intolerable lump At hath beene is and euer will bee the fond nature of man to imagine sinne a greate deale lesser than indeed it is A man would thinke that Adam through the diuels suggestion and through the abuse of his own free wil Eating of the forbidden fruite had committed but a small trespasse yet hee was guilty of euerlasting torment for the same A man would thinke that that poore man had committed but a small sin in gathering chips of meere necessitie on a Sabbath day yet hee was by the law stoned for his labour A man would think that Peter had giuen his maister good counsell when as Christ told him that he must goe to Ierusalem there suffer many things saying Maister fauour thy selfe and goe not yet he was called Sathan for his labour A man would thinke that Ananias and Saphira had committed but a small sinne when as they did detaine parte of the Apostles money for feare of afterclaps and protested the contrary with a lye yet they died both suddenly at the feete of Peter So a man would thinke that an idle word were but a smal sinne yet Christ saith heere that a great account muste bee made for the same For by thy words thou shalt bee iustified and by thy wordes thou shalt bee condemned Seeing this is true it behooueth euerie man to set a watch before the doore of his lippes and to keepe his tongue from idle and euill words that he may obtaine that blessednesse blessed is he that hath not fallen by the words of his mouth 3 We must giue an account of our workes as it appeareth to the Corinthians Wee muste all appeare before the iudgement seat of Christe and there receiue according to our works Againe the Preacher saith that God will bring to iudgement euery worke with euery secret thing whether it bee good or euill Hee that hath liued in sinne shall receiue the reward of sinne which is death and damnation and he that hath liued in faith and amendment of life shal receiue a crowne of glory whiâ—h the Lord will giue him at that day It is the duty therefore of euery Christian to labour and endeauour with all diligent carefulnesse to liue toell that at the day of iudgement he may speed well 〈◊〉 bene vmore that is liue well shoulde bee the delightsome poesie sweete perfumed Nosegay of euery christian thus liue wel that thou maiest die wel and after death eternally speed well obtayning that blessednesse Blessed are they that die in the Lord. 4 Wee must giue an account of our temporall goods howe wee haue gotten them whether iustly or vniustly how we haue spent them whether we haue cloathed the naked with them or whether we haue made naked the cloathed for them howe wee haue disposed them least there bee any debate for them after wee bee gone therefore Esay telling Ezekia that hee should not liue but die saith Dispone domum tuam c. Set thine house in order for thou must not liue but die Howe then shall those griping vultures make an account that haue by oppression vndone their brethren The worlde is grown so hard bearted that men will rather suffer their brethren to starue in the streets than to succour or relieue them the dogs shall haue the remnant of the ritch mans Table before poore Lazarus shall haue one crumme that falleth from the same How shall these flinty heartes looke for one dramme of mercy at the daye of iudgement Let theÌ„ look with what measure they haue measured to others it shall be measured to them againe let them know that it they will stoppe their ears at the cry of the poore they shall crie themselues and shall not bee heard if they will bee partakers with the Saints of the ioys of heauen their brethren must be partakers with them of their wealth on earth for this is to treasure vp treasures in heauen to layout their treasures on earth Let men therefore so vse their temporall goods and worldly ritches as they may at the daye of account receiue a crowne of immortall glory 5 We must giue an account of the time wherein wee liue and of our seuerall vocations how wee haue imployed our selues in the same Saith Bernard Omne tempus tibi impensum requiretur á te qualiter fuerit expensum id est All the time that God hath giuen thee shall bee required at thy hands how thou hast spent it Whether in the seruice of God or in the seruice of Sathan The Prince must giue an account how hee hath gouerned his kingdome whether hee hath as it becommeth Gods vicegerent mildly louingly and carefully trained his subiects vp in the worship of GOD or as a bloodie Nero and hard-hearted Tyrant cruelly oppressed them The ministers of the word of God who haue taken vppon them curam animarum the charge of soules must giue an account how they haue be haued themselues in their ministerie whether they haue preached Christ for Christ that is for the conuersion of sinners to Christ or as hirelings for lucre and gaine of worldlye trash whether they haue fedde their flocks carefully or fed vpon their flocks couetously The Magistrate must giue an account how he hath behaued himselfe in his magistracy whether hee hath sought the maintenaÌ„ce of vertue and the confusion of vice or hath his eyes beeing blinded with siluer scales maintained iniquity and oppressed the innocent The housholder how hee hath gouerneâ— his family whether in reading of holy Scriptures and prayer to the praise and glory of God or in reading of foolish fables in gaming dicing playing swearing and such like Yea euery man must giue an accounte of the time spent in his seueral calling from the highst to the lowest Let euery Christian therefore beware of mispendâ—ng his time liuing in security loosly and of loosing his time securely carelesly for there will come a day when for euery houre of thy life thou shalt giue an account how thou hast spent it according as Salomon telleth the carelesse liuer Reioyce O young man in thy youth cheere thy hearte in the dayes of thy youth and walke in the wayes of thine hearte and in the sighte of thyne eyes but know that for all these thinges GOD will bring thee to iudgement Time lost can neuer bee recouered the houre past cannot bee recalled time is painted like an olde man hauing a locke of hayre on the former parte of his head but balde on the hinder part to signifie that men should lay hold of time comming and make much of it when they haue it for being once gone it can neuer bee recouered Augustine confesseth that hee spent his time idlely when hee stoode gazing and looking on a Spider howe thee catcht a flye in her net But alas men in these daies do not onely spend their time in idlenes which is a shamefull fault amongst Christians but also in all manner
brethren and to bewaile their wretched estates Sinne neuer more than in these our dais of the gospel abouÌ„ded the gretest part of the world at Sathauists diuels in conuersation worshippers of the vgly beast that hath seueÌ„ heads ten horns whose badge is blasphemy of that daÌ„ned serpeÌ„t the prince of the air the graÌ„d enemy of mankind that goeth vp and down like a roaring lion seeking whom he may deuoure Yea Saint Iohn saith that Whatsoeuer is in the world is either the coÌ„cupiscence of the flesh or the concupiscence of the eye or the pride of life hac tria pro trino numine mundus habet this is The Trinity which the world doth worship In stead of God the Father God the Sonne God the holy Ghost the world doth worship the diuel the world and the flesh the concupiscence of the flesh that is carnall lâ—turye the concupiscence of the eye that is worldly couetousnesse eche priâ— of life that is diuelish ambition The way to hell is abroad a wide way whole multitudes walk in the same but few there be that can finde out the narrow way of anâ—mâ—t of life the Heathen man could say this Plurima pessima the most are the worst preciosa non sunt numerâ—sa good meÌ„ are od men Wasps and hornets swarm but few painfull bees are to be found the treasure vp the hony of good works in the hiue of their hearts and come laden home with the same as Virgil writeth of the Bees At fessamulta referuns se nocte minores crura thymo plena No maruail therfore if Dauid cried out to the Lord for help in his daies saying Helpe Lotâ— helpe for good and godly men decay The world therfore may be compared to the earth Aske the earth it will tell thee that it doth affordé much matter for base pets but very little stuffe for Golde ask the Gardner and he will tell thee that he hath more Nettles than Rases more Weeds than flowers more â—rambles than Vyâ— you aske thine owne conscience and it will tell thee that there is Magna plâ—itudo hominum sed magna solisudo homorum id est there is a great plenty of men but there is a greate scarcity of goodmen A good man is a Phenix he is Rara anis in terris nigroâ—ua â—llima cygâ—i A rare bird a blacke â—an Wee haue many couetous Churâ—s that will with the foole in the Gospell commend their soules to Plutus that was colled of the bâ—athen Deus diuitiaâ— The god of riches but more â—ly he is Dâ—mon diuitiarum the diuell â—f riches and thinke themselues safe when they haue spoken peace to their souls on this manner Soule take thy rest for thou hast goods laid vp for many daies making their chest their heauen and their pictures their GOD. Wee haue many Achabs Tyrannicall extortioners deuourers of their brethren eating them vp like bread Many adulterers as appereth by the great number of Bastardes in this Realme Many rebellious traytors and Antichristian conspirators as did appeare the last Nouember Many conceyted Herodes many proude Nebuchadneâ—rs and many vaine glorious Iâ—bels many swearers forswearers drunhardes mocks-goâ—s many wee haue in a worde damned belboundes cursed ceâ—tifes and most miserable miscreâ—ts How little doe these lamentable wretches think of 〈…〉 of accounâ— how little do they imagin of that â—ofull sentence Goe from me ye cursed c. the Lorde grant to all men onâ— with another his grace that they may haue this Scripture alway sasâ—ding in their eares Of euery idle word that men shall speake they shall giue an account thereof at the daye of iudgement The consideration of this last day made Ierome afraide to offend Whether I eate or drinke sayth hee or whatsoeuer I doe else me thinks I heare this saying sounding in myne eares Arise ye dead and com to iudgement The which when I consider it makes mee quake and shake and not dare to committ sinne which otherwise I shoulde haue committed O that men woulde remember their ende then they should neuer offend O that men woulde alwayes set before their eyes the quatnoâ— nonissima the day of death the day of iudgement the ioys of heaueÌ„ and the torments of hel then would not men liue so loosely but they would with al diligence worke out their saluation with feare and exembling the which care of godlinesse the lord grant to al men Thus much shal suffice for this first part of this Scripture namely for the parties that shall giue an account who they be namely all men whatsoeuer But I say vnto you that of euery idle word that men shall speake they c. 2 Of what things must we giue an account There must an account be made of many yea of things innumerable but especially of these fiue 1 Of the thoughts of our hearts according to that of SalomoÌ„ there shall inquisition be made for the thoughts of the vngodly there shall not a wicked thought passe in iudgement If Adam had committed but one disobedient thought in heart against Almighty God with full consent of will to haue performed the same and though be had not actually broken Gods commaundement it was necessarie that the seâ— Adam who is a rayser of our ruins the ransom for our offences and the restorer of life shold come and suffer the cortures of hel as he did or els we with Adam had gone the high way to eternall 〈◊〉 No marualle therfore if our Sauiour Christ accounted him an adulterer that lusted after a woman saying VVhosoeuer looketh on a woman to lust after her hath committed adultery with her already in his heart It is the malicious nature of the diuel as saith Barnard to inâ—ise meÌ„ to mischiefe Damorum est mala suggerere nostrum est noÌ„ consentire It is the property of the diuel to intice and suggest men to euill it is our partes not to consent to his inticements but to resist them maÌ„fully according to that of Peter VVhoÌ„ resist ye stedfast in faith The diuell outwardly by the world and inwardly by the corruptioÌ„ of our nature doth daily allure vs to sinne Now if we consent to those his wicked motions whether wee performe them outwardly in art yea or no before God wee haue committed the sinne according to that of Iohn He that hateth his brother is a manslayer because in will in wish and in desire be hath already slaine him although be doth not bring it into outward act either for feare of the lawe of man in that case or for want of iust and â—e oportunity for the effecting therof Yea the sin of thought the sin conceiued in the heart of man is not only a sin but it is the roote beginning of all sins whatsoeuer for it is not that which goeth into man that defileth him but that which coÌ„meth out of him that is that which procedeth
from the heart of man The Diuell first suggesteth after suggestion commeth cogitatioÌ„ after cogitation followeth affection after affection followeth delectation after delectatioÌ„ followeth consent Now is the sin of thought fully coÌ„mitted after consent followeth operation after operation foloweth custom after custom followeth desperation after desperation followeth defending of sins committed after defending of sinnes committed followeth vaunting boasting and glorying in sinne which is next to damnation it selfe thus the heart is the fountain from whence springeth all sinne whatsoeuer Yet haue wee not many wicked ones in this world that think the sin of heart eye her to â—ee no sinne at all or else but asmall sin that shall neuer bee broughte in question at the day of accouÌ„t But let al these know that as of euery idle word so of euery wicked and sinful thought conceiued and nourished within the hearte of man with full consent to the performance of the same for there is no sinne that can be committed without consent had men yea all men must giue an account I giue all men therefore to the good of their soules this good counsell of Salomon Keepe thyne heart with all diligence for thereout commeth life if thou keepest it not diligently and warily therout wil proceed death I meane sinne whose wages is death The heart is a mill alwais grinding either good corne or bad either good thoughts or bad therefore keep it diligently for thy soules sake let it meditate in the law of god day night abandon all wicked motions that at the day of iudgement thou mayst bee pure bread and fine manches for the bread of life Christ Iesus his table in heaueÌ„ the Lord grant this to me the writer thee the reader and to euery hearer of it 2 We must giue an account of our words Of euery idle word that men shal speak c. Diuers of the learned writers haue diuersly commented of this idle word what it shold be one affirming one thing another another thing Therfore I wil in a word set down the opinions of some of theÌ„ not incoÌ„gruent neither disagreeable to the holy Scripture Gregory saith that Verbum otiosum est quod iusta necessitate pia vâ—â—atate caret That is saith he an idle word which is spokeÌ„ eyther without iust necessity or godly profit Ierome saith that VerbumotiosuÌ„ est quod sine vâ—elitate loquentâ— vel audieÌ„tis profertur that is saith he an idle word which is spokeÌ„ either without edification of the hearer or speaker Basil Omne verbuÌ„ quod non condâ—is ad propositam vtilitatem vanuÌ„â—st otiosum that is Euery word which beloÌ„geth not to an intended profit is a vain and an idle word Maister Iohn Caluin saith that Sermo otiosus pro inutili sumitur qui nihil aedificationis vel fructus affert id est an idle word is takeÌ„ for a word vnprofitable for a word that bringeth with it no fruitful edification So that froÌ„ these descriptions of holy men I doe describe an idle word on this manner Verbum otiosum est quod ad bonam rem non pertinet quod non facit ad gloriaÌ„ dei vinentis quod mutile est infrugiferuÌ„ quod nec loquenteÌ„ nec audienteÌ„ aedificat id est An idle word is that which doth not appertaine to a proposed profit which tendeth not to the glory of the euerliuing God which is vnprofitable vnfruitful which edifieth neither the bearer nor the speaker If then good brethren in christ Iesus so great account must be giuen of euery idle vain fruitles word what account thinke yee shall be giuen for swearing cursing banning and blaspheaming What accouÌ„t shal the swearer giue that hath not one word in his mouth but it is guarded with an execrable oath How common alasse this sinne of swearing is who knoweth not for the small infants and tender childreÌ„ in our streetes haue cursed outhes Ad vnguem At their fingers end yea at their tongues end too What account shall the cursing and â—anning tongue giue that Cruelly Disdainfully and Despightfully speaketh against his neighbour What account shall the blaspheamous person giue that speaketh contemptuously of God saith that Christ did cast out Diuels throgh the name of Ecclzaebâ—b If the iust shall scarce be saued where shall the sinner appeare If account must be made of euery idle word Lord what account shall they make that rappe and vomiteous blasphemies against the terrible Iudge of Heauen and Earth As men thinke and fondly imagine that the sinne of thought vnles it proceed into outward act is but a small sinne so likewise do they imagine of idle wordes that they are but small sinnes and a small account for them shall be giuen But let all the world knowe that no sinne can be said to be smal in respect of it owne nature for the least sinne that can bee committed in the world is so weightie as without repentance had it will sink the sinner downe to the bottomlesse pitt of Hel. Yet not withstanding an idle worde in respect of other sinnes maye bee said to be a smal sinne yet as smal as it is it is able to damme the soul for euer Wel therfore saith Petrus Damianus sermone secuÌ„do de vitio linguae Audiut lingua vaniloqua audiat otiosa linguae au diat panescat intelligat pethorrescat sententiaÌ„ horribilem extremique iudicis terrorem c. that is Hear o vain babling tongue heare â—o idle tongue heare and tremble vnderstand and quake at the hearing of the terrible day of iudgement he that hath hands to slay hath hee not cates to heareâ— he saith that of euery idle worde that men shall speak they shall giue an account therof at the day of iudgement Although an idle word be a small sinne in respect of greater sinnes yet neuertheles an innumerable company of idle words coÌ„gested accumulated and heaped vp together they wil make a nighty sinne Quid peuna lenius quid miltâ— breuius What is lighter then a feather and what is shorter thaÌ„ the seed â—ill Yet notwithstaÌ„ding an innumerable company of feathers truffed vp together wil break the poâ—ters back Smal wer the gnats that troubled Pharao yet they being innumerable ouer came proud Pharao and all the power of Egypt An hour is but a short time but Dâ—m horae horae coÌ„tinua successiona congeritur While on houre by continual succession is added to another the whole cours of our liues is finished Quid saxâ— durius quid aqua liquidius What is harder then a stone and what is softer then the water Yet a wise man saith â—ita cauat lapidem consimitur anâ—us vsu that is Water by continuall droppes doth eate vp the stone and a Ring by continuall vse is worne in pocces So an idle word although it be but a small sin yet many a little makes a mickle many of them heaped vp together make an
my fathers kingdome Where is now the heretique that confoundeth particular iudgement Where is now the Epicure that thinketh there is no iudgment at all Where is now the ignorant Papist that dreameth of Purgatory and hee that fondly thinketh that there is Limbus patrum and Lymbus puerorum and where are these that imagin of a place of abâ—ade betweene Heauen and Hell I turne them all together to the Hebrewes for Wisedome in this point where they shall finde that after death the soule of man is iudged Would Paul haue so earnestly desired to haue beene dissolued if hee should not presently haue bin with Christ He saith that in this world wee see in a glasse darkly We see but Gods backe ports as Moses did that is but a little of the sailour of God But then that is after this life ended we shal see god face to face that is we shall haue the full fruition of him We read of Diues and Lazarus that after death the one was iudged to heauen the other to hell which is a Parable to signifie the trueth of this particular iudgement And to conclade this poynt we read in Salomon that the dust returneth to the earth from whence it came and the spirit to God â—hâ— gaue it So that wee may learne from hence the vncertainty of the day of iudgment Wel saith Bernard Nihil certius morte hora mortis nihil inocentius that is Nothing is more certayn than death there is nothing more vncertaine than the houre of death Let euery Christian therefore that wisheth the saluation of his soule at the day of death and iudgement beware of security and carelesse liuing let no man deferre repentance and amendement of life least death come when he iâ—dâ—eth not for it and so being vnprepared he be cast into hell fire The olde world had 120. yeares to repent in Nâ—nâ—e had 40. dayes to repent in Israell had 40. yeares to repent in but thou O maÌ„ knowest not how long thou hast to liue thou haste no lease oâ— thy life thou art heere to day and gonâ— to morrow when the houres of thy life bee ended and the glasse outrunne thou must awaye death wasteth for thee in euery place and at all times therefore waste thou for it plaing as the fiue wise virgins that had the candle of faith burning in the lamps of their harts nourished which the oyle of loue and workes Ierusalem because shee could not bee brought to repentance shee was destroyed many hundred thousandes of her children were famishâ—e to death and many hundred thousands taken captiue by Titus Vespatian the Roman Emperour many cast to wilde beastes and deuoured The children of Israell because they were a stiffenecked people and a froward generation and woulde not bee brought to repentance how many thousands of them lay slaine in the wildernesse 600000. males except Ioshua and Caleb The old world because they would take no warning and could not bee brought to amendment of life the floud drowned them all except faithfull Noah and his godly family And except thou repentest thou likewise shall perish according to that of Luks Except ye repent ye shall all likewise perish beware therefore and repent betimes Foelix quem faciunt aliena pericula cautum Happy is he whome other mens harmes do make to beware Refuse no good motions knocking at the doore of thy heart but entertaine them willingly according to the counsell of Augustine If hee offereth thee grace to day saith hee take it make much of it for thou knowest not whether he will offer the same to morrow Make no long tarrying to turne to the Lord and put not off from day to day the longer thou remainest in thy sinne the harder it is for thee to repent for Qui non est hedie cras minùs aptus erit If thou beest not fit to amendement to day thou wilt bee lesse fit to morrow Therfore while the lord speaketh to thee make him answer while hee calleth vnto thee let there be an eccho in thine heart as was in the heart of Dauid seek ye my face thy face Lord will seek and while it is said to day harden not thine heart In no case therefore defer thy repentance for the day of death and iudgement is vncertain as saith Chrisostome Poenitenti veniam spospondit sed viuendi in crastinuÌ„ non spospondit that is the Lord hath promised pardon to him that repenteth but to liue till tomorrow he hath not promised But some there be in the world that will say the more it is to be lamented I am young I will liue a while after my hearts desire and in my olde age I will repent mee of my sinnes for God hath promised who will be as good as his word At what time soeuer a sinner doeth repente him of his sinnes from the bottom of his heart J will put all his wickednes out of my remembrance saith the Lord. And will pray to the Lord for forgiuenesse of their sinnes as Augustine said before his conuersion Ignosce pacer ignosce mihi at noli modo Forgiue mee my sinnes but not now let me sinne in my youth pardon me in myne age thus they would desire to die the death of the righteous but they would not liue the life of the righteous but let these gracelesse persons that thus deferre repentance beware of two things 1 Let them beware of sodaine death Let them take heede least they bee cut off in the middest of their sinnes as Iobs children in the middest of their bauquetting and ryoting were soddaynely slayne by the fall of the house and as the floud came vnlooked for and drowned the old world Liuis reporteth a fearefull example of sodaine death saith hee there were two olde men that frequented two harlots and presently vppon the face committed they both died sodainely the one was thrust thorow with a dagger the other died sodainely of an Apoplerie which is a disease ingendered of aboundance of grosse humors which do fill those vessels and receptories of the head from whence commeth feeling moouing of the body as saith Galene and therefore they that haue this disease are depriued of all sence feeling moouing Let euery Iustie yonker and desperate ruffian set this fearefull example before his eyes Againe the young man dieth as soone as the olde the Lambs skinne is brought to the market as well as the oldâ— crones true is that saying of Augustine vita dum crescit decrescit vita mortalis mors vitalis id est life while it increaseth decreaseth life is dying and death is liuing 2 Let all men that refuse the mercy of GOD and deferre their repentance know that repentance is not theirs at command but it is the great mercy of GOD and it is to be feared that they that haue refused it offered when they would haue it they