man hathe deserued Te speake then of this second iudgement generall and common for all the vvorlde vvherin as the scripture saith God shall bringe into iudgement euerie errour vvhich hath bene committed there are diuers circunstances to be considered and diuers men doe set dovvne the same diuerslye but in myne opinion no better playner or more effectuall declaration can be made therof than the verye scricture maketh it selfe settinge furthe vnto vs in most signifieant vvordes all the maner order and circunstances vvith the preparation therunto as follovveth At that daye there shal be signes in the Sunne and in the moone and in the starres the Sunne shal be darckened the moone shall geeue no light the starres shall fall from the skyes all the powers of heauen shal be moued the firmament shall leaue his situation with a greate violence the elementes shal be dissolued vvith heate and the earth vvith all that is in it shal be consumed vvith fire the earthe also snall moue of her place and shall flye like a litle deare or sheepe The pressures of nations vpon the earthe shal be greate by reason of the confusion of the noyse of the sea and fluddes and men shall vvither a vvaye for feare and expectation of thes thinges that then shall come vpon the vvhole vvorld Then shall the signe of the Sonne of man appeare in the skye and then shall all the tribes of the earthe mourne and vvayle and they shall see the sonne of man comminge in the clovvdes of heauen vvith muche power and glorie great authoritie and maiestie And then in a moment in the twynklynge of an eye he shall send his Angels vvith a trumpet and vvith a greate crie at midnight and they shall gather together his elect frō the fovver partes of the vvorld from heauen to earth All must be presented before the tribunall of Christ vvhoe vvill bringe to light those thinges vvhich vvere hidden in darcknes vvill make manifest the thoughtes of mens hartes and vvhat soeuer hath bene spoken in chambers in the eare shal be preached vpon the house toppe Accounte shal be asked of eueryeydle vvorde and he shall iudge our verie righteousnes it selfe Then shall the iust stando in greate constancie against those vvhich haue afflicted them in this lyfe And the vvicked seeinge that shlbe trovvbled vvith a horrible feare and shall saye to the hilles fall vppon vs and hyde vs from the face of hym that sitteth vppon the throne and from the angre of the lambe for that the greate daye of vvrath is come Then shall Christ separate the sheepe from the goates and shall put the sheepe on his right hande and the goates on the left and shall saye to those on the right hand come ye blessed of my father possesse the kindome prepared for you from the beginninge of the vvorlde I vvas Humgry and you gaue me to eate I vvas a straunger and you gaue me harboure I vvas naked and you clothed me I vvas sycke and you visited me I vvas in prison you came to me Then shall the iust saye o lorde vvhen haue vve donne thes tainges for the and the kinge shall aunswere trewlye vvhen you dyd them to the least of my brothers you did it to me Then shall he saye to them on his left hand departe from me you accursed into euerlastinge fyre prepared for the deuill and his angels for I vvas Hungrie and you fed me not I vvas a straunger and you harboured me not I vvas naked and you clothed me not I vvas sicke and in prison and you visited me not Then shall they saye o lorde vvhen haue vve seene thee hungrie or thirstio or a straunger or naked or sicke or in pryson and did not minister vnto the and he shall aunswere verylye I tell you seeinge you haue not donne it to one of thes lesser you haue not done it to me And then thes men shall goe into eternall punishment and the iust into lyfe euerlastinge Tell me vvhat a dreadfull preparation is heere layed doune how manye circumstāces of feare horrour it shal be saythe the scripture at midnight when commonlie men are a sleepe it shal be with hydeous noyse of trumpetts sounde of waters motion of all the elementes VVhat a night vvill that bee trowest thovv to see the earthe shake the hilles and dales moued from their places the moone darckened the starrs fall dovvne from heauen the whole element shiuered in peeces and all the vvorld in a flaminge fire Sainct Iohn savve it in vision and was maruailous a feard I saw faithe he when the lambe had opened one of the seuen seales I harde one of the fower beastes saye lyke the voyce of a thunder come and see and I sawe and beholde a white horse and one that satte vpon him had a bowe and he went out to conquere Then went there furthe a blacke horse he that sate vpon him had a payre of balāces in his hand then went there forthe a pale horse and he that satte vpon hym was named death and hell folowed behynde hym and he had authoritie geeuen hym to kyll by sworde by death and by beastes of the earth The earth did snake the sunne grew blacke lyke a sacke the moone like bloode the starres fell from heauen the skye doubled it selfe like a folded booke euerie hyll and Ilande was moued from his place the kynges of the earth and princes and tribunes and the the riche stoute hid them selues in dennes and in the rockes of hylles Then appeared there seuen Angels will seuen trumpettes and eche one prepared hym selfe to blovv his blast at the first blast came there hayle and fyre mixt vvith bloode At the secōd blast came there a vvhole mountaine of burnynge fyre into the sea and the thyrd part of the sea vvas made bloode At the thyrd blast fell there a greate starre from heauen named absinthium burninge like a torche and infected the ryuers and fountaines At the fourth blast vvas striken doune the third parte of the sunne moone and starres and an egle flewe in the element cryeinge vvith a hydeous voice vvoe vvoe woe to all them that dvvell vppon the earth At the fyfthe blast fell a starre frō heauen vvhich had the keye of the pytt of hell and he opened the pitt and there arose a smoke as from a greate furnace and there came forth besydes certaine Locustes lyke scorpions to torment them that had not the marcke of god in their foreheades And at thes dayes men shall seeke deathe and shall not fynde it And these Locustes vvere like barbed horses with crownes on their heades Their faces like men their heare lyke vvemen their teeth lyke lyons and the noyse of their wynges lyke the noyse of manye chariottes running together their tayles like scorpions and they re stinges were in their tayles their kynge was an Angel of hell named Abbadon whiche
your children thes thinges that they maye meditate in their hartes vppon them The lyke commandement vvas geeuen by God hym selfe to Iosue at his first election to gouerne the people to vvitt that he should meditate vpon the lavve of Moyses bothe daye and night to the ende he might keepe and performe the thinges vvriten therein And God addethe presetlie the cōmoditie he should reape therof For then saythe he shalt thou direct thy vvaye aryght and shalt vnderstand the same Signifyinge that vvithout this meditation a man goethe bothe amysse and also blyndlye not knovvnge hym selfe vvhether Saint Paule hauinge discribed vnto his scholler Tymothye the perfect devvtye of a prelate addethe this aduertisement in the ende haec meditare Meditate ponder and cōsider vppon this And finallie vvhensoeuer the holye scripture describethe a vvyse happy or iuste man for all these are one in scripture for that iustice is onlye 〈◊〉 vvisdome and felicitie one cheefe pointe is this He vvill meditate vpon the lavve of God bothe daye and night And for examples in the scripture howe good men dyd vse to meditate in tymes past I might here rekon vpp great store as that of Isaac vvhoe vvas vvonte to goe forth into the feeldes tovvardes night to meditate also that of Ezechias the kynge vvhoe as the scripture sayeth dyd meditate lyke a doue that is in silence vvithe his harte onely vvithout noyse of vvordes But aboue all other the example of holye Dauid is singuler herein vvho euery vvhere almoste makethe mentiō of his continuall exercise in meditation sayeng to God I dyd meditare vppon thy commandementes vvhiche I loued And agayne I vvill meaitate vppon the in the morninges And agayne O lorde hovve haue I loued thy lavve it is my meditation all the daye long And vvith vvhat feruoure and vehemencie he vsed to make these his meditations he shevveth vvhen he saythe of hym selfe my harte dyd vvaxe hoote vvithin me and fire dyd kyndle in my meditations This is recorded by the holy ghoste of these annuncient good men to confounde vs vvhich are Christians whoe beynge farr more bounde to feruour than they by reason of the greater benefytes vve haue receyued yet doe vve lyue so lazelye for the most parte of vs as vve neuer almoste enter into the meditation and carneste consideration of godes lavves and cōmaundementes of the mysteries of our faithe of the lyfe and deathe of our Sauyour or of our devvtye tovvardes hym and muche lesse do vve make it our dayly studdye and cogitation as those holy kinges dyd notvvithstandinge all their great busines in the commen vvealthe VVhoe is there of vs novv a dayes which makethe the lavves and commandementes or instifications of God as the scriptures learnethe hym his dayly meditations as kinge Dauid dyd neyther onelye in the daye tyme dyd he this but also by night in his harte as in an other place he testy fiethe of hym selfe Hovve many of vs doe passe ouer vvhole dayes and monethes vvithout euer entringe into theise meditatiōs nay God graunte there be not manye Christiās in the worlde vvhich knovve not vvhat these meditatiōs doe meane VVe beleeue in grosse the mysteryes of our Christiane faythe as that there is a hell a heauen a revvarde for vertue a punyshement for vice a iudgemēt to come an accōpt to be made the lyke but for that vve chue them not vvell by depe consideratiō nor doe not disgest them vvell in our hartes by the heate of meditation they helpe vs litle to good lyfe no more than a preseruatiue putt in a mans pockett can helpe his healthe VVhat man in the vvorld vvould aduēture so easelye vpon mortall synne as commonlye men doe vvhich drynk them vpp as easely as beastes drynk vvater yf he dyd consider in particuler the greate daunger and losse that commethe by the same as the losse of grace the losse of gods fauour and purchassinge his eternall vvrathe also the deathe of gods ovvne sonne sustayned for sinne the inestymable tormentes of hell for the euerlastinge punishemēt of the same vvhich albeit euerye Christian in summe doethe beleyue yet because the moste parte doe neuer cōsider thē vvithe due circunstances in their hartes therefore they are not moued vvithe the same but doe beare the knovveledge thereof locked vppe in their breastes vvithout any sense or feelinge euen as a man carryethe fyre aboute hym in a flynte stone vvithoute heate or perfumes in a pommāder vvithoute smell except the one be beaten and the other be chafed And novv to come neare our matter vvhiche vve meane to handle in this boke vvhat man lyuinge vvould not resolue hym selfe thorovvlye to serue God in deede and to leaue all vanities of the vvorld yf he dyd consider as he should doe the vvayghtie reasons he hathe to moue hym therunto the revvarde he shall receyue for it and his infinitie daunger yf he doe it 〈◊〉 but because as I haue saide scarce one among a thousande doethe enter into these consideratiōs or yf he doe it is vvith lesse attention or contynuance than so greate a matter requirethe her eof it commethe that so many men peryshe dayly and so fevve are saued for that by lack of consideration they neuer resolue them selues to lyue as they should doe and as the vocation of a Christian man requirethe So that vve maye also complayne vvithe holy Ieremie alleaged in the 〈◊〉 that our earthe also of Christianitie is brought to desolation for that men doe not deepely consider in their hartes Consideration is the keye vvhiche openethe the doore to the closet of our harte vvhere all our bookes of accompte doelye It is the lookinge glasse or rather the very eye of our soule vvherby shee seethe her selfe and lookethe into all her vvhole estate her riches her debtes her duetyes her neglīgences her good gyftes her defectes her safftie her daunger her vvaye she vvalkethe in her pase shee holdeth and finallye the place and ende vvhich shee dravvethe vnto And vvithout this consideration shee runnethe on blindlye into a thousande brakes and bryers stumblinge at euery steppe into some one inconuenience or other and continualie in perill of some great deadlie mischiefe And it is a vvounderfull matter to thincke that in other busines of this lyfe men bothe see and cōfesse that nothinge can be eyther begonne prosecuted or vvell ended vvithout consideration and yet in this greate busines of the kyngedome of heauen no man almoste vsethe or thinkethe the same necessarie If a man had to make a iourneye but from Englāde to Cōstātinople albe it he had made the same once or tvvyse before yet vvould he not passe it ouer vvithe oute greate often consideration especially vvhether he vvere right and in the vvaye or no vvhat pase he helde hovve neere he vvas to his vvayes ende and the lyke And thinkest thou my deare brother to passe frome earthe to heauen and
that by so many hills and dales and daungerouse places neuer passed by the before and this vvithout any cōsideratiō at allichou arte deceiued if thou thinckeste so for this iourney hath farr more neede of cōsideratiō than that beinge much more subiecte to bypathes and daungers euerie pleasure of this vvorld euery lust euerye dissolute thought euery alluringe sight temptynge sovvnde euery deuill vppon the earthe or instrument of his vvhich are infinite beynge a theefe and lyenge in vvayte to spoyle the to distroie the vppon this vvaye tovvardes heauen VVherefore I vvould gyue counsayle to euery vvyse passenger to looke vvell aboute hym and at leaste vvyse once a daye to enter into consideratiō of his estate of the estate of his treasure vvhiche he carryethe vvith hym in a brickle vessell as Sainct Paule affirmethe I meane his soule vvhiche maye as soone be lost by incōsideratiō as the smalleste nysest Ievvell in this vvorld as partlye shall appeare by that vvhich heerafter I haue vvriten for the helpe of this cōsideratiō vvhereof bothe I my selff and all other Christians doe stande in so great neede in respect of our saluation For suerly if my soule or anye other dyd cōsider attentyuelye but a fevve thinges of many vvhich shee knovvethe to be trevve shee could not but speedilie reforme hir selfe vvith infinite myslyke and detestation of hir former course As for example if she cōsidered thorovvghly that her onely commynge into this lyfe vvas to attēde to the seruice of God and that shee notvvithstandinge attendethe onely or the moste parte to the vanyties of this vvorld that shee must geeue accompt at the last daye of euery ydle vvorde yet that shee makethe none accōpt not onely of vvordes but also nor of euyll deedes That nofornicator no adulterer no vsurer no couetouse or vncleane persone shall euer enioye the kingdome of heauen as the scripture saiethe and yet she thincketh to'goe thither lyuinge in the same vices That one onely sinne hathe bene sufficient to damne many thousandes togither and yet shee beinge Looden vvithe manye thinckethe to escape that the vvaye to heauen is harde strayte and paynefull by the affirmation of God hym selfe yet shee thinckethe to goe in lyuinge in pleasures delytes of the vvorlde that all hollye saintes that euer vvere as the Arostles mother of Christ her selff vvithe all good men since chose to them selues to lyue an austere lyfe in fastinge prayenge punishinge there bodyes the lyke and for all this lyued in feare and tremblinge of the iudgmētes of God and shee attendinge to none of thes thinges but folovvinge her pastimes makethe no doubt of her ovvne estate If I saye my soule or any other dyd in deede and in earneste consider these thinges or the leaste parte of a thousād more that might be considered vvhich our Christian faithe doethe teache vs to be true she vvold not vvander as the moste parte of Christian soules doe in suche desperat perill thorovve vvant of consideration VVhat makethe theiues to seeme madde vnto vvyse men that seinge so manye hanged dayly for theefte before their eyes vvill yet notvvithstundinge steale agayne but onlye lacke of cōsideratiō and the verie same cause makethe the wisest mē of the world to seeme very fooles and vvorse than frantickes vnto God and good men that knovvinge the vanities of the vvorld daunger of sinnfull lyfe doe folovve soe muche the one and feare so litle the other If a lawe vvere make by the authoritie of man that vvhoesoeuer should ad vēture to drincke vvyne should vithout delaye holde his hand but halfe an houre in the fyre or in boylinge leade for a punyshemēt I thincke manye vvould forbeare vvyne albeit 〈◊〉 they loued the same and yet a lavve beynge made by the eternall maiestie of God that vvhoe so euer committhe sinne shall boyle euerlastinglye in the fire of hell vvithoute ease or end Many men for lacke of consideration doe committ sinne vvithe as litle feare as they do eate or drincke To conclude therfore consideration is a moste necessarie thinge to be taken in hande especially in these our dayes vvherein vanitie hathe so'muche preuayled vvithe the moste as it semethe to be true vvisdome the contrarie thereof to be more follye and contemptible simplicitie But I doubt not by the assistance of God and helpe of consideration to discouer in that vvhiche followethe the erroure of this matter vnto the discrete reader vvhiche is not vvillfully blynded or obstinatlye geuen ouer vnto the captiuitie of his ghostly ennemye for some suche men therebe of vvhome God sayethe as it vvere pytyeng and lamentinge their case they haue made aleague vvithe deathe a couenant vvithe hell it selfe that is they vvill not come oute of the daunger vvherin they be but vvill headelonglye caste them selues into enerlastinge perdition rather than by consideration of their estate to recouer to thē selues eternall lyfe and glorie from which deadly obstinacie our Lorde of his mercye deliuer vs all Of the ende for vvhich man vvas created and placed in this vvorld CHAP. III. NOvve then in the name of almightie God and vvith the assistauce of his most holy spirite let the Christiā man or vvoman desirous of saluation first of all consider attentyuely as a good marchand factour is vvonte to doe vvhen he is arriued in a strāge countrye or as a captaine sent by his prince to some great exployte is accustomed vvhen he comethe to the place appointed that is to thinke for vvhat cause he came thither vvhy he vvas sent to vvhat ende vvhat to attempt vvhat to prosecute vvhat to performe vvhat shal be expected and required at his handes vpon his returne by hym that sent hym thither for these cogitations no donbt shall styrre hym vpp to attende to that vvhich he came for and not to employe hym selff in impertinent affayres The lyke I saye vvould I haue a Christian to consider and to aske of hym selfe vvhye to vvhat ende vvas he created of God and sent hither into this vvorlde vvhat to doe vvherin to bestovve his dayes he shall finde for no other cause or ende but onely to serue God in this life by that seruice to gayne euerlastinge glorye in the life to come This vvas the conditiō of our creation and this vvas the onelie consideration of our redemptiō prophesied by zacharie before vve vvere yet redeemed that vve beinge deliuered from the handes of our enymyes might serue hym in holynes and instice all the dayes of our lyfe Of this it foloweth first that seinge the ende and finall cause of our beynge in this worlde is to serue God in this lyfe therby to gayne heauen in the next that what so euer we doe or endeuour or bestowe our tyme in eyther contrarie or impertinent to this ende whyche is onely to the
seruice of God thoughe it were to gayne all the kyngdomes of the earthe yet is it meere vanitie follie lost labour will turne vs one daye to grefe repentāce and confusion for that it is not the matter for whiche we came into this lyfe or of whiche we shal be asked accompt at the last daye except it be to receaue Iudgement for the same Secondlie it folowethe of the premisses that seinge our onely ende busines in this worlde is to serue God that all other earthelye creatures are putt here to serue vs to that ende we should for our partes be indifferent to all these creatures as to riches or pouertie to healthe or sicknes to honour or contempt and we should desire onely so muche or litle of the same as were best for vs to our sayd ende that we entende that is to the seruice of God for whoe soeuer desiethe or seekethe thes creatures more than this runnethe from his ende for the which he came hither By this nowe maye a carefull Christian take some scantelinge of his owne estate withe God and make a coniecture whether he be in the right waye or no For yff he attende onely or principallye to this ende for whiche he was sent hither that is to serue God and gayne heauen yf his cares cogitations studies endeuours labours talke and other his actiōs runne vpon this matter and that he careth no more for other creatures as honour riches learninge the lyke then they are necessarie vnto hym for this ende whiche he pretendethe If his dayes and lyfe I saye be spent in this studie of the seruice of God and procuringe his saluation in feare and tremblinge as the Appostle willethe vs then is he doubtles a most happye blessede man and shall at lengthe attayne to the kyngedome whiche he lookethe for But yf he finde hym selff in a contrarie ease that is not to attende to this matter for which onelye he was sent hither nor to hane in his harte studie this seruice of God and gayninge of heauen but rather some other vanitie of the world as promotion wealthe pleasure sumptuous apparell gorgious buyldinges bewtie or any other thinge els that partaynethe not to this ende yf he spende his tyme I saye abowt these tryfles hauinge his cares cogitations his talke delight more in thes then about the other great busines of gayninge heauen for which he was sent Then is he in a perilouse course leadinge directlie to perdition except he alter and change the same For most certaine it is that who soeuer shall not attende vnto the seruice he came for shall neuer attayne to the rewarde promised to that seruice And because the most parte of the world not only of infidels but also of Christiās doe amisse in this pointe and doe not attende to this thinge for which they were onely created and sent hyther Hence it is that Christ his holye saintes haue alwayes spoken so hardly of the small number that shal be saued euen amonge Christians and haue vttered some speeches which seeme very rigorous to fleshe and bloode and scarce trewe albe it they must be fulfilled as that it is easier for a camell to goe thorovvghe a needles eye then for a riche man to enter into heauen The reason of which sayenge and many more standethe in this that a riche man or worldlinge attēdinge to heape riches can not attende to doe that whiche he came for into this worlde and consequenetly neuer attayne heauen except God worke a miracle so cause hym to contemne his riches and to vse thē onely to the seruice of God as some tymes he dothe and we haue a rare example in the gospell zacheus whoe beinge a very riche man presently vpon the enteringe of Christ into his house muche more into his harte gaue half his goodes vnto the poore and whome so euer he hadd iniuried to hym he made fower tymes so muche restitutiō And so entered into heauen whiche otherwyse he hadd not done But hereby now maye be seene the lamentable state of manye a thowsande Christians in the world which are so farrof from bestowinge winge there hole tyme trauell in the seruice of God and the gayninge of heauen as they neuer almost thincke of the same or yf they doe it is with very litle care or attētiō Good Lorde howe manye men and women be there in the world which bearinge the name of Christians scarse spende one houre of fower and twentie in the seruice of God howe manye doe beate their braynes about wordly matters and how fewe are troubled withe this care howe manye finde tyme to eate drinke sleepe disporte deck painte thē selues out to the worlde and yet haue no tyme to bestowe in this greatest busines of all other howe manye spend ouer whole dayes weekes monethes and yeares in hauking hunting and other pastymes without any care or earnest cogitation of these thinges Other in ambition promotiō without makinge accounte or regrade of the matter what shal be come of these people what will they saye at the daye of iudgment what excuse will they haue If the marchand factour which I spake of before after manye yeares spent beyond the seas returninge home to geeue accountes to his maister should yeald a reconninge of so muche tyme spent in singinge so much in daunsinge so muche in courtinge and the lyke who would not laughe at his accountes but beinge further asked by his maister what tyme he bestowed on his marchandise which he sent hym for yf he should answere none at all nor that he euer thought or studyed vppon that matter whoe wold not thynke hym worthie of all shame and punishemene and surelve withe muche more shame and confusion shall they stande at the daye of iudgemēt whoe beinge placed here to so great a busines as is the seruice of almightie God the gayninge of his eternall kyngdome of heauē haue not withstādinge neglected the same bestowinge their studdies labours and cogitations in the vaine trifles of this world which is as muche from the purpose as yf men beinge placed in a course to runne at a golden game of infinite price as we are all placed to runne at heauen as S. Paule sayeth they should leaue their marke 〈◊〉 steppe a side after flyes or fethers in the ayre and some other stande styll gatheringe vpp the dunge of the grounde and how were these men worthie trowe you to receaue so greate arewarde as was proposed to them VVherfore deare Christian yf thow be wyse consider thy case whyle thou haste tyme. Followe the Apostles counsaile examine thy owne worke wayes and deceyue not thy selfe Yet thowe maiste reforme thy selfe because the daye tyme of lyfe yet remayneth The dreadfull night of deathe will ouertake thee shortly whē there wil be no more tyme of reformation VVhat will all thy labour toyle in procurynge
and greeuous to a worldlye man is the sudden partinge and that for euer and euer from all the thinges which he loued most dearely in this lyfe as from his 〈◊〉 possessios honours offices fayre buildinges with their commodities goodlye apparell with 〈◊〉 iewels from wyfe and children kyndred and frindes and the lyke where with he thought hym selfe a blessed man in this lyfe and now to be plucked from them vppon the sudden without euer hope to see or vse them agayne oh what a greefe what a torment will this be for which cause the holye scripture saieth O mors quam amara est memoriatua homini pacem habenti in substantiis suis O deathe how bytter is thy memorie vnto a man that hath peace and rest in his substaunce and riches as whoe would saye there is no more bytternes or greefe in the world to such a man than to remember or thinke on death onlye but muche more to goe to it hym selfe and that owt of hande when it shal be saied vnto hym as Christ reporteth it was to the greate wealthie man in the ghospell whiche had his barnes full and was come now to the hyghest topp of felicitie Siulte hac nocte animam tuam repetunt a te quae autem parafti ouius erunt thow foole euen this night they will take thy sowle from the and then whoe shall haue all that thow hast scraped together It is vnpossible I saye for anye tongue to expresse the dolefull state of a worldlye man in this instant of death when nothinge that euer he hath gathered together with so muche labour and 〈◊〉 and wherin he was went to haue so much confidence will now doe hym good any longer but rather afflict hym with the memorie therof consideringe that he must leaue all to other goe hym selfe to geeue accounte for the gettynge and vsinge of the same perhaps to his eternall dānation whiles in the meane tyme other men in the world do lyue merylye and plesantlie vppon that he hath gotten litle remembringe and lesse caringe for hym which lyeth perhapps burninge in vnquencheable fyre for the ryches left vnto them This is a wofull and lamentable point which is to bringe manie a man to greate sorow and anguyshe of harte at the last daye when all earthlie ioyes must be left all pleasures and commodities for euer abandoned Oh what a dolefull daye of partinge will this be what wilt thow saie my frende at this daye whē all thy glorye all thy welth all thy pompe is come to an ende VVhat art thow the better now to haue liued in credit with the world in fauour of princes exalted of men feared reuerenced and aduaunced seinge now all is ended and that thow canst vse these thinges no more But yet there is a third thinge whiche more then all the rest vvill make this daie of deathe to be trovvblesome and miserable vnto a vvorldlye man and that is the consideration vvhat shall become of him both in bodye and sovvle and for his bodie it vvilbe no small horrour to thinke that it must inherite serpentes beastes and vvormes as the scripture saieth that is it must be cast out to serue for the foode of vermen that bodie I meane vvhich vvas so delicatelie handled before vvith varietie of meates pillovves and beddes of dovvne so trymlye set foorthe in apparell and other ornamentes vvhere vppon the vvynde might not blovv nor the sunne shyne that bodye I saye of vvhose beavvtie there vvas so muche pride taken and vvherby so greate vanitie and sinne vvas committed that bodie vvhich in this vvorld vvas accustomed to all pamperinge could abide no austeritie or discipline must now come to be abandoned of all men left onlye to be deuoured of vvormes VVhīche thing albeit it can not but breede much horrour in the hart of hym that lyeth a dyinge yet is it nothinge in respect of the dreadfull cogitations vvhich he shall haue to vvchinge his sovvle as vvhat shalbecome of it vvhether it shall goe after her departure out of the bodie and then consideringe that it must goe to the iudgement seate of God and there to receyue sentence ether of vnspeakeable glorye or insupportable paynes he falleth to cs̄ider more in particuler the daunger therof by comparinge godes iustice and threates set dovvne in scripture against sinners vvith his ovvne lyfe he begynneth to examine the vvitnes vvhich is his conscience and he findeth it readie to laye infinite accusations against hym vvhen he commeth to the place of iustice And novv deare brother begynneth the miserie of this man For there is not a seuere saynge of God in all the scripture vvhiche commeth not novv to his mynde to terrify hym vvithall at this instant as if thovv vvilt enter into lyfe keepe the commaundementes He that sayeth he knovveth God and keepeth not his commaundementes is a liar manie shall saie vnto me at that daye Lord Lord c. not the hearers of the lavv but the doers of the lavve shal be iustifyed goe from me all vvorkers of iniquitie into euerlastinge fyar doe not you knovv that vvicked men shall not possesse the kyngdome of God be not deceyued for nether fornicatours nor Idolatours nor adulterers nor vncleane handlers of theire ovvne bodies nor Sodomites nor theeues nor couetous men nor dronkardes nor backbyters nor extorsioners shal euer possesse the kingdome of God yf you lyue accordinge to the fleshe you shall dye and the vvorkes of the fleshe are manifest as fornication vncleannes vvantonnes luxurie poyseninges enimities contentions emulations hatred stryfe dissentions sectes enuie murder dronkenes glouttonie and the lyke VVherof I foretell you as I haue tolde you before that they vvhiche doe thes thinges shall neuer attaine to the kyngdome of god VVe must all be presented before he tribunall of Christ and euerie man roceyue particularlie accordinge as he hathe donne in this lyfe good or euill euerye man shall receyue accordinge to his vvoorkes God spared not the Angels vvhen they sinned You shall geeue accounte of euerye idle vvorde at the daye of iudgement if the iuste shall scarce be saued vvhere shall the vvicked man and synner 〈◊〉 fevv are saued and a riche man shall hardlie enter into the kyndome of heauen All these thinges I saye and a thowsand more towchinge the seueritie of godes iustice the accounte which shal be demaunded at that daye will come into his mind that lieth a dyinge our ghostlye enimie which in this lyfe laboured to keepe these thinges from our eyes therby the easier to draw vs to sinne will now laye all and more too before our face amplyfiynge vrginge euerie pointe to the vttermost alleaginge alvvayes our conscience for his witnes VVhich when the poore sowle in dieinge can not deny it must needes terrifie her greatlie for so we see that it dothe daylie euen manie good and vertuous men S. Iereme reported of
transitorie worlde whiche is but a cotage to his owh eternall habitatiō what power what magnificence what Maiestie hath he shewed what heauens and how wounderfull hath he created what infinit starres and other lights hath he deuised what elements hath he framed and how maruailouslie hathe he cōpacte thē together The seas tossing and tumbling without rest and replenished with infinite sortes of fishe the ryuers running incessantlie through the earth like veins in the bodie and yet neuer to be emptie nor ouerflow the same the earthe it selfe so furnished with all varietie of creatures as the hundredth part thereof is not employed by man but onelie remaineth to shew the full hand and strong arme of the creator And all this as I saied was done in an instant with one woord onelie and that for the vse of a small time in respect of the eternitie to come VVhat then shall we imagin that the habitatiō prepared for that eterni tie shall be yf the cotage of his meanest seruant that made onelie for a time to bearof as it were a shower of rayne be so princelie so gorgeouse so magnificet so Maiesticall as we see this worlde is what must we think that the kings palace it selfe is appointed for all eternitie for hym and his freends to raigne together VVe must needs think it to be as great as the power and wisdome of the maker could reache vnto to perfourme and that is incomparablie and aboue all measure infinite The greate king Assuerus which raigned in Asia ouer a hundred twentie and seuen prouinces to discouer his power and riches to his subiects made a feast as the scripture sayeth in his citie of Susa to all princes states and potentates of his dominiōs for a hundred and fovverscore dayes together Esay the prophet sayeth that our God and lorde of hoosts vvill make a solemne banquet to all his people vpon the hill and mount of heauen and that a haruest banquet of fatt meates pure vvines And this bāquet shal be so solemne as the very sonne of God hym selfe cheefe Lorde of the feast shal be contēt to gyrd hym selfe and to serue in the same as by his ovvn vvoordes he promiseth VVhat maner of banquet then shall this be hovv magnificent hovv maiesticall especiallie seing it hath not onely to endure a hundred and fower score dayes as that of Assuerus dyd but more than a hundred and fourscore millions of ages not serued by men as assuerus feaste was but by angels the verie sōne of God hym selfe not to open the povver and riches of a hundred tvventie and seuen prouinces but of God hym selfe king of kings lorde of lordes vvhose povver and riches are vvithout end and greater than all his creatures together can conceaue Hovv gloriouse a banquet 〈◊〉 this be then hovv triumphāt a ioy of this festiuall day o miserable foolish childeren of men that are borne to so rare and singular a dignitie and yet can not be brought to cousider loue or esteeme of the same Other such considerations there be to shew the greatnesse of this felicitie as that yf God hathe geuen so many pleasures cōfortable gyfts in this lyfe as we see are in the worlde being a place notwthstanding of banishment a place of sinners a vale of miserie and the time of repenting weeping and wayling what will he doe in the lyfe to come to the iust to his freends in the time of ioye and mariage of his sonne This was a moste forcible consideration with good S. Augustin whoe in the secret speeche of his soule with god said thus O Lord yf thou for this vile bodie of oures geue vs so great and Innumerable benefites from the firmament from the ayer from the earth from the sea by light by darkenesse by heate by shadow by dewes by showers by windes by raines by byrds by fishes by beasts by trees by multitu de of hearbes varietie of plants by the ministerie of all thy creatures O sweet lorde what maner of things how great how good and how innumerable are those which thou haste prepared in our heauenlie countrie vvhere vve shall see thee face to face yf thou doe so greate things for vs in our priso vvhat vvilt thou geue vs in our palace yf thou geuest so many things in this vvorld to good euill men together vvhat hast thou layd vp for onelie good men in the vvorld to come yf thine enemies and freends together are so vvell prouided for in this lyfe vvhat shall thy onelie freends receaue in the lyfe to come yf there be so great solaces in these dayes of teares vvhat ioye shall there be in that day of Mariage yf our iayle cōtain so great matters vvhat shall our countrie and kingdome doo O my lord God thou art a great God and great is the multitude of thy magnificence and sweetnesse And as there is no end of thy greatnes nor nūber of thy wisdom nor measure of thy benignitie so is there nether end number nor measure of thy rewardes towards them that loue and fight for thee Hither to S. Augustin An other way to coniecture of this felicitie is to consider the great promises whiche God maketh in the scriptures to honour and glorifie man in the lyfe to come VVho so euer shall honor me sayeth God I vvill glorifie hym And the prophet Dauid as it were complaineth ioyfullie that Gods freends were to muche honoured by hym VVhiche he might with muche more cause haue sayd yf he had liued in the new testament and had heard that promisse of Christ whereof I spake before that his seruants should sitt down banquet that him selfe wolde serue minister vnto them in the kingdome of his father Vvhat vnderstanding can cōceaue how great this honour shall be But yet ī some part it may be gessed by that he sayeth that they shall sitt in iudgement with hym and as S. Paul addeth shall be Iudges not onelie of men but also of Angels It may also be coniectured by the exceedinge greate honour whiche god at certain times hathe done to his seruants euen in this lyfe VVherin notwithstanding they are placed to be despised not to be honoured VVhat great honour was that he dyd to Abraham in the sight of so many kings of the earth as of pharao Abimalech Melchiseedech and the like Vvhat honour was that he dyd to Moyses Aaron in the face of Pharao all his court by the wōderfull signes that they wrought VVhat excessiue honour was that he dyd to holie Iosue when in the sight of all his armie he stayed the sunne and Moone in the middest of the firmament at Iosue his appointement obeyng therein as the scripture sayeth to the voice of a man what honour was that he dyd to Esay in the sight of kinge Ezechias when he made the sunne to goe backe tenne
eare hath heard nor hart cōceaued A vision that passeth all the beautie of earthlie things of golde of siluer of woodes of feeldes of sea of ayer of sunne of moone of starres of Angels for that all theese things haue their beautie from thence VVe shall see hym face to face sayeth the Apostle and vve shall knovve hym as vue are knouven VVe shall know the power of the father we shall know the wisdome of the sonne we shall know the goodnes of the holie gho ste we shall know the 〈◊〉 nature of the moste blessed trinitie And this seing of the face of God is the ioye of Angels and all saints in heauen This is the rewarde of life euerlasting this is the glorie of blessed spirites their euerlasting pleasure their croune of honour their game of felicitie their riche rest their beautifull peace their inward and outward ioye their diuine paradise their heauenlie Ierusalem their felicitie of lyfe their fullnesse of blysse their eternall ioye their peace of God that passeth all vnderstanding This sight of God is the full beatitude the totall glorification of man to see hym I saye that made bothe heauene and earth to see him that made the that redemed the that glorified the. For in seeyng hym thow shalt know him in knoweing him thow shalt possesse hym in possessing hym thow shalt loue hym in louing hym thow shalt prayse hym For he is the inheritance of his people he is the possession of their folicitie he is the rewarde of their expectation I vvilbe thy great revvard sayeth he o Abraham O lord thou art great and therfore no maruaile yf thow be a great reward The sight of thee therfore is all our hyare all our reward all our ioye and felicitie that we expect seing thou hast sayed that this is lyfe euerlasting to see and know thee our true God and Iesus Christ whome thou hast sent Hauing now declared the two generall partes of heauenlie felicitie the one appertayning to our soule the other to our bodie it is not hard to esteeme what excesse of ioye bothe of them ioined together shall woorke at that happie daye of our glorification O ioye aboue all ioyes passing all Ioye and without whiche there is no ioye when shall I enter in to thee sayeth S. Austen whē shall I enioye thee to see my God that dwelleth in thee o euerlasting kingdome o kingdome of all eternities o light without end o peace of God that passeth all vnderstandinge in whiche the soules of Saintes doe rest with thee euerlasting ioye is vpon their heades they possesse ioye and exultation and all payne and sorovv is fledde from them O how gloriouse a kingdome is thyne o lord wherein all Saintesdoe raigne with thee adorned vvith light as vvith apparell and hauing crovvnes of pretiouse stones on their heades O kingdome of euerlasting blesse where thow o lord the hope of all saintes art the diademe of their perpetuall glorie reioysing them on euerie syde with thy blessed sight In this kingdome of thine there is infinite ioye and myrthe without sadnesse healthe without sorow lyfe vvithout labour light vvithout darknesse felicitie without abatement all goodnesse without any euill VVhere youthe florisheth that neuer waxeth olde lyfe that knoweth no end beautie that neuer fadeth loue that neuer cooleth healthe that neuer diminisheth ioye that neuer ceaseth VVhere sorow is neuer fealt complaint is neuer heard matter of sadnesse is neuer seene nor euill successe is euer feared For that they possesse thee o Lorde whiche art the perfection of their felicitie If we wolde enter into these cōsideratiōs as this holie man and other his like dyd no doubt but we should more be inflamed with the loue of this felicitie prepared for vs than we are and consequentlie should striue more to gayne it than we doe And to the ende thow mayest conceaue some more feeling in the matter gentle reader cōsider a litle with me what a ioyfull day shall that be at thy howse whē hauing liued in the feare of god and atchiued in his seruice the end of thy peregrination thow shalt come by the meanes of deathe to passe from miserie and labour to immortalitie in that passage when other men beginne to feare thou shalt lyft vp thy head in hope accordinge as Christ promi seth for that the time of thy saluatiō cōmeth on tell me what a day shall that be when thy soule stepping furth of prison and conducted by the Angeles to the tabernacle of heauen shall be receyued there with the honorable companies and troupes of that place with all those hierarchies of blessed spirites mētioned in scripture as principalities powers vertues Dominatiōs Thrones Angels Archeangels Cherubines and Seraphines also with the holie Apostles and Disciples of Christ Patriarches Prophets Martyrs Virgines Innocentes Confessors Bishopes Preestes and Saints of Cod All which as they dyd reioyse at thy conuersion from sinne so shall they triumphe now at thy coronation and glorification VVhat ioye will thy soule receyue in that day when she shal be presented by her good Angell in the presēce of all these states before the seat and Maiestie of the blessed Trinitie with recitall and declaration of all thy good woorkes and trauailes suffered for the loue seruice of God when I saye those blessed spirites shall laye doune in that honorable consistorie all thy vertuouse deedes in particular all thy almes all thy prayers all thy fastinges all thy innocēcie of lyfe all thy patience in iniuries all thy constancie in aduersities all thy temperance in meates all the vertues of thy whole lyfe when all I saye shall be recounted there all commended all rewarded shalt thou not see now the valure and profite of vertuouse lyfe shalt thou not confesse that gaynefull and honorable is the seruice of God shalt thou not now be glad and blesse the hower wherein first thou resoluedst thy selfe to leaue the seruice of the woorlde to serue God shalt thou not think thy selfe beholden to hym or her that persuaded thee vnto yt yes verilie But yet more than this when thou shalt cōsider in to what a porte and hauen of securitie thou art come and shalt looke backe vpon the daungers whiche thou hast passed and wherein other men are yet in hazarde thy cause of ioye shall greatlie be encreased For thou shalt see euidentlie how infinite times thow were to perishe in that iourney yf God had not held his speciall hand ouer thee Thow shalt see the Daungers wherein other men are the death and damnation whereinto many of thy freends and acquayntance haue fallen the eternall paynes of hell incurred by many that vsed to laughe be merye with thee in the worlde All whiche shall augment the felicitie of this thy so fortunate a lott And now for thy selfe thow mayst be secure thow art out of all daunger for euer euer There is
no more neede now of feare of wache of labour or of care Thou maiest lay downe all armoure now as the children of Israel dyd when they came into the land of promisse for there is no more enemie to assaile thee there is no more wyelie serpēt to beguile thee all is peace all is rest all is ioye all is securitie Good S. Paul hathe no more neede now to fast to wache to punishe his bodie Good olde Ierome may now cease to afflict hym selfe bothe night daye for the conquering of his spirituall enemie Thy onelie exercise must be now to reioyse to triumphe to sing alleluya to the Lambe whiche hathe brought the to this felicitie will keepe thee in the same worlde without end VVhat a comfort will it be to see that lambe sittinge on his seat of state yf the three wise men of the East came so farre of and so reioysed to see hym lyeing in a Manger what will it be to see hym sitting in his glorie If S. Iohn Baptist dyd leape at his presence in his mothers belly what shall his presence doe in this his royall and eternall kingdome It passeth all other glorie that saintes haue in heauen sayeth S. Austen to be admitted to the inestimable sight of Christ his face and to receaue the beames of glorie from the splendoure of his maiestie And yf we were to suffer tormentes euerie day yea to tolerate the verie paines of hell for a time therbye to gayne the sight of Christ and to be ioyned in glorie to the number of his saintes it were nothing in respect of the rewarde O that we made suche accompt of this matter as this holie and learned man dyd we wolde not lyue as we doe nor leese the same for suche tryfles as moste men doe But to goo forwarde yet further in this consideration Imagine besides all this what a ioye it shall be vnto thy soule at that daye to meet with all her godlie freendes in heauen with father with mother with brothers with sisters with wyfe with husband with maister with scholares with neyghboures with familiares with kynred with acquayntance the welcomes the myrthe the sweete embracementes that shall be there the ioye whereof as noteth well S. Cyprian shal be vnspeakable Add to this the dalye feasting and inestimable triumphe whiche shal be there at the ariuall of new bretheren and sisters coming thither from time to time with the spoyles of their enemies conquered and vanquyshed in this world O what a cōfortable sight will it be to see those seates of Angells fallen filled vpp agayne with men wemen from day to day to see the crownes of glorie sett vpon their heades and that in varietie according to the varietie of their cōquestes One for martyrdome or confession against the persecutor an other for virginitie or chastitie against the flesh an other for pouertie or humilitie against the world an other for many conquestes together against the deuill There the gloriouse quyar of Apo stles sayeth holie Cyprian there the number of reioysing prophets there the innumerable multitude of Martyrs shall receyue the crounes of their deathes and sufferinges There triumphing virgines which haue ouercome concupiscence with the strengthe of continencie there the good aulmners whiche haue liberallie fedd the poore and keping goddes commaundements haue transferred their earthly riches to the storehowse of heauen shall receaue their due and peculiar rewarde O how shall vertue shew her selfe at this daye how shall good deedes content their doers And among all other ioyes and contentations this shall not be the least to see the poore soules that come thither at a iumpe ether from the miserie of this lyfe or from the torments of the purging fyre how they I saie shall remayne astonished as it were beside them selues at the suddain mutation and excessiue honour donne vnto them If a poore man that were out of his waye wanderinge alone in a durtie lane in the myddest of a darke and tempestuous night farre from companie destitute of money beaten with rayne terrified with thunder styffe with colde wearied out with labour almost famished with hungre and thurst and neare brought to despare with multitude of miseries should vpō the suddain in the twinkling of an eye be placed in a goodlie large and riche palace furnished with all kynde of cleare lightes warme fyre sweete smelles dayntie meates soft beddes pleasant musike fine apparell and honorable cōpanie all prepared for hym and attending his cōmyng to serue hym to honour hym and to annoynt and crowne hym a king for euer what wold this poore man doe how wolde he looke what could he saye surelie I think he could saye nothing but rather wolde weepe in silence for ioye his hart being not able to contayne the suddain and exceeding greatnesse thereof VVell then so shall it be and much more with these twyse happie sowles that come to heauē For neuer was there colde shadow so pleasant in a hoate burning sunnye daye nor the welspring to the poore trauailer in his greatest thirst of the sommer nor the repose of an easy bedde to the wearīed seruat after his labour at night as shal be this rest of heauen to an afflicted sowle whiche cometh thither O that we could conceaue this that we could imprint this in our hartes deare brother VVold we folow vanities as we doe wold we neglect this matter as we doe Surelye our coldenes in purchasing these ioyes doeth procede of the smale opinion we doe conceaue of them For yf we made suche account and estimate of this Iewell as other marchāts before vs more skilfull wyser than our selues haue done we wolde bydde for it as they dyd or at leastwyse wolde not lett it passe so negligent ie whiche they sought after so carefullye S. Paul sayeth of Christ hym selfe propofito 〈◊〉 gaudio sustinuit crucem He layinge before hys eyes the ioyes of heauen susteined the crosse A great est imation of the matter whiche he wolde buye at so deare a rate But what counsayle geueth he to other men about the same surelie none other but to goe and sell all that euer they haue to purchase this treasure S. Paul of him selfe what sayeth he verilie that he esteemed all the uvorld as Doung in respect of the purchasing of this Lewell S. Pauls scholar Ignatius what byddeth he heare his own woordes Fire galowes beasts breaking of my bones quartering of my members crusshing of my bodye all the tormētes of the deuill together lett them come vpon me so I may enioye this treasure of heauen S. Austen that learned byshop what offereth he you haue now heard before that he wolde be cōtēt to suffer tormētes euery day yea the very tormēts of hel it selfe to gaine this ioye Good Lord how farre dyd these holy Saints differ frō vs how cōtrarye were their iudgemētes to
oures in these matters whoe will now maruayle of the wisdome of the world iudged folie by God and of the wysdome of god iudged foly by the worlde Oh children of men sayeth the prophet vvhy doe ye loue vanitie and seeke after a lye why doe you embrace strawe cōtemne golde strawe I say and most vile chaffe and such as finally will set your own howse on fyre be your ruyne and eternall perdition But now to drawe towardes an end in this matter though there be no end in the thing it selfe lett the Christian consider wherto he is borne and whereof he is in possibilitie yf he will He is borne heyre apparet to the kyngdome of heauen a kyngdome without end a kyngdome without measure a kingdome of blysse the kyngdome of God him selfe he is borne to be ioynt heyre with Iesus Christ the sonne of God to raigne with hym to triumph with hym to sitt in Iudgement of Maiestie with hym to iudge the very Angeles of heauē with hym VVhat more glorie can be thought vpon except it were to become God hym selfe All the ioyes all the riches all the glorie that heauen contayneth shall be poured out vppon hym And to make this honour yet more the gloriouse lambe that sitteth on the throne of Maiestie with his eyes lyke fyre his feet lyke burning copper and all his face more shynyng than preciouse stone from whose seat there procedeth thunder and lightening without end and at whose feet the fower twētie elders lay downe their erownes this lambe I say shall ryse and honour him with his own seruice VVhoe will not esteeme of this royall inheritance especiallie seing the gayning therof by the benefit of our redemption and grace pnrchased to vs therin is brought novv to be in our own handes The kyngdome of heauen suffereth violence sayeth Christ and men lay handes now on it by force That is by force of gods couenāt made with Christians that lyuing vertuouslre they shall haue the same VVhat soeuer Christian then doeth good woorkes and lyueth vertuouslie taketh heauen by force as it were and by violence The matter is put in the power of the doer sayeth S. Austen for that the kyngdome of heauen suffereth violence This thing o man that is the kingdome of heauen requireth no other price but thy selfe yt is so muche vvoorthe as thou art vvoorthe geue thy selfe and thou shalt haue it By whiche he signifieth that euery man how poore or needye soeuer he be in this world may gayne this ā heritāce to him selfe may make hym selfe a prince a king a Monarche yf he will euen the moanest and miserablest man in the wourlde O wunderfull bountie and liberalitie of our Sauiour o princelie hart and vnspeakable mercie o incredible prodigalitie as I may saye of God in treasures so inestimable as are his infinite and endlesse riches Tell me now gentle reade why wilt thou not accept of this his offer why wilt thou not account of this his kyngdome why wilt thou not buye this glorie of hym for so litle a labour as he requireth Suadeo tibi emere a me aurum ignitum probatum vt locuples fies sayeth Christ. I counsaile the to buye pure and tried golde of me to the end thou mayest be riche VVhy wilt thou not folow this counsaile deare brother sepecialie of a marchāt that meaneth not to deceaue thee Nothing greeueth this our Sauiour more than that men will seek with such paynes to buy straw in Egypt whereas he wolde sell them fyne gold at a lower price and that they will purchase pudle water with more labour than he wolde require for ten tymes as muche pure liquor out of the verie sontaine it selfe There is not the whickedest man in the world but taketh more trauaile in gayning of hell as after shall be shewed than the moste paynfull seruant of God in purchasing of heauen Folow thow not their folie then deare brother for thow shalt see them doe heauy penance for it one day when thy harte shal be full glad thow hast no parte among them Let them goe now and bestow their time in vanitie in pleasures in delites of the world Lett them buyld palaces purchase dignities add peeces and paches of ground together let them hunt after honours and buyld castells in the ayer the daye will come yf thow beleeue Christ hym selfe wherin thow shalt haue small cause to enuye their felicitie Yf they talke baselie of the glorie and riches of Saintes in heauē not esteeming them in deede in respect of their owne or contemnyng them for that carnall pleasures are not reckonned therein make litle account of theyr woordes For that the sensuall man vnderstandeth not the things vvhiche are of God Yf horses were promised by their maisters a good banquet they could imagin nothing els but prouander and water to be their best cheere for that they haue no know lege of dayntier dishes so these men accustomed to the pudle of their fleshlie pleasures can mount with their mynde no higher than the same But I haue shewed thee before gentle reader some wayes and considerations to conceaue greater matters albeit as I haue aduertised the often we must confesse still with S. Paul that no humaine hart can conceaue the least parte therof for whiche cause also it is not vnlike that S. Paul him selfe was forbidden to vtter the thinges whiche he had seene and heard in his miraculouse assumption vnto the third heauen To conclude then this game and gole is sett vpp for them that will runne as S. Paul noteth and no man is crowned in this glorie but suche onelie as will fight as the same Apostle teacheth It is not euerie one that sayeth to Christ lord lord shall enter into the kingdome of heauen but they onelie which shall doe the will of Christ his father in heauē Thoughe this kingdome of Christ be sett out to all yet euerye man shall not come to raigne with Christ but such onelie as shal be contēt to suffer with Christ. Thoughe the kingdome of heauen be subiect to violence yet no man can enter there by force but he onelie whose good deedes goe with hym to helpe open the gates that is except he enter vvithout spott and hathe vvroght iustice as the prophet testifyeth My meaning is that as I haue shewed the greatnesse and woorthynesse of this treasure gentle reader so thow shouldest also conceaue the right way of gayning the same whiche is no other but onelie by holie and vertuouse lyfe as God hym selfe hathe assured the. Thow art therfore to sitt downe and consider according to thy Sauiours counsaile what thou wilt doe whether thow haue so muche spirituall money as is sufficient to buyld this tower and make this warre
so and that a man might as easilie commodiouselie yea and as surely also conuert him selfe in olde age as in youthe and that the matter were also acceptable enough to God yet tell me what greate tyme is their lost in this delaye what greate treasure of merit is there omitted which might haue beene gotten by labour in gods seruice yf whiles the captayne and other souldiers did enter a rych citie to take the spoile one souldier should saye I will staye and come in the next daye after when all the spoyle is gone wolde you not thinke him bothe a coward and also moste vnwyse So it is that Christ our Sauyoure and all hys good souldiers tooke the spoyle of this lyfe enryched them selues with the merites of they re labours caried the same with them as bylles of exchange to the bancke of heauen and there receyued paye of eternall glorie for them And is it not greate folye and peruersences in vs to passe ouer this lyfe without the gayning of any merit at all Now is the tyme of fight for gayning of our crowne now is the daye of spoile to seise on oÌ„ur bootie now is the market to buie the kingdome of heauen now is the time of running to gett the game and price now is the daye of sowyng to prouide vs corne for the haruest that coÌ„meth on If we omitt this tyme there is no more crowne no more bootye no more kyngdome no more price no more haruest to be looked for For as the scripture assureth vs he that for slouthe will not sowe in the winter shall begge in the sommer and no man shall geue vnto hym But yf this consideration of gayne can not moue thee gentle reader as in deed it ought to doe beyng of suche importance as it is and irreuocable when it is once past yet weyghe with thy selfe what obligation and charge thou drawest on thee by euery day whiche thou deferrest thy conuersion lyuest in sinne Thou makest eche daye knottes which thou must once vndoe agayne thou heapest that together which thou must once disperse agayne thou eatest and drinkest that howrelie whiche thou must once vomyte vp againe I meane yf the best fall owt vnto thee that is yf thou doe repent in tyme and God doe accept therof for other wise wo be vnto thee for that thou hoardest as S. Paul sayeth wrathe and vengeance on thine owne heade but supposing that thou receaue grace hereafter to repent whiche refusest it nowe yet I saye thou hast to vveepe for that thou laughest at now thou hast to be hartilie sorie for that wherin thou delytest now thou hast to curse the daye vvherein thou euer gauest coÌ„sent to sinne or els thy repentaÌ„ce vvill doe thee no good This thou knovvest novv and this thou beleeuest novv or els thou art no Christian. Hovv then art thou so madde as to offend God novv bothe vvillinglie and deliberatlie of vvhome thou knovvest that thou must once aske pardon vvith teares If thou think he vvill pardone the vvhat ingratitude is it to offend so good a Lord If thou think he vill not pardone thee vvhat folye can be more than to offend a prince vvithout hope of pardone Make thyne account novv as thou vvilt yf thou neuer doe repent and chaunge thy lyfe then euery sinne thou committest and euery daye that thou lyuest therein is encrease of vvrathe and vengeance vpon thee in hell as S. Paul proueth If thou doe by gods mercie hereafter repent and turne for this is not in thy haÌ„des then must thou one daye lament and bevvaile and do penance for this delay vvhiche novv thou makest then must thou make satisfaction to gods iustice ether in this lyfe or in the lyfe to come for that vvhich novv thou passest ouer so pleasantlie And this satisfaction must be so sharpe and rigorous yf vve beleeue the auncient fathers and councells of Christ his churche as it must be ansvverable to the vveight continuance of thy sinnes as I shall haue occasion to shew in the second booke talking of satisfaction So that by how muche the more thou prolongest encreasest thy sinne so much greater must be thy paine sorow in satisfactioÌ„ Alto vuâ—…neri diligens longa adhibenda est medicina paenitentia crimine minor non sit sayth S. Ciprian A diligent long medicine is to be vsed to a deepe sore and the penance may not be lesse thaÌ„ the fault And theÌ„ he sheweth in what order it must be with prayer with teares with waching with lyeing on the ground with wearing of heare clothe and the lyke It is not enoughe sayeth S. Austen to chaunge our maners and to leaue to sinne except we make satisfaction also to God for our sinnes past by sorovvfull penaÌ„ce humble sighes coÌ„trition of hart and geuing of Almes Our bodie that hath lyued in manye delytes must be afflicted sayeth S. Ierom our long laughing must be recompensed with long weepinge our soft lynnen and fyne silke apparell must be chaunged into sharpe hearclothe Finallie S. Ambrofe agreeing with the rest sayeth Grandi plagae alta prolixa opus est medicina Grande scelus grandem necessariam habet satisfactionem Vnto a great wounde a deepe long medicine is needfull A great offence requireth of necessitie a great satisfaction Marke heere deare brother that this satisfaction must be bothe great long also of necessitie VVhat madnes is it then for the now to enlarge the wounde knoweing that the medicine must after wardes be so paynfull what crueltie can be more against thy selfe thaÌ„ to driue in thornes into thine owne flesh which thou must after pull owte againe with so many teares woldest thou drink that cuppe of poysoned liquour for a litle pleasure in the taste whiche wolde cast thee soone after into a burning feuer tormeÌ„t thy bowells within thee and ether dispache thy lyfe or put the in great ieoperdie But heere I know thy refuge will be as it is to all them wherof the prophet saieth mentita est iniquitas 〈◊〉 Iniquitie hathe flattered lyed vnto her 〈◊〉 thy refuge I saye wil be to alleage the exaÌ„ple of the good theefe saued euen at the last howre vpon the crosse and caried to paradise that same day with Christ without any further penance or satisfaction This example is greatlie noted and vrged by all those whiche deferre their conuersion as surelye it is and ought to be of greate coÌ„fort to euerie man which findeth hym selfe now at the last cast and therfore commonlie tempted by the enemye to despaire of gods mercie which in no case he ought to doe For the same God whiche saued that great sinner at that last howre caÌ„ also will saue all them that hartilie turne vnto hym euen in that last howre But alas many men doe flatter and deceyue them selues with misvnderstanding or rather mysvsing of this example For we must vnderstand as S. Austen
betymes in the morning to see me but you shall not fynde me It is bothe dreadefull lamentable which the prophet sayeth of suche as deferre their conuersion from tyme to tyme Conuertentur ad vesperam famem 〈◊〉 vt canes circuibunt ciuitatem They will conuert them selues to God at the euenyng and then shall they suffer hungar as dogges and shall runne about the citie The woordes that goe immediatlie before and doe immediatlie ensue after doe expresse more playnlie the greatnes of this threate For before the verse is Aitend o Lord to visit all nations take no mercie vpon all those whiche vvoorke iniquitie That is which woorke iniquitie vnto the ende And immediatlye after enseweth These men shall speake uuith their mouthe and a svvorde shall be in their lypper for vvhoe hath heard them and thou o Lord snalt skoffe at them That is these men in their last extremitie shall crye vehementlie for help and their crye shall be as sharp to pearse mens eares as a swoord is and yet notwithstaÌ„ding no man shall heare them and thou o Lord whiche onelie cannest help them shalt be so farre of from hearing or pityeing their case as thou shalt also laugh at their miserie and destruction By all whiche is signified the greate calamitie of suche as deferre their conuersion vnto the laste daye expressed by three circumstances in the former sentence alleaged For first he sayeth they vvill turne at the euenyng that is at the howre of deathe For as the euening is the ende of the daye and the begynning of night euen so is this tyme the ende of light and the begynning of all darkenes vnto the wicked In whiche sense Christ sayd I must vvorke the vvorkes of hym that sent me vvhiles the day lasteth for night vvill come on vvhen no man can vvorke more At this tyme theÌ„ that is at this euening in this twye light betwene daye and darkenes vvhen the pleasant brightnes heate of all sunne beames is past the brightnes I meane of honour of vainglorie and of worldlie pompe is consumed when the heat of coÌ„cupisceÌ„ce of carnall loue of delicate pleasures is quenshed when the beautyfull sommer daye of this lyfe is ended and the boysterous wynter night of deathe draweth on then sayeth the prophet will the wicked man turne vnto God then will he repent then will he resolue hym selfe and make his conuersion But what shall this be accepted you haue heard the prophets request to God Non miserearis Doe not take mercie on them Not for that the prophet wisheth God to be vnmercifull but for that he knewe gods iustice towardes suche men VVhose miserie in this extremitie he expresseth further by sayeing they shall suffer hungar as dogges whiche is as yf he should haue sayed euen as dogges wheÌ„ they are hungrie are ravynous and do seeke by all meanes for meate be it neuer so homelye and will refuse nothing that is offered but will deuoure all those thynges most gredilie which they contemned whiles their bellies were full so these men that wolde not heare of penance while they were in health will now admitt any thyng make straunge of nothing Now I saye when they can lyue no longer will they promyse any paynes what prayer you will what fasting you will what almes deedes you can desire what austeritie soeuer you can imagine they will promyse it I saye vpon condition they myght haue lyfe agayne vpon condition that the daye might be prolonged vnto them thoghe yf God shoulde graunt them their request as many tymes he doeth they wolde performe no one point therof but be as careles as they were before yet for the preset you shall see them as hungrie as dogges sayeth the prophet most redye to 〈◊〉 any thyng that may be deuised for their saluation And not coÌ„temed with this the same prophet addeth yet a further clause of miserie And that is that they shall circuite or runne aboute the citle euen as dogges doe when they are hungrie putting in their heades at euerie dore for 〈◊〉 â—…Worsâ—… it be with great 〈◊〉 to be beaten owt agayne This expresseth an vnspeakable distresse and calamitie of wicked men at the last daye when they shall circuite and runne about the whole citie of God bothe in heauen and earthe to seeke help and shall finde none VVhen they shall crie with sighes and groones as pearsing as a swoorde and yet shall not be heard For whether will they turne them selues in this distresse vnto their worldlie wealthe power or riches alas they are gone and the scripture sayeth riches shall not profitt in the daye of reuenge VVill they turne vnto their carnall freends But what comfort can they geue besides onelye weeping and comfortles mourning will they aske helpe of the saints in heauen to praye for theÌ„ in this instant it is good surelie so to doe but yet they can not chuse but remember what is writen The saintes shall reioyse in glorie exultation shal be in their throotes and tvvo edged svvoordes in their handes to take 〈◊〉 vpon nations and increpations vpon people to bynde kynges in fetters and noble men in manacles of yron to execute vpon them the prescript iudgement of God and this is the glorie of all his 〈◊〉 Their onelye refuge then must be vnto God who in deed is the onelie surest refuge of all but yet in this 〈◊〉 the prophet sayeth here that he shall not heare them but rather contemne and 〈◊〉 he at their miserie Not that he is contrarie to his promise of receauing a synner at what tyme soeuer he repenteth and turneth from his sinne But for that this turning at the last day is not commonlie true repentance and conuersion for the causes before rehearsed To conclude then this matter of delaye what wyse men is there in the woorlde who reading this will not feare the deferring of his coÌ„uersioÌ„ thoughe it were but for one daye who doeth know whether this shal be the last daye or no that euer God will call him in God sayeth I called and you refused to come I held owt my hand and you wolde not looke towardes me and therfore will I forsake you in your extremitie He doeth not saye how many times or how loÌ„g he dyd call and holde owt his hand God sayeth I stand at the dore and knocke But he sayeth not how often he doeth that or how many knockes he geeueth Agayne he sayde of wicked Iezabel the faigned prophetesse in the Apocalips I haue geuen her time to doe penance and she wolde not and therfore shall she perishe but he sayeth not how loÌ„g this time of repeÌ„tance endured VVe reade of wounderfull examples heerin HEROD the father had a call geuen him and that a lowde one when Iohn baptist was sent vnto him and when his harte was so farre touched as he willinglie heard him and folowed his counsaile in many thinges as one euangelist noteth but