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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09063	A Christian directorie guiding men to their saluation. Deuided into three bookes. The first vvherof apperteining to resolution, is only conteined in this volume, deuided into tvvo partes, and set forth novv againe vvith many corrections, and additions by th'authour him self, vvith reprofe of the corrupt and falsified edition of the same booke lately published by M. Edm. Buny. Ther is added also a methode for the vse of al; with two tables, and a preface to the reader, which is necessarie to be reade.; First booke of the Christian exercise.	Parsons, Robert, 1546-1610.	1585 (1585)	STC 19354.1; ESTC S114169	529,786	953

holie man Iob considering and hearing but one word vttered by his friend which in his conceit did sauour of presumption against this God burst forth into thes wordes Whom wilt thou teach my friend wilt thou teach him which hath inspired breath into man which hath stretched out the heauens ouer the vacuitie of this world and hath hanged vp the earth in the aire without staie before whom hel is wide-open and ther is no couering from perdition The pillers of heauen doe tremble and quake at his only fight And if we should heare but the lest whispering of his speech who should be able to abide the thunder of his maiesties greatnes Imagine then novv my louing brother after althes testimonies that thou seest before thy face this great and mightie king sitting in his chaire of maiestie with chariottes of fire vnspeakable light and infinite millions of Angels aboute him Imagine further which also is most trew that thou seest al the creatures in the world stand in his presence and trembling at his maiestie and most carefullie attending to doe that for which he created them as the heauens to moue aboute the Sunne moone and Starres to geeue lighte and influence the earthe to bringe foorth her sustenance and euerie other creature diligently to labour for perfourmance of the dutie assigned vnto him Imagine besides that thou seest al these creatures how bigge or litle soeuer they be to hange and depende onlie of the power and vertue of this God and therby only to stande moue and consist and that there passeth from God to eche creature in the world yea to euerie parte that hath motion or being in the same some beame of his vertue euen as from the sunne we see infinite beames passe into the ayer Consider I say that no one parte of anie creature in the world as the fishe in the sea the grasse on the ground the leaues of trees or the partes of man vpon the face of the earth can grow moue or consist without some litle streame of vertue and power deriued to it continuallie from God So that thou must imagine God to stand as a most glorious and resplendent Sunne in the midle or center of al thinges created and from him to passe foorth innumerable beames and streames of vertue to all the creatures that are either in heauen earth the ayer or waters to euerie parte and particle of the same and that vpon thes beames of his deuine vertue all creatures doe depend in so much as if he should stop or diuert but any one of them al it would destroye and annihilate presentlie some creature or other This I saye if thou shalt consider touching the maiestie of God and the infinite dread that all creatures haue of him except onlie a sinner for the deuils also doe feare him as S. Iames affirmeth thou wilt not meruaile at the seuere iudgemēt appointed for his offence For sure I am that very shame of the world maketh vs to haue more regarde in offending the poorest friende we haue in this life thē a wicked man hath in offending almightie God which is an intollerable contempt of so great a maiestie such a cōtempt in deed as God him self doth account to pro ceede of plaine infidelitie For wheras at a certaine time he had declared his owne great power by the mouth of Ieremie threatened manie punishmentes to the Iewes for their wickednes thei werenothig moued therwith Wherupō he cōmaūded hī to returne againe vnto thē to say thes wordes Heare thou folishe people vvhich hast no hart you that haue eyes and see not eares and heare not And vvil ye not then feare me vvil ye not trēble in my sight vvhich haue sett the sandes for a bounde vnto the sea and haue gyuen him an eternal precept vvhich he shal not breake c. This people hath a faithles hart c. Which is as much as if he had said that this lacke of feare in the Iewes proceeded of their defect of faith For if they had belieued him to be in deed so powerful terrible ful of maiestie as the holie scripture setteth him doune they would haue conceyued more feare in offending him BVT NOVV IF VVE adioine to this contemplation of maiestie an other consideration of his benefites bestowed vpon vs our default wil grow to be far greater For that to iniury him who hath done vs good is a thinge moste detestable euen in nature itself And there was neuer yet so fearce a harte no not among brute beastes but that it might be wonne with curtesie and benefites But much more among reasonable creatures doth beneficence preuaile especiallie if it come from great personages whose loue and friendshippe declared vnto vs but in small gyftes doth greatlie by nde the hartes of the receyuers to loue them againe Consider then deare Christian the infinite good turnes and benefites which thou hast receyued at the handes of this great God therby to winne the to his loue and that thou shouldest leaue of to offende and iniurie him And albeit no tongue created either of man or Angel can expresse the one halfe of thes giftes which thow hast receyued from him or the value therof or the great loue and hartie good will wherwith he bestowed the same vpon the yet for some better helping of thy memorie stirring vp thine affection to be grateful I will repeate certaine generall and principall pointes therof wherunto the rest may be easilie referred First then cal to minde that he hath bestowed vpō thee the benefite of thy creation wherby he made the of nothing to the likenes of hymself and appointed the to so noble an ende as is to serue him in this life and to raigne with him in the life to come hauing furnished thee besides for the better attainmēt therof with the vse seruice and subiection of al his other creatures The greatnes of which benefite may partly be conceyued if thou doe imagine thy self to lacke but any one parte of thy bodie as a legge an arme an eye or the like and that one should freelie euen of pure good wil and loue supplie thy want and gyue the same vnto thee Or if thou wantest but any one of thy senses as that thou were deafe blynde or dumme and some man should restore thy sight hearing or fpeech vnto thee howe wouldest thou esteeme of this benefite how much wouldest thow professe thy self beholdig vnto him for the same And if the gyft of one of these partes onlie would seeme vnto thee so singuler a benefite how greatly oughtest thou to esteeme the free gyfte of so manie partes together Adde now hereunto as I haue sayde that he hath created the to thee lyknes of no other thing but of him self to no other ende but to be his honorable seruante in this world and his compartener in kynglie glorie for all eternitie to come and this he hath done to the

we wolde exercise our selues in these maner of cogitations we might easilie keepe our hartes pure and vnspotted before God in beholding the beautie of his creatures But for that we vse not this passage from the creature to the creator but doe rest onely in the external appearance of a deceatful face letting goe the bridle to our foule cogitations and setting wilfully on fire our own concupiscences hence it is that infinite men doe perish day lie by occasion of this fond vanitie I cal it fond for that euerie childe may discrie the deceate and vanitie therof For take the fairest face in the world wherwith infinite folish men fal in loue vpon the sight therof and rase it ouer but with a litle scrach and al the matter of loue is gone let there come but an Ague for foure daies and al this goodly beautie is distroyed let the soule depart but one halfe hower from the bodie and this louing face is vglie to looke on let it lie but two daies in the graue and those who were so hote in loue with it before wil skarse abyde to beholde it or come neare it And if none of those things happen vnto it yet quicklie cometh on olde age which riueleth the skinne draweth in the eies setteth-owt the teeth and so disfigureth the whole visage as it becometh more contemptible and horrible now then euer it was beautiful and alluring before And what then can be more vanitie then this What more madnesse then ether to take a pride therof if we haue it our selues or to indanger our soules for the same if we behould it in others THE SIXT vanitie belonging to pride of life is the glorie of fine apparel against which the scripture saith In vestitu ne gloriaris vnquam See thou neuer take glorie in apparel Of al vanities this is the greatest which yet we see so common among men of this world If Adam had neuer sallen we had neuer vsed apparel For that apparel was deuised to couer our shame of nakednes and other infirmites contracted by that fal Wherfore we that take pride and glorie in apparel doe as much as if beggar should glorie take pride of the olde cloutes that do couer his sores S. Paul said vnto a bishop If vve haue vvhervvithal to couer our selues let vs be content And Christ touched deeplie the daunger of nice apparel when he cōmended so much S. Iohn Baptist for his austere attire adding for the contradictorie Qui moliibus vestiuntur in domibus regum sunt They which are clothed in soft and delicate apparel are in kinges courtes that is in kinges courtes of this world but not in the kinges court of heauen For which cause in the descriptiō of the riche man damned this is not omitted by our Sauiour That he vvas apparelled in purple and silke It is a wounderful thing to consider the different proceeding of God and the world herin God him self was the first tailer that euermade apparel i this world and he made it for the most noble of al our auncestous in paradise yet he made it but of beasts skinnes And S. Paul testifieth of the noblest saintes of the olde testament that they were couered onelie with goates skinnes and with the heares of Cameles What vanitie is it then for vs to be so curious in apparel and to take such pride therin as we doe we robbe spoile al creatures in the world to couer our backes and adorne our bodies From one we take his wolle from an other his skinne from an other his furre and from some other their verie excrementes as the silk which is nothing els but the excrementes of wormes Nor yet content with this we come to fishes and doe begge of them certaine pearles to hang about vs. We goe doune into the grounde for gold and siluer and turne vp the sandes of the sea for pretious stones and hauing borowed al this of other creatnres we iette vp doune prouoking men to looke vpō vs as if al this now were our own When the stone shineth vpon our fingar we wil seeme forsooth therby to shine When the siluer and silkes doe glister on our backes we looke bigge as if al that beautic came from vs. And so as the prophet saith we passe ouer our daies in vanitie and doe not perceaue our owne extreme folie AND THVS much now may suffice for declaration of the first general head of worldlie vanities termed by S. Iohu Pride of life Ther followeth the seconde which he calleth Concupiscence of the eyes wherunto the auncient fathers haue referred al vanities of riches and wealth of this world Of this S. Paul writeth to Timothie Geue commandement to rich men of this vvorld not to be high minded nor to put confidence in the vncertaintie of their riches The reason of which speech is vttered by the scripture in an other place when it saieth Riches shal not profit a man in the daie of reuēge That is at the daie of death and iudgement Which thing the rich men of this world doe confesse them selues though to late now being in tormentes diuitiarum iactantia quid nobis contulit what hath the brauerie of our riches profited vs Al which doth euidentlie declare the great vanitie of worldlie riches which can doe the possessour no good at al whē he hath most need of their help Riche men haue slept their sleepe saith the prophet and haue found nothing in their handes that is riche mē haue passed ouer this life as mē doe passe ouer a slepe imagining them selues to haue goldē mountaines and treasures wher with to help them selues in al needes that shal occurre when they a wake at the daie of their death they finde themselues to haue nothing in their hādes that can doe thē good In respect wherof the prophet Baruch asketh this question VVhere are they novv vvhich heaped together gold siluer vvhich made no end of their scraping together And he answereth him self immediatlie Exterminati sunt ad inferos descenderunt They are now rooted owt and are gone down vnto hel To like effect saith S. Iames Novvye riche mco doe ye vveepe and vvaile and houle in your miseries that come vpon you your riches are rotten and your gold and siluer is rustie and the rust therof shal be in testimonie against you it shal seede vpon your one flash as if it vvere fire you haue hoarded vp vvrath to your ovvn selues in the last daie If wealth of this world be not onelie so vaine but also so perilous as here is affirmed what vanitie then is it formen to set their mindes so vpon it as they doe S. Paul saieth of him self that he esteemed al but as dung of the earth And he had great reasō surely to say so seing in deed riches are no better then the verie excrements of the earth and fownde onelie in

men in this life For of this were vttered thos wordes especiallie beare in minde the last end of all thinges and thon shalt iot synne euerlastinglie Which holie Dauid seemed to haue experienced in hym self when he wrote as foloweth I haue obserued the vvayes of my Lord neither haue I committed vvickedness against my God for that his iudgements vvere alvvaye in my sight and his iustice I haue not cast out of my mynd And by thes meanes I shal be vnspotted in his presence and vvill keepe my self from committing iniquitie Hence it is that the blessed Prophet Moyses when he saw the people of Israel careles in committing synne cried out in zeale ō foolishe Nation vvithout vvisdom or councel vvould God they had vvitt and vnderstanding and vvould forsee the end of thinges to come As who would say if they had so much witt as to consider this and what accompt they must gyue to God at the last day of their doinges they would not offend hym as they doe But as the scripture saith in an other place for that this day of reconing is disterred and for that Gods iudgment is not pronounced presentelie against the vvicked the children of men doe commit vvickednes daylie vvithout ail feare We haue then to consider in this place for our owne instruction and good admonishement in life what maner of accompting daye this shal be whos remembrance is so much and often commended vnto vs in holie scripture For better conceyuing wherof we shall deuide this chapter into three principal heades or pointes The first wherof shal be of preparatiōs or preābles assigned to goe before this daye The second of thinges that shall passe and be executed at that daye The third of that which is to ensue vpon the sentence gyuen and the iudgement ended CONCERNING THE FIRST it is to be noted that for the more dread and Maiestie of this great daie the eternal wisdome of God hath ordained and reuealed vnto vs that before the comming therof when it approcheth nere thershal most wonderful and horrible preparations signes and tokens appeare in the world The first wherof shal be the garboiles tumultes and commotions of all Nations kingdomes and people vpon earth Which our Saueour hymself described in thes wordes to his Apostles VVhen you shal heare the fame or brute of vvarres and vprores be not afraid for that thes thinges must be and yet presently the ende of the world shal not ensue One nation shal rise against an other and one kingdome shal impugne another ther shal be great earth-quakes pestilence and famine most terrible signes and tokens from heauē Vpon which wordes of our Saueour the blessed father S. Gregorie hath this discourse The last tribulation must haue many tribulations going before it and by thes manifold afflictions precedēt are declared the eternal afflictions that must ensue And therfore Christ said that after warres and vprores the ende should not immediatly folowe for that it behoueth that many transitorie calamities should goe before to denounce vnto vs the endles woes which are to come after Thes warres tumultes and most dreadfull confusions here signified by Christ are specified more plainly in other places of holie writ but especially by Ezechiel Daniel and S. Ihon in his reuelations Wher it is prophetied that a litle before the last general daie of iudgment ther shal be reuealed the man of sinne called Antechrist who after the conquest of many kings kingdomes shal make hym self the Monarch and absolute owner of the world and shal exercise vpon good Christians more barbarous crueltie and shed more innocent blood within the space of three yeares and a half which shal be the terme of his outragious tirannie then al other ennimies of God haue done from the beginning The matter is described most strangely by the Prophete Ezechiel Who after declaration of one most bloodie bataile to be fought by Ierusalem wherin he saieth figuratiuely that the weapons of such as shal be slaine shal be sufficient to make fire for seuen yeares after he adioyneth in the person of God this narration I haue spoken in my zeale and in the fire of my wrath haue I promised that in the last daies when Gog and Magog shal come into the world by thes names are signified the armie of Antechrist ther shal be a great commotion vpon the earth and the fishe of the sea the birdes of the aire the beastes of the field al that crecpeth on the groūd together with al humane generation which liueth vpon the face of the earth shal be in an vprore before my face Hilles shal be ouerturned hedges shal be broken doune euery strong wal shal fal to the ground I wil cal against them the sword from the toppes of al mountaines and euery mans sword shal be bent against his owne brother My iudgment shal be in pestilence and blood and vehement stormes in huge stones that shal fal doune I wil raine fire and brimstone c. And thou sonne of mā tel vnto al the foules birdes of the aire and to al the rauenous beastes of the field assemble your selues make haste come together from al quarters to feede of the sacrifice which I shal prepare vnto you a great sacrifice vpon the mountaines of Israel You shal eate the flesh of stoute champions and shall drincke the blood of Princes You shall feede of their fat vntil you be cloide and you shal drincke their bloode til you be druncke You shal be filled at this my table and al Nations shal see this my iudgement that I haue exercised and in what maner I haue stretched out my potent hād vpon them Thus much hath the word of God and muche more which for breuitie I doe omit of the greate miseries cōfusions that shal be among men some litle time before the daie of iudgment Which time being expired ther shal ensue other preparations in the heauens and eliments of the world much more dreadful then thes Which by Christ hym self and his Saintes are described in this maner At that daie ther shal be signes in the Sunne in the Moone in the starres The sunne shal be darkened the moone shal giue no light the starres shal fal from the skies and al the powers of heauen shal be moued The firmament shal forsake his situation with great violence the elements shal be dissolued with heat and the whole earth with al that is in it shal be consumed with fire The firme land shal moue and leaue her place and shal flie away like a doae the pressures of Nations vpō earth shal be inestimable by reason of thes thinges and through the confusion of hideous noise from the sea and floudes and men shal wither away and drie vp for feare and expectation of the thinges which at that day shal happen to the vniuersal world Thus farre out of the Ghospel But S. Iohn the

dearly beloued disciple of our Saueour setteth out the same more at large according as it was reuealed vnto him i this maner I heard saieth he a voice like the sound of a thunder saing come and see and I did see And beholde a white horse and one that sat vpon him that had a bowe and he went to conquere After which folowed a blacke horse and he that rode vpon him had a paire of balance in his hande After him passed forth a pale horse and he that sat vpon him was called DEATH and HEL folowed behinde him and he had authoritie giuen to him to slea by sword by death and by the beastes of the earth The earth did shake the sunne grewe blacke like a sacke the moone like blood the Starres fel from heauē the skie doubled it self like a folded booke euery hil and Iland was moued from his place the kinges of the earth and princes and tribunes and the riche and stoute hid thē selues in dennes and in the rockes of hilles Then appeared ther seuen Angels with seuen trumpetes and eche one prepared him self to blowe his blast At the first blast came ther haile and fire mixt with blood At the second blast came a whole mountaine of burning fire into the sea and the third part of the sea was made blood At the third blast fel ther a great Starre from heauen named Absinthiū burning like a torch and infected the riuers and fountaines At the fourth blast was stricken doune the third part of the sunne moone Starres an egle flewe into the element crying with a hideous voice woe woe woe to al them that dwel vpon the earth At the fifte blast fel an other starre from heauen which had the keye of the pit of hel he opened the pit and ther arose a smoke as from a great fornace and ther came forth certaine locustes like scorpions who tormented al such as had not the marke of God in their foreheads And at thes daies men shal seeke death and shal not finde it And thes locustes were like barbed horses with Crounes on their heads Their faces like men their heare like women their teeth like lions and the noise of their winges like the noise of many chariotes running together their tales like scorpiōs and their stinges were in their tailes their king was an Angel of hel named Abbadō which signifieth an vtter destroier At the sixt blast of the trumpet were loosed foure Angels tied before then rushed forth an army of horsmen in number twentie hundreth times tē thousand And I sawe the horses and they which sat vpon them had brestplaces of fire and brimstone The heads of thes horses were as lions out of their mouthes came fire smoke and brimstone wherby they slewe the third part of men which had not repented and their strength was in their tales which were like serpentes Then was ther an Angel which putting one foote vpon the sea an other vpon the land did sweare by him that liueth for euer and euer that after the blast of the seuenth trumpet ther should be no more time And so when the seuenth Angel had sounded ther came great voices from heauen saying the kingdome of this world is made to our Lord and his Christ and he shal raigne foreuer And I heard a great voice saying to the seuen Angels goe and poure out seuen cuppes of Godes wrath vpon the earth and so they did And the first brought forth cruel woundes vpō men The lecōd turned the sea into redde blood The third turned the riuers and fountaines into like blood The fourth afflicted men with fire and made them blaspheme God The fifte made them eate their owne tongues for sorowe The sixt dried vp the water And I sawe three foule spirites like frogges issue out of the mouth of a dragon And finally the seuenth cuppe being poured out ther came a mightie voice from the throne of God saying it is dispatched And ther folowed lightenings and thunders and voices and earthquakes such as neuer were since men dwelt vpon the earth Thus farre this Apostle Euange list and prophet S. Iohn And now tel me my good Christiā brother is it possible for any tongue either humane or Angelical to expresse a thing more forceblie thē this is here set doune what mortal hart can chuse but tremble euen at the reading and remembrāce only of thes inspeakable and incomprehensible terrours What maner of daie will that be trowest thou when the heauens shal mourne the whole earth shal shake the sunne and moone loose their light the Starres fal doune the sea and floods forsake their chanels and natural courses al the elementes be dissolued the face of the earth ouerflowed with blood and the vniuersal world on a flaming fire Is it maruaile now if the Scriptures auouch that the iust men and Angels them selues shal be afraid of that daie And then to reason as S. Peter doth if innocency Iustice shal scarsely esteeme them selues secure in that fearful trial what shal become of sinne and iniquitie what shal become I saie of the careles and dissolute Christian when he shal see so infinite a sea of miseries rushe vpon him O that mē would thincke vpon this daie while they haue yet time O that they would awake and prepare them selues by vertuous life to stand secure confident at this woful houre Who is ther now a daye which taketh that care that holy Ierome did who was wont to saie hauing much lesse cause then wee that he did neuer eate nor drincke nor sleepe nor take any other action in hand without the fearful remembrance of this accompting daie And this of the preparations There foloweth the execution of thinges done in that iudgment VVHEN THE FORMER preparations shal be fulfilled and finished and the whole world brought to that pitiful state and plight which I haue described then saieth the Scripture shal the signe of the fonne of man appeare in the skie and al the tribes of the earth shal see him cōming in the cloudes of heauē amiddest al his Angels with much power and glorie in great authoritie and maiestie And ther in a moment in the twinckling of an eye he shal send his Angels with a trūpet with a great crie at midnight they shal gather together his elect from the foure partes of the world euen from heauen to earth Hitherto are the wordes of holie Scripture Wherin is set doune the first act of this dreadful iudgment which is the cōming of the Iudge to his throne and tribunal seate so much the more terrible and ful of maiestie in this his second appearāce by how much more contemptible he was and despised in his first being vpon earth for the worke of our redemption So S. Iohn affirmed that he which was siaine as a lambe should come againe to iudge as a Lion Of which

length to crie out my soule doth thirst after God that is the liuelie vvel-spring vvhen shal I come and appeare before the face of God So that from the feare of death which is the first effect that springeth of the remembrance meditation therof he was come now to the loue and most earnest desire of the same which is the highest degree of comfort and the most supreme felicitie that saintes doe arriue vnto in this life Endeuour then my deare Christiā brother by frequent and diligent premeditation of this passage to attaine to this felicitie or at least wise to some parte or degree therof Feare death now that thou maist not feare it then For as God by his holie spirite assureth the he that feareth novv shal be in securitie at the last in the day of his departure Nay as holie Iob further describeth the matter he shal laugh at that day whē other mē are in spoile famine he shal not feare the beastes of the earth his legue shal be with the stones of Nations that is he shal be no more moued or terrified with comming of death then stones are he shal see that his tabernacle shal be that day in peace he shal enter into his sepulcher in al aboundance as a mow of corne in the haruest time that is he shal departe hence in aboundance of al grace and merit at the houre of his death which to a vertuous man is the day of haruest wherin he shal reape the rewardes of his good deedes which he hath sowen in this life Thus describeth Iob the blessed departure of a godlie man cōcluding his whole discourse with this admonition and exhortatiue clause Ecce hoc ita est quod auditum mente pertracta Behold this thing is as I haue said which thou hauing vnderstoode passe it not ouer sleightlie but reuolue and discusse the same diligentlie in thie minde OF THE GREATE AND SEVERE PAINES AND PVNISHMENTES APPOINted by God for sinners after this life As also of tvvo kindes and sortes herof the one temporal for them that shal be saued th' other eternal for the damned CHAPT XI AMONGST all the meanes which God vseth towardes the children of men in this life to moue them to the resolution wherof I entreate the strōgest most forcible is the consideratiō of punishmentes prepared by him for rebellious sinners and transgressours of his cōmaundemēts Wherfore he vseth this motiue often as may appeare by al the prophetes who doe almost nothing els but threaten plagues and destruction to offendours And this meane hath oftentimes preuailed more then anie other that could be vsed by reason of the natural loue which we beare towardes our selues and consequentlie the natural feare which we haue of our owne danger So we reade that nothing could moue the Niniuites so much as the fortelling them of their imminent destruction And S. Iohn Baptist albeit he came in a simple and contemptible maner yet preaching vnto the people the terrour of vengeance to come and that the axe vvas novv put vnto the tree to cut dovvne for the fire al such as repented not he moued the verie publicanes souldiers to feare being otherwise people of verie harde metal in such sort as they came vnto him vpon this terrible embassage and asked what they should doe to auoide these punishmentes For which cause hauing now cōsidered in the former chapters of death and of godes seuere iudgment ensuing thervpon wherin euerie man hath to receyue according to his workes in this life it followeth that we consider also of the punishmentes which are appointed for thē that shal be founde faultie ī that accounte hereby at leastwise if no other consideration wil serue to induce Christians to this resolution of seruinge God For as I haue noted before if euerie man haue naturallie a loue of him self and desire to cōserue his owne ease then should he also haue feare of peril wherby he is to fal into miserie calamitie This expresseth S. Bernard verie excellently according to his wonte O man saieth he if thou haue left al shame which appertaineth to so noble a creature as thou art if thou feele no sorow as carnal men doe not yet loose not feare also which is founde eué in brute and sauage beastes We vse to loade an asse and to werie him out with laboure and he careth not because he is an asse but if thou wouldest thrust him into fire or flinge him into a ditch he would auoide it as much as he coulde for that he loueth life and feared death Feare thou then and be not more insensible thā a beast Feare death feare iudgment feare hel This feare is called the beginning of wisdome and not shame or sorow for that the spirite of feare is more potent to resist sinne then the spirite of shame or sorow Wherfore it is saide remember the ende and thou shalt neuer sinne that is remember the final punishmentes appointed for sinne after this life Thus far S. Bernarde First therfore to speake in general of the punishmentes reserued for the life to come if the scriptures did not declare in particular their greatnes vnto vs yet are there manie reasons to persuade vs that they are most seuere grieuous and intollerable For first as God is a God in al his workes that is to saye greate wounderful and terrible so especiallie he sheweth the same in his punishmentes being called for that cause in holy scripture Deus iustitiae God of iustice as also Deus vltionum God of reuenge Wherfore seing al his other workes are maiestical and exceeding our capacities we may likewise gather that his hande in punishment must be also most wonderful God himself teacheth vs to reason in this maner when he sayeth And vvil ye not then feare me and vvil ye not tremble before my face vvho haue set the sande for limites to the sea and haue giuen the vvaters a commaundemēt neuer to passe the same no not then vvhen they are most troubled and the vvaues therof most outragious As who would say if I be wonderful and doe passe your imagination in these woorkes of the sea and other of this world which you behould dailie then haue yee iust cause to feare me considering that my punishmētes are like to be correspondent to the greatnes of my other actions An other coniecture of the great and seuere iustice of God in punishing may be the consideration of his infinite and vnspeakable mercie which as it is the verie nature it self of God and consequently without ende or measure as his godhead is so is also his iustice And these two are the two armes as it were of his diuine Maiestie embracing kyssing one th' other as the scripture saieth And therfore as in a man of this world if we had the measure of one arme we might easely cōiecture the length of the