. 19. Ex. 6.7.8.9 Matth. 26. Zach. 7. Esai 1. Psal. 9. Heb. 9. Esai 2.13.34.37.61 2. Cor. 5. Psal. 75. The great change of things at the day of death 1. Cor. 2. Rom. 8. 1. Cor. 1. Sap. 5. Of the souls parting from the bodie the first matter of miserie in death * * Those paines in death are especially to be restreined to the death of the worldlie for the godlie have for the most part a singular comfort therin A similitude expressing the pains of death Ser. 48. ad frat in eremo The second matter of miserie in death Eccl. 41. Luc. 12. The sorrow of leaving al. The third matter of miserie in death Eccl. 10. The cogitation of the bodie Mat. 19. 1. Ioh. 2. Matt. 7. Rom. 2. Luc. 13. 1. Cor. 6. Rom. 8. Gal. 5. 2. Cor. 5. Iere. 2. Apo. 20. 2. Pet. 2. 1. Pet. 4. Mat. 19. Ierom in vita Hilarionis abba A very profitable consideration The cogitation spech of the soul at the day of death Psa. 115.
you is now the state of this afflicted soul It is no marvel if a wise man become a foole or a stout worldling most abject in this instant of extremitie as we often see they do in such sort as they can dispose of nothing wel either towards God or the world at this hour the cause is the extremitie of pains oppressing their minds as Saint Austen also proveth or some other under his name and giveth us therwithal a most excellent forewarning if men were so gracious as to folow it When you shal be in your last siknes deer brother saith he O how hard and painful a thing wil it be for you to repent of your faults committed And why is this but only for that al the intention of your mind wil run thither where al the force of your pain is Manie impediments shal let men at that day as the pain of the bodie the fear of death the sight of children for the which their fathers shal oftentimes think themselves often damned the weeping of the wise the flatterie of the world the temptation of the devil the dissimulation of physitions for lucre sake and the like And beleeve thou O man which readest this that thou shalt quickly proove al this tru upon thy selfe and therfore I beseech thee that thou wilt repent before thou come unto this last day dispose of thy house and make thy testament while thou art thine own man for if thou tary until the last day thou shalt be led whether thou wouldest not Hitherto are the Authors words 6 The second thing which shal make death terrible and greevous to a worldly man is the sudden parting and that for ever and ever from al the things which he loved most deerly in this life as from his riches possessions honours offices faire buildings with their commodities goodlie apparel with rich jewels from wife and children kindred and frinds and the like wherwith he thought himselfe a blessed man in this life and now to be plucked from them upon the sudden without ever hope to see or use them again oh what a greef what a torment wil this be For which cause the holie scripture saith O mors quam amara est memoria tua homini pacem habenti in substantijs suis O death how bitter is thy memorie unto a man that hath peace rest in his substance riches As who would say there is no more bitternes or greefe in the world to such a man than to remēber or think on death only but much more to go to it himselfe that out of hand when it shal be said unto him as Christ reporteth it was to the great wealthy man in the Gospel which had his barns ful and was come now to the highest top of felicitie Stulte hac nocte animam tuam repetent à te quae autem parasti cuius erunt Thou foole even this night they wil take thy soule from thee and then who shal have al that thou hast scraped together 7 It is unpossible I say for any toong to expresse the doleful state of a worldly man in this instant of death when nothing that ever he hath gathered togither with so much labor and toil and wherin he was woont to have so much confidence wil now do him good any longer but rather afflict him with the memorie therof considering that he must leave al to others and go himselfe to give account for the getting and using of the same perhaps to his eternal damnation whiles in the mean time other men in the world do live merilie and pleasantly upon that he hath gotten litle remembring and lesse caring for him which lieth perhaps burning in unquenchable fire for the riches left unto them This is a woful and lamentable point which is to bring manie a man to great sorrow and anguish of hart at the last day when al earthly joies must be left al pleasures and commodities for ever abandoned Oh what a doleful day of parting wil this be What wilt thou say my freend at this day when al thy glorie al thy wealth al thy pomp is come to an end What art thou the better now to have lived in credit with the world In favor of princes Exalted of men Feared reverenced and advanced seeing now al is ended and that thou canst use these things no more 8 But yet there is a third thing which more than al the rest wil make this day of death to be troublesom and miserable unto a worldlie man and that is the consideration what shal become of him both in bodie and soul. And for his bodie it wil be no smal horror to think that it must inherit serpents beasts worms as the scripture saith that is it must be cast out to serve for the food of vermins that bodie I mean which was so delicately handled before with varietie of meats pillows and beds of down so trimly set forth in apparel and other ornaments wherupon the wind might not blow nor the sun shine that bodie I saie of whose beutie there was so much pride taken and wherby so great vanitie and sin was committed that bodie which in this world was accustomed to al pampering and could abide no austeritie or discipline must now come to be abandoned of al men and left onlie to be devoured of worms Which thing albeit it can not but breed much horror in the hart of him that lieth a dieng yet is it nothing in respect of the dreadful cogitations which he shal have touching his soul as what shal become of it Whither it shal go after hir departure out of the bodie And then considering that it must go to the judgment seat of God there to receive sentence either of unspeakable glorie or insupportable pains he falleth to cōsider more in particular the danger therof by comparing Gods justice and threats set down in scripture against sinners with his own life he beginneth to examin the witnes which is his conscience and he findeth it readie to lay infinite accusations against him when he commeth to the place of justice 9 And now deer brother beginneth the miserie of this man For scantly there is not a severe saieng of God in al the scripture which commeth not now to his mind to terrifie him withal at this instant as If thou wilt enter into life keepe the commandements He that saith he knoweth God and keepeth not his commandements is a liar Manie shal saie unto me at that day Lord Lord c. Not the hearers of the law but the doers of the law shal be iustified Go from me al workers of iniquitie into everlasting fire De not you know that wicked men shal not possesse the kingdome of God Be not deceived for neither fornicators nor idolaters nor adulterers nor unclean handlers of their own bodies nor Sodomites nor theeves nor covetous men nor dronkards nor bakbiters nor extortioners