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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04503	An excellent treatise touching the restoring againe of him that is fallen written by the worthy, Saint Chrysostome to Theodorus a friend of his, who by leud liuing, was fallen from the Gospell; fit to read for reclaiming their hearts which are in like case. Englished (out of an auncient Latin translation, written in velume) by R.W. With an annexed epistle of comfort from one friend to another, wherin the Anabaptists error of desperation is briefly confuted, and the sinne against the holy Ghost plainly declared.	John Chrysostom, Saint, d. 407.; Cottesford, Thomas. Epistle of comfort.; Wolcomb, Robert, b. 1567 or 8.	1609 (1609)	STC 14631; ESTC S121653	61,720	216

repent and returne againe vnto Christ For albeit his faith was weake and faint as was the faith of all the Apostles yet it was not vtterly extinct Luk. 22. for Christ had said vnto him before Simon I haue prayed for thee that thy faith faile not And in any wise take heede and note this well Christ saide not hee that denyeth mee I shall deny him though he repent and returne but remember well that Christ said Mat. 9. I came not to call the righteous but sinners vnto repentaunce Peter therefore repented and returned vnto Christ againe and so was receiued vnto grace and was saued Question VVherefore good Madam in this hard text of Saint Paule vnto the Hebrewes way wel this condition if they fall away for they onely fall away which commit that most horrible crime which is called in the holy scripture the sinne vnto death blasphemy against the spirit and the sinne against the holy Ghost which neuer shall be forgiuen neyther in this world neyther in the world to come But here it might bee demaunded what the sinne against the holy Ghost is and wherein it differeth from all other greeuous sinnes Answere VVhereunto I answere that there is difference in sinnes it may clearely be gathered of Christes wordes saying Mat. 12. I say vnto you all sinne and blasphemy shall bee forgiuen vnto men but the blasphemy against the spirit shall not be forgiuen vnto men Loe here is the matter plainely opened by our Sauiour Christ what kind of sinnes shal be forgiuen and what neuer forgiuen blasphemy against the spirit shall neuer be forgiuen all other sinne and blasphemy shall be forgiuen And Christ in saying all sinne shall be forgiuen compriseth both originall sinne Three sorts of sinnes Sinne Blasphemy Blasphemy against the spirit and also actuall sinne moreouer Christ speaketh here of three sorts of sinns the first he calleth sinne the second blasphemy and the third blasphe● against the spirit which the scripture also calleth the sinne vnto death and the sinne against the holy ghost These three kindes of sinnes and the difference of euery of them I intend by Gods helpe seuerally to declare vnto you so shortlie as I can and so for this time tommit you vnto God And first consider well what sinne is Sinne Sinne. is euery wilfull disobedience act or deede that is done contrary vnto the Law and commaundements of God without murmur grudge or euill speaking eyther against the Law commaundements or God himselfe which is the maker and giuer of the Lawe As is Idolatry superstition periury swearing vnaduisedly breaking of the holy day dishonouring father and mother murther malice hatred enuie wrath strife treason sedition slaunder whordome theft and such like All these and such other are called and are indeede sinne so long as the dooers of them doe neyther murmur repine grudge nor speake euill against God or his holy lawe neither allowe in their conscience the thing and euill that they doe but rather doe vtterly disalowe accuse and cōdemne in their own conscience those their owne damnable acts as euil and detestable The second kinde of sinne is blasphemy marke it well and consider howe it differeth first from sinne and then from the sinne against the holy ghost Blasphemy Blasphemy is more heynous then is sinne alone for all blasphemy is sinne but all sinne is not blasphemy for truth it is that blasphemy compriseth in it selfe both sinne also a murmure grudg reuiling euill speaking slaunder and reproach of God and godlinesse but it is alway couple● with ignoraunce and vnbeleefe and proceedeth not of such obstinate malice as continueth to the end of the life as doth the sinne against the holy Ghost In this sinne of blasphemy Saint Paule offended before his conuersion vnto the faith of Christ Iesu For thus he speakkth of himselfe before I was a blasphemer 2. Tim. 2 and a persecutor and a tyraunt but I obtayned mercy because I did it ignorantly in vnbeliefe Lo here it is plaine and euident that this blasphemy thogh it be a great offence yet it is remissible and forgiueable and is not excluded from grace and mercy because it proceedeth of ignorance and not of knowledge nor of obstinate malice that doth endure to the liues end neyther is it the sinne vnto death and therfore we may lawfully pray for such blasphemers As Saint Iohn saith 2 Iohn 5 if any man see his brother sinne a sinne not vnto death let him aske and he shal giue him life In this simple blsphemy for so wee may call it many of the Iewes offended takinge Christ to be nothing lesse then the sonne of Dauid or Messias because his parents were very poore and himselfe supposed to be but a poore carpenters sonne which bare but a simple port in the world yea and some of them that crucified Christ were ouerwhelmed in this simple blasphemy and therefore Christ prayed for them saying father forgiue them for they know not what they doe Luc. 23. So Peter in his sermon excused the crucifiers of Christ saying now deare breethren I knowe that you haue done it through ignorance c. Act 3. Repent you therefore and returne that your sinnes may be done away So did Saint Steuen also pray for his persecutors whome before hee called stifnecked Act 7. aduersaries of the holy ghost traitors and murtherers of Christ doubtlesse he would not haue prayed for them so earnestly vnlesse their sinnes had bene forgiueable and therefore their sin and offence was no more but simple blasphemy The third kind of sinn is blasphemy against the spirit They commit blasphemy against the spirit Blasphemy against the spirit or sin against the holy ghost which willingly vpon knowledge and aduisedly contrary to their owne conscience doe deny forake impugne slaunder reuile and persecute the plaine open manifest and knowne truth stifly malitiously and obdurately perseuering and continuing without vnfayned repentaunce in that their willfull blindnes and obstinate malice so long as they liue in this world as did Pharaoh Saule Herod Iudas the traytor Iulianus Apostata Porphirius Himeneus and Alexander the copper-smith with other But marke this diligently that wee cannot as farre as I can perceiue certainely iudge of these blasphemers against the spirit before the time of their departure out of this present life because wee cannot certainely knowe whether at the end of their life they can repent and by faith returne and take holde of the mercy of God or not Coniectures are vncertaine Luc. 23. VVee may coniecture but we can not as I suppose certainely define of them Let vs consider that the theefe that hung on the right hand of Christ euen at the last houre repented and with a strong faithful prayer committed himselfe wholly vnto the mercy of Christ and was saued In consideration whereof let vs thinke it to be our bounden duty as the Prophets Christ and his Apostles did to reuoke and call

of death But what tongue can tell or what vnderstanding conceiue how great these ioyes are of that supernall Cittie to be in the assembly of Angels with the most blessed soules to stand by the glorie of the Creator to beholde in presence the face of God to see that immeasurable light to feele no pangs of death to enioy the gift of euer-enduring incorruption Against despaire THe theefe acknowledged Aug. in lib. de symb Peter denied In Peter there is shewed that no iust man ought to presume of himselfe in the theefe that no wicked man being conuerted should despaire Therefore let the good feare least he perish through pride and let not the wicked despair throgh much naughtines Idem de vtil agen poen Let none despaire as Iudas the traitor not so much the haynous wickednesse which he committed was the cause of his eternall destruction as the despaire of forgiuenesse Let none distrust Amb. sup Luc. lib. 2. let none in the priuitie of his olde sinnes despaire of the rewardes of God God knoweth how to change his determination if thou know how to amend thy fault Let no man despaire of pardon Isido de sū bon lib. 2. although about the end of his life he bee turned to repentance God iudgeth euerie one according to his end not according to his life past To commit some foule offence is the death of the soule but to despaire Idem ibid. is to descend into hell Of Repentance IF I proffer thee golde Amb. in ser de eleem ieiun thou sayest not I will come to morrow but at the instant thou requirest it none prolongeth none maketh excuse the redeeming of our soule is promised and none maketh hast Conuersion is neuer too late the theefe went from the Crosse to Paradise Hier. in ep ad Laetam Greg. hom 34. sup eua There is greater ioy in heauen of a sinner conuerted then of a righteous man that standeth for a captaine also in warre loueth that souldier more who being returned from flight hath valiantly slaine his foe then him that neuer fled and hath neuer done any manly act So the husbandman loueth more that ground which after thornes yeldeth forth plentifull corne then that which neuer had thornes and neuer bare a fertile graine In nothing to sinne is only the property of God Amb. ep 3 ad Simplicianum it is the propertie of a wise man both to correct his fault and to repent for his sinne with God not so much the measure of time Hierom. in quod serm as the measure of griefe preuaileth not so much the abstinencie of meates as the mortificatton of vices Repentance is the medicine of our wound Isid li. 3. de sum bon the hope of saluatiō by which sinners are salued by which God is prouoked to mercy The which is not weighed by time but by deepenesse of lamentation and teares O repentance what new thing shall I speake of thee Cyprian de laud. paen Thou loosest all thinges which are boundē thou openest al thinges which are shut thou mitigatest all aduersitie thou healest that is bruised thou illuminest that is confounded thou incouragest all that is out of hope Be not negligent because the Lord forbeareth you when you sinne Aug. in lib. de vti poen for how much the longer hee waiteth that ye amend so much the more grieuously will hee punish if you bee negligent Idem de 10 chordis Better is a little bitternesse in the cheekes then a perpetuall torment in the bowels Id. de poen Althogh the theefe was pardoned in his latter end of all his sins yet he gaue not an example to them that are baptized to sinne and perseuere in euill For then he was first baptized with the baptisme of the spirit in that then first hee professed Christ The sweetenesse of the apple recompenceth the sowrenesse of the roote Hier. super Mat. the dangers of the sea for hope of gaine delight vs the hope of health asswageth the griefe of phisicke Hee that desireth the kirnell breaketh the nut and hee that will be partaker of euerlasting goodnesse repenteth It is no great matter to fall in wrestling but to lie when one is cast downe Chrys in ep ad Heliod Monach. It is not deadly to bee wounded in battle but after the wound is inflicted through despaire to be cured to deny a plaister to the bile And oftentimes we see wrestlers crowned after often slides and many downe-casts VVe see also a souldier after many flights to bee a stout man and to ouercome him that discomfited him Behold the kingdome of God is to be solde Aug. de spir anima buy it if thou wilt Neither think of some great thing for the greatnesse of the price it is worth so much as thou hast seeke not what thou hast but what manner of body thou art This thing is worth so much as thou art giue thy selfe and thou shalt haue it But I am euill thou wilt say and happily it will not receiue me by giuing thy selfe vnto it thou shalt be good Idem in soliloquijs That repentance is in vaine which afterward a fault polluteth lamentations profit nothing if sins be doubled It auaileth nothing to craue pardon of euils and anew to commit euils Hee that knocketh his breast Idem in quodā ser and correcteth not himselfe strengtheneth his sinnes and doth not take them away NAZIANZENVS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicubi chalcógraphus titubârit lector amice Da veniam lapso sic petis ipse tibi FINIS AN EPISTLE OF COMFORT From one Friend to another wherein the Anabaptists error of Desperation is briefly confuted and the Sinne against the Holy Ghost plainly declared Whereunto is added certaine effectuall Prayers LONDON Printed for Iohn Helme 1609. An Epistle of comfort from one friend to another wherein the Anabaptists error of desperation is briefly confuted and the sinne against the holy Ghost plainely declared VVhereunto is added certaine effectuall Prayers Syr whereas it pleased you to require mee to write vnto you my mind concerning the true sense and meaning of this place of Saint Paule in his Epistle to the Hebrewes Heb. 6. It can not be that they which were once lightned and haue tasted of the he●●enly gift and were become partakers of the holy Ghost and hauing tasted of the good word of God and of the power of the world to come if they fall away and as concerning themselues crucifie the sonne of God afresh and make a mocke of him that they should be renued againe by repentance Syr Many in time past and at this present day mistaking this text and not truely vnderstanding it The error of the Nouatians now of the Anabaptists both haue bene and are encombred with the Nouations error which is that after man by baptisme and the holy ghost is

in many things and assisting them often that conuersion on the sudden may not be vnpleasant to them and that they may not goe againe to lewdnes for the difficulty of returning But not this parable onely declareth the moderatenesse of alteration but that likewise which is written of the prodigall sonne Luke 15. He was a sonne also no aliant his naturall brother that neuer went from his father he I say was a sonne that went far in the borders of iniquitie for he went into a farre countrey and farre from the Lord he that was rich and of good name was made baser then a seruant and hireling but sorrowfully returning he was taken into his ancient estate and inuested in his former glorie Now if he had lost hope and had beene ashamed to come againe to his father because of his mischanches and had a●ode alway in a straunge and forren countrey hee had not gotten that he gat but perishing for want of food had died a miserable death You see therefore how great necessitie repentance hath what force in turning hope hath by repentance the prodigall sonne recouered the olde condition of his glory which the elder brother had without repentance And if I might speake that I would in these matters me seemeth he gat more by conuersion than the other had ver 26.30 For so he himselfe saith loe these many yeeres haue I done thee seruice and yet thou neuer gauest me a kid that I might make mery with my friends Sinners conuerted get more thē they which stumbled not But when this thy sonne was come which hath deuoured thy goods with harlots thou hast for his sake killed the fat calfe Why should I not then think that he that turneth by repentance obtaineth more then other sith he had neuer a kid giuen him but for this the fat calfe was killed Wherefore beloued hauing these examples of repentance let vs not persist in euils nor despaire of attonement he will neuer put affiance in me turne his eyes from the conuerted if we our selues remooue not our selues from God Hier. 23.23 Our sins separate vs from God Isai 59.2 For he saith I am a God at hand and not a God farre off And againe by the Prophet * Or your iniquities haue separated betweene you and your God Your sinnes separate betweene me and you If then our sinnes disseuer vs from God let vs take away this barre and nothing may let vs to be brought into the fauour of God Will you that I shew it not onely spoken in parables but formed in deed There was a man among the Corinthians by all likelihood of no small calling he had committed such a sinne as was not committed amongst the Gentiles being of the numbe of ●he faithfull and Christs his ●riends for some report mee ●hinketh that he was of the ●mage of the Priests What ●hen Paul neuer parted him ●rom the number of those that ●ope to attaine saluation But when he had sufficiently rebu●ed the Corinthians for him ●urposing to shew that there ●s no wound nor disease that may not bee cured and made whole by repentance he commaundeth to deliuer him ouer ●nto Sathan 1. Cor. 5.5 for the destru●tion of the flesh that the spirit may be saued in the day of the ●ord Iesus But this he commaundeth before he was done ●o wit of his repentance for when he had sorowed it is ●ufficient saith he to him 2. Cor. 2.6 that ●e hath beene rebuked of many and addeth 8. Wherefore I ●ray you that you would con●irme your loue towards him ●est Sathan should circum●ent vs 11. for we are not ignorant of his enterprises The nation of the Galathians after it had perfectly beleeued in Christ and had receiued the holy Ghost insomuch that it wrought signes and miracles by the spirit after for the faith of Christ it had susteined many things after al these things I say it fell from the faith and was renued againe by the exhortations of the Apostle And that thou maist know that by the spirit they had done wonders and miracles heare howe the Apostle saith hee therfore that ministreth to you the spirit Gal. 3.5 and worketh miracles among you doth he it by the workes of the law or by the hearing of faith preached And againe that they had susteined many things after the receit of faith he testifieth where he saith Vers 4. Haue you suffered so many things in vaine Now after so great a steppe in faith they committed a sinne which was able to abalienate them from Christ of which the Apostle himselfe saith Gal. 5.2 Behold I Paul say vnto you that if you be circumcised Christ shall profite you nothing And againe Verse 4. whosoeuer are iustified by the law yee are fallen from grace And notwithstanding after these slides in faith after so grieuous a fall hee reclaimeth them and as I may say with motherlike compassion reformeth them saying My little children Gal. 5.19 of whom I trauell in birth againe vntill Christ be formed in you What else therefore by all this is there taught but that it may be that Christ may be formed anew in him that hath solde himselfe to worke iniquitie for he will not the death of a sinner Eze. 18.32 but that he should be conuerted and liue For this cause most intirely beloued let vs goe about to fulfill the will of God therefore hath God created vs and caused vs to be that we were not that he may bestow euerlasting good things vpon vs Heauen was made for man hell for the diuils and enfranchise vs into the heauenly city for hee made vs not faggots for hell fire The kingdome of heauen was ordained for vs and hell for the diuell And that this is true the Gospell teacheth for the Lord shall say to them on his right hand Mat. 25.34 Come ye blessed of my father inherite yee the kingdome prepared for you from the foundation of the world Vers 42. But hee shall say to them on his left hand depart from mee yee curs●d into euerlasting fire which is prepared for the diuell and his Angels By this reason the kingdome of heauen was made for man and hell fire for the diuell euen from the foundation of the world So much doth it concerne vs that by preseruering in euils wee doe not frowardly exclude our selues from the entrance of goodnes Repentance in this life profiteth much after this life nought And while we are in this life how great soeuer sinnes we commit it is possible by repentance to purge them but when we are once dead then though we sorrie and we shal be very be sorrie yet there will bee no profite of repentance Although there be gnashing of teeth although there be howling and lamenting although we pray and begge with innumerable petitions yet none shall heare vs none shall helpe vs no not our tongue tormēted in flames shall be wet

backe again open sinners and blasphemers to earnest repentaunce for their owne sinfulnesse and to haue a sure trust in the mercy of God and in the merit of Christs passion and death though they be euen at the departure out of this presēt life for it is neuer too late so long as life lasteth Let vs therefore with all feruentnesse call vpon them and exhort them in any wise with a good courage and a sure and vndoubful faith aske call and cry for Gods mercy for his sweet sonne our Sauiour Iesus Christ his sake and vndoubtedly they shall haue it For since the beginning of the world hitherto was there neuer one that in faith asked mercy heartely but he had it through the gratious goodnesse of our aforesaid most mercifull sauiour Iesus Christ vnto whome with the Father and the holy Ghost be all honour laude and praise world without end Amen Yours at commaund to his power T. C. Giue all the honor laud and praise to God onely 1. Tim. 1. The prayer of Daniel turned into metre and applyed vnto our time Daniel IX O Lord thou high and fearefull God By whom all things do moue Thy mercies great are sure to such As thy precepts doe loue We sinfull men haue sore transgrest Against thy lawes deuine Full frowardly we haue fled backe From these precepts of thine Thy Prophets deare to speake were prest In setting forth thy name Both rich and poore as bold were bent For to gainesay the same To thee therefore thou Lord of hoastes All iustice doth belong To poure on vs such shame and griefe In this we haue no wrong Our shame is great and due to all Our flight is but in vaine To tread strange lands our sin hath sought Our shame doth still remaine But though such shame a reward iust To all in common be Yet mercy Lord and to forgiue Doth still belong to thee Indeede O Lord as for our selues No lesse confesse wee can But that thy lawes wee set at nought Much lesse haue kept them than Thy Prophets spake wee would not heare Ne of thee stand in awe Strange plagues from time to time we felt For breaking of thy lawe The force whereof so fiercely bent Was such as hath not bene For all the plagues in Moses lawe Fell on this Realme for sinne And yet to thee who made his sute His path way so to guide That flying vice might learne thy lawe And therein to abide Wwerefore thou sawest all would not helpe And couldst not hold thine hand But haste thy curse which now doth fall Vpon this sinfull land For as thou art a righteous God Thy workes doe soe appeare Consuming such as scorne doth take Thy louing voyce to heare But yet O Lord thou broughtest forth Thy flocke from Egipt land Whereby thy name was largely spread So now stretch forth thine hand But we haue sinned more then they Oh Lord yet stay thy rod. As for this land was sometime thine And thou also our God Our sinnes and eke our fathers faultes This day to passe hath brought That all which border vs about They set vs cleane at nought Now then O Lord hide not thy face Oh heare thy seruaunts cry Behold thine house sometime full rich How wast it doth nowe lie Thy truth is fled thy flock fast bound As sheepe led to be slaine Thy foes preuaile and prosper much Though mischiefe they maintaine And wilt not thou thy foes confound That thus thy workes reproue At least yet for thy great names sake Their vile intents remoue For why as for our owne deserts We can no such thing haue It is for thy great mercies sake That we such thinges doe craue Forgiue vs Lord intreated be To heare vs make no stay We beare thy name it is thy cause Oh Lord make no delay A Prayer against Despaire O Eternall God most louing and gratious father in Iesus Christ who art alwaies praysed and magnified by thy children in theyr great deliuerances and preseruation from their perils and daungers but especially when they perceiue themselues freede from the power of Satan death and hell from the which no creature can saue and deliuer them but thou onely O Lorde And because no chaine of the deuill or euill temptation is more strong to fetter the body and soule of man then despaire which is a wilfull forsaking of faith and confidence in thee O God it arising springing from fear and doubt as if thou wert not faithfull in thy promises or able in thy power to preserue vs Helpe Lord I beseech thee and free and deliuer me thy poore seruaunt from this temptation thraldome of Satan and soe strengthen I humbly pray thee my faith and confidence euer more in thee that in al my perils necessities wants sorrowes and griefe in this world I may haue a strong and stedfast hope in thee whereby I may ouercome repell and keepe backe the dangerous and subtill suggestions of Satan the world and the flesh to thy great glory and praise and my eternall and vnspeakable comfort through Iesus Christ my onely Lord and Sauiour Amen ¶ A Prayer for the Morning O Lord thou which couerest the night with darkenesse and causest man therein to take his rest and by euery day and night doest shew thy great glory in the heauens and also thy wisdome and power by gouerning and preseruing all thy creatures vpon the earth O Lord I thy poore seruaunt and creature doe most humbly thanke thee from the bottome of my heart for my sweete and comfortable rest this night past and for watching ouer mée by thine eye of prouidence and kéeping both my body and soule by thy grace from sinne and death beseeching thée O Lorde God my father Sauiour and comforter to blesse to sanctifie direct and preserue me in this thy new day and that I may become a newe creature vnto thée O God in holinesse and righteousnesse labouring faithfully and painfully in my calling that so my laboures this day may be sanctified and blessed vnto mée and mine and that I may shew forth thy praise in al my waies and declare my loue and charity vnto men in all my works that after the dayes of this my life and pilgrimage finished and ended here in this world I may liue with thee for euer in the world to come throgh Iesus Christ my Lorde and Sauiour who liueth and reigneth with thée and the holy Ghost euer one God world without end Amen ¶ A Prayer for the Euening O gratious and mercifull God I am most bound vnto thy heauenly Maiesty for my preseruatiō this day because I and al men are continually subiect vnto all dangers and perils griefes sorrowes sicknesse and death yea we lie open vnles thy grace and might doe defend vs vnto the temptations tyranny of the world the flesh the deuill which daily seek and desire our hurt and confusion both of body soule for euer Wherefore O gratious and euerliuing God as thy right hand and sauing health hath bene with mée this day and thou hast directed blessed and comforted mee thy poore seruaunt in all my wayes and labours for the which I most hūbly thank thée so I most earnestly entreat thy Maiesty in thy loue and mercy for Christ Iesus sake to keepe mée and al mine in safety this night and to couer vs vnder the shadow of thy winges from all perils and dangers whatsoeuer and that our soules as well as our bodies may take their swéet and comfortable rest and ioy in thée and likewise that thou wouldest grant that whensoeuer thou shalt knocke at the doore of our hearts to call vs vnto thee O God we may with the wise Virgins be watchfull haue oyle in our lamps that we may be receiued into eternall rest through Iesus Christ thy deare sonn and our onely Sauiour Amen FINIS

of Christ and the punishment of the vngodly are set first in the second place those that shew the ioyes of the world to come and in the last roome those that teach that by faith sincere repentance and amendment of our liues we may inioy that heauenly blisse My petition to thee is this that thou daine to accept my labour which if thou doe I shall bee occasioned to iudge my trauell well bestowed The Lord of his mercy grant that sith wickednes neuer more abounded nor men neuer lesse remembred the comming of Christ vnto iudgement wee may heartely repent vs of our sinnes because the wrath of God hangeth ouer our heads and that wee may as good Christians liue worthy of our vocation liuing so as though euery one particularly should say with that holy man S. Hierome as often as I remember that day euery member of my body quaketh for whether I eate or drinke or do any thing else mee thinketh alwaies that dreadful trumpet soundeth in mine eares arise O ye dead and come to iudgement because the last houre is at hand Amen As desirous of thy profit as of his owne in the schoole of Christ Iesus R. Wol. OENIPODES Non cistae sed pectori Sentences collected out of the fathers workes which haue such agreement with the former Treatise as that they are not vnfit for this place Of the punishments of hell and of the day of iudgement IN that terrible ho wex of the death of a wretched sinner Bernard in spec pec immediatly there will come euil spirits like roaring lions to snatch away their pray When suddenly shal appeare the horrible places of torments the Chaos and obscuritie of darkenesse the dread of miserie and confusion the terror of that fearefull mansion where is the place of weepers where is the place of groaners where is the voyce of them that crie wo wo wo bee to vs the children of Euah when the miserable soule departing from the body shall heare see and seele these and sēblable thinges yea a thousand times worse then may be spoken in what I pray how great and how wonderous feare and trembling shall shee be what tongue can vtter it what booke declare it what will now auaile the boasting of knowledge the pompe of the people the vanitie of the world the greedinesse of earthly dignitie what shall then auaile the appetite of ryot delitiousnesse of meate exquisite drinke curiositie of garments nicenesse of the flesh gluttony of the belly superfluousnesse of foode surfetting and drunkennesse curious building of houses possessiō of terrene goods scraping together of prebends hoording of riches whether can these thinges deliuer the wretched soule of a man from the mouth of the hydious and horrible Lion that is from the iawe of the cursed dragon when that cunning deceiuer Idem ibid. that sonne of iniquitie that most eager enemy of our soules shall miserably and dreadfully meet with thy soule how wilt thou be able to abide the fearefull sight of his terrible countenance the intollerable stink of his mouth the brimstone-like flames of his eyes How then wilt thou be of force to abide so great feare of so horrible a beast Be assured that the feare of his dreadfull presence exceedeth euery kind of torments which may be deuised in this world At which the Prophet quaking betooke himselfe to prayer saying heare my prayer O God when I call vpon thee deliuer my soule from the feare of the enemy He said not from the power of the enemy but from the feare of the enemy But alas my brother if the sinfull soule bee so much and so greatly daunted at the sight onely of Sathan how great confusion or how great horror how great affiction and how great lamentation shal she haue through his touching and tormenting when the Lord shall be about to iudge the sorrowfull world Hierom. ad Heliod it shall make a great noyse and one kindred shal strike the breast to another kindred The Kinges once most puissaunt shall quake without a guard foolish Plato with his schollers shal be brought forth then Aristotles argumēts shall not be profitable when that sonne of the poore woman which exercised a craft shall come to iudge the endes of the earth That iudge is neyther preuented with fauour Augu. li. 3. de symb nor mooued with pitty nor bribed with money neyther will he be appeased with satsfaction or repentance Here let the soul deale for it selfe while it hath time as long as there is a place for mercy because there will be a place of iustice Greg. hom 15. In the last day of iudgment when the heauens being opened the Angels ministring the Apostles sitting together Christ shall appeare in the seate of his maiestie all the elect reprobate shal see him that both the iust may reioyce without end of the gift of theyr reward and the vniust euer lament for the reuengement of theyr plague Ansel de similitudini bus mundi On the right hand there shall be our sinnes to accuse vs on the left hand infinite deuils beneath the horrible confusion of hell aboue an angry Iudge without the worlde flaming within our conscience burning there scarce the iust shall be saued Alacke wretched sinner whither wilt thou flee It is impossible to be hidden intollerable to appeare The ioy of the time present must be so vsed Greg hom 32. that the remembrance of the bitternes of the iudgment to come may neuer depart from vs. Of the ioyes of heauen SO great is the beautie of righteousnes Aug. lib. de morb so great is the sweetnesse of the euerlasting light that is of the immutable wisdome that although we might not tarrie in it more then one day for this alone innumerable yeares of this life replenished with delights and aboundance of temporal goods were not without cause and reason to be contemned Jdem li 3. de symb Wee can easilier tell what there is not in that eternall life then what there is There is not death there is not mourning there is not wearinesse there is not weaknesse there is not hunger there is no thirst no parching heat no corruption no lacke no sorrowe no sadnesse Make haste thither where you may liue for euer Ide devtil agen poen For if you so loue this miserable and transitorie life wherein you liue with such labour and wherein by running trauelling sweating breathing thou scarce get things necessary for the body how much more ought you to loue the life euerlasting where you shall sustaine no labour where alwaies is great quietnes great felicitie happy libertie happy blessednesse where shal be fulfilled that the Lorde spake in the Gospell Men shall be like the Angels And that the iust shall shine c. Temporall life compared with eternall life Greg. in homil is rather to be called death then life For the daily fainting of corruption what is it els but a certaine long continuance