The sinners guyde A vvorke contayning the whole regiment of a Christian life, deuided into two bookes: vvherein sinners are reclaimed from the by-path of vice and destruction, and brought vnto the high-way of euerlasting happinesse. Compiled in the Spanish tongue, by the learned and reuerend diuine, F. Lewes of Granada. Since translated into Latine, Italian, and French. And nowe perused, and digested into English, by Francis Meres, Maister of Artes, and student in diuinitie.

THE TENTH TITLE. That the last of those foure last things, that happen vnto vs, that is, Hell fire, doth bind vs to seeke after Vertue. CHAP. X.

THE least of those good things, which hetherto we haue remembred, ought to be sufficient to beget a loue of Vertue in our minds, by which we may obtayne so great blessings. Now if to this vnmeasurable glory, the greatnes of the tor∣ments of hel be added, which are prepared for the wicked, who wil be so hard harted, and of so rebellious a mind, that vices be∣ing forsaken, wil not hereafter willingly embrace Vertue?

For the vngodly and peruerse shal not comfort themselues with this voyce, Be it that I am wicked & vngodly; what then? Shal I not enter into that heauenly glory? Shal I not reioyce with God▪ In this consists al my punishment. Of other things I am not careful, because I shal haue neyther glory, nor any o∣ther punishment. O my brother, thou art deceaued, the matter stands not so. For it is of necessity, that one of these must hap∣pen vnto thee; that either thou shalt raigne eternally with God, or that thou shalt be tormented with the deuils in euerlasting flames. For betweene these two extreames, there is no meane.

This is excellently shadowed out vnto vs, in the figure of those two baskets, which the Lord shewed vnto the Prophet Ieremy before the gate of the Temple: for one basket had ve∣rie good figs, euen like the figs that are first ripe: and the other basket had very naughty figs, which could not be eaten, they were so euil. The Lord by this spectacle, would shew vnto his Prophet two kindes of men, one, to whom hee would shew

mercy, the other, that he would punish according to his iustice. The estate and condition of the first kinde of men was passing good, neyther can a better be giuen: of the other exceeding ill, then which a worse cannot be found. The condition and lot of the good is to see God, which is the chiefest of al blessings: but the misfortune and vnhappines of the wicked shal be, to be depriued fo••••uer of the sight of God; which euil is the worst of al euils. These things ought they diligently to consider, and alwayes to meditate vpon, who feare not to commit sinne, when as they see so great a burthen, and so cruel and direful punish∣ment appoynted for sinne.

Porters and Cariers, when they are called to carry a burthen on their shoulders, first they looke diligently vpon it, then they peise and lift it vp, and try whether they be able to vndergoe it, and whether they can carry it; and thou ô miserable man, to whom sinnes are so pleasing, that for a little pleasure, hast en∣thralled thy selfe to carry the burthen of it; ah mad man, first prooue and assay how great the waight is of the burthen, (that is, of the punishment, which thou shalt suffer for this pleasure) that thou mayst vnderstand, whether thou hast strength to beare it.

That this proofe may be made more conueniently, I wil bring hether a certaine consideration, by the which after some manner thou shalt be able to vnderstand the quality and great∣nes of the torments of hel: that thou mayst make a triall, whe∣ther thou beest sufficient to beare the burthen, which thou vn∣dertakest to carry, when thou sinnest. Let this then be the first consideration, the greatnes and infinite immensity of God, who will chastice and punish sinne, that wee may see what an one God is in all his works. This is it that I would say, that God is great and admirable in al things: not onely in the sea, in earth, and in heauen: but also in hel. In so much, that if the Lord be God in al his works (as we see that he is) he wil be God also in his wrath, in his iustice, and in the punishment of sinners. For this cause the Lord sayth by Ieremy, Feare ye not me, or will ye not be afrayde at my presence, which haue placed the sand for the bounds of the Sea, by the perpetuall decree that it cannot passe it, and though the waues thereof rage, yet can they not preuaile, though they roare,

yet can they not passe ouer it? That is, ouer the limits appoynted of me. As if he should say, is it not meete that ye feare the arme of the Lord so mighty, whose greatnes this admirable worke doth sufficiently shew? He therfore that is great in al his works, shal he not be great in punishing of sinners? Hee that for one thing is worthy, whom we doe reuerence and adore, shal he not be worthy for an other thing, that he may be feared? For this cause the same Prophet, although he was innocent, and sancti∣fied in his mothers wombe, so greatly feared the Lord, when he sayd; There is none like vnto thee, ô Lord: thou art great, and thy name is great in power. Who would not feare thee ô King of Nati∣ons? For to thee appertayneth the dominion: for among all the wise men of the Gentiles, and in all their kingdomes there is none like thee. And in an other place, I kept me farre off from men, because my hart was full of the feare of thy wrath. Although this Prophet was certaine that this wrath was not kindled against him, yet it was so great that it brought feare vpon him. Therefore it was sayd very well, That hee beholdeth the earth, and hee maketh it to tremble, he toucheth the mountaines and they smoake. And that the starres and pillers of heauen tremble and quake at his reproofe. And it is said of him not without reason, that before his maiesty those great principalities and supreame powers doe tremble; not be∣cause they are not secure of their owne glory, but because the greatnes of the diuine Maiesty doth strike feare and trembling into them. If therfore they that be perfect be not without feare, what shal they doe, that are guilty and contemners of the diuine Maiesty? They are those, vpon whom hee wil poure out the fury of his indignation. This is one of the principal reasons, why the greatnes of this punishment is to be feared, as S. Iohn plainely teacheth in his Reuelation, where he after this manner speaketh of the scourges and torments of the Lord. Therefore shall her plagues come at one day (he speaketh of Babilon) death, and sorrow, and famine, and she shall be burnt with fire, for strong is the Lord God, which will condemne her. The Apostle also was not ignorant of the strength of this Lord, and therfore he sayd, It is a fearefull thing to fall into the hands of the Lord. It is not a fearefull thing to fall into the hands of men, because they are not so mighty, but we may escape their violence, and flye from

their fury; neyther haue they such authority, that they can thrust the soule into hel. Therfore our Sauiour sayd to his Disciples; Feare not them that kill the body, but cannot kill the soule: but ra∣ther feare him, who can cast both body and soule into hell fire. These be the hands, into which the holy Apostle sayth that it is a feare∣ful thing to fall. Of these things it is no hard matter to gather, what is the nature of those hands, of which Ecclesiasticus spea∣keth; If we doe not repent, we shall fall into the hands of the Lord, and not into the hands of men. By all which it is most manifest, that as God is great in power, in Maiestie, and in all his works, so he will be great in wrath, in iustice, and in the punishments of the wicked.

The same also is yet more plainly seene in examining the Diuine iustice, the effects aud executions of which, be these pu∣nishments. Thys is after some manner knowen by the effects, that is, by the feareful punishments of God, inflicted at diuers times vpon wicked men, sundry of which are remembred in the Scriptures. How terrible was the punishment of Dathan and Abiron, and of all theyr complices, whom the earth (opening her mouth) swallowed vp, with theyr Tents, and all their sub∣stance, and they went quick into hel; because they had stirred vp sedition against Moses and the Priests? Who euer heard such like kind of threatnings as those that are read in Deutero∣nomie? and they are purposed and threatned against thē, who doe not obserue the Lawe of the Lord: where amongst other horrible and feareful threatnings, thus sayth the Lord; Thou shalt be besieged in all thy Citties, throughout all thy Land which the Lord thy God hath giuen thee. And thou shalt eate the fruite of thy bodie, euen the flesh of thy sonnes and thy daughters, which the Lord thy God hath giuen thee, during the siege and straightnes wherein thine enemies shall enclose thee: So that the man that is tender and exceeding daintie among you, shal be grieued at his brother, & at his wife that lieth in his bosome, & at the remnant of his children which he hath yet left. For feare of giuing vnto any of them of the flesh of his children, whom he shall eate, because he hath nothing left him in that siedge and straightnes, wherwith thine enemie shall besiedge thee in all thy Citties. The tender and daintie woman among you, which neuer would venter to sette the sole of her foote vpon the ground, for

her softnesse and tendernesse, shall be grieued at her husband vvhich lieth in her bosome, and at her sonne, and at her daughter, and at her after birth, that shall come out from betweene her feete, and at her children, which shee shall beare: for when all things lacke, shee shall eate them secretlie, during the siedge and straightnesse, vvhere-with thine enemie shall besiedge thee in thy Citties.

Horrible and to be trembled at are these punishments: yet both these, and al other, with which men haue at any time been punished in this world, are no other thing then a smal shadow, and a figure of those punishments, which tarry for the damned in the other world: for that shall bee the time in which the Di∣uine iustice shal shine, vpon and against those, that heere haue refused his mercy. But if the shadow be so horrible, who shal be able to sustaine the truth of the matter, and the thing it selfe? If now, when as the Diuine iustice is as yet tempered with mercy, and the cup of the wrath of the Lord is mixed with the water of his grace, be so bitter; what will it be, when it shall be drunke pure without mercy, especially of those that would shewe no mercy to theyr neighbour; although the punishment will al∣wayes be lesse, then the desert and merrit of the sinne?

Neyther onely dooth the greatnesse of the iustice argue the greatnes of the punishment; but also the greatnes of the mer∣cie, of the goodnes of which wicked men presume so much. For what is more admirable, then to see GOD clothed with mans flesh, and in it to suffer all kinde of torments & reproches▪ euen from his entrance into this life, to his going foorth of it, which he ended vpon the Crosse? What greater mercy, then to come into this world, and to take vppon him the debts of the vvhole world, that he might disburthen the world of them? & to shed his blood for them who shedde his blood? Therefore, as the works of the Diuine mercie are admirable, so are the workes of the Diuine iustice to be feared: for there is not in God lesser or greater, but seeing that God is wholy and all that hee is in him∣selfe, therefore as much as his mercie is, so much necessarilie is his iustice, in those things that pertaine vnto it. For euen as by the greatnes of one arme, we gather the quantity of the other; so by the greatnes of the arme of the Diuine mercy, we measure also the quantity of the Diuine iustice: seeing that there is one

and the same measure of them both.

Now therefore tell me (I pray thee) if in that time in vvhich GOD would shewe his mercy to the world, hee wrought so admirable things, and so incredible to the world, that the world supposed them to be foolishnes: when the time of hys second comming shall approch, in which he determineth to shewe the greatnesse of his iustice, what doost thou thinke that hee vvill doe? hauing so many moe greater occasions, by howe much there shall be moe and greater offences of men. For the mercie of GOD had not any thing that might prouoke it, or desire it, seeing there was nothing in mans nature, that might deserue it: but the Diuine iustice shal haue so many pricks, motiues, and pullers on for reuengement, as there hath been sinnes commit∣ted in thys world: ánd of these sufficient coniectures may bee taken, how great and howe terrible the Diuine iustice will be. This thing Saint Bernard excellently declareth in a certaine ser∣mon of the Natiuitie of our Lord: Looke how milde & gentle he was (saith he) in his first comming, so hard and inexorable will he be in his second: and as now there is no man that may not be reconciled, so after a short time, there shalbe no man that may. Because, as the gentlenes and benignitie appeared beyond all hope and esteeme, so we must expect the sharpnes and seue∣ritie, of the iudgement to be. God is vnmeasurable & infinite in iustice, as he is in mercy: great to pardon, great to punish: but mercy doth challenge the first place, that if we will, iustice might not be found, vpon whom it should be extended. This sayth Bernard. By thys it sufficiently appeareth, how that by the mercie of God, the quantitie of his iustice may be gathered.

The diuine Psalmographer doth most excellently shew thē both; This is our God (sayth he) euen the GOD that saueth vs: and to the Lord God belong the issues of death. Sure God wil wound the head of his enemies, & the hearie pate of him that walketh in his sinnes. Thou seest by these my brother, that the Lorde is as se∣uere to his enemies, and to those that rebell against him, as he is kinde and mercifull to his friends. The same thing the Diuine pacience doth most plainly teach, which hee vseth as well to∣wards the whole world, as towards all sorts of men, good and e∣uill. For we see many men so disordered and dissolute, and of so

reprobate a life, that from the first time that they begin to open theyr eyes of reason, euen to the last day of theyr life, doe con∣sume and spend the greater part of theyr life in offending God, and contemning his diuine commaundements: hauing neither respect nor regard of the promises, threatnings, benefits or coū∣sels of God, or of any other thing. Neuerthelesse, in al the time of theyr life, the great goodnes of God wayteth for them wyth great patience, not cutting off the thred of theyr life: not cea∣sing to call them by many wayes to repentance, although he see no token of amendement in them. But when that long pati∣ence shal come to an end, if he shal poure vpon them the store∣house of his wrath, (whom so many yeeres by little and little he hath beene gathering into the bosome of his iustice) with what force, with what violence, thinkest thou that they shal be ouer∣whelmed?

What other thing would the Apostle signifie, when he said, Despisest thou the riches of his bountifulnesse, and patience, & long sufferance, not knowing that the bountifulnesse of GOD leadeth thee to repentance? But thou after thine hardnesse, and hart that cannot repent, heapest vnto thy selfe wrath, against the day of vvrath, & of the declaration of the iust iudgement of God. Who will reward euerie man according to his workes. What is it that he sayth, thou heapest wrath vnto thy selfe, but that hee may signifie, that as one ga∣thering a treasurie, doth daily adde a penny to a penny, & doth heape riches to riches, for so the masse dooth increase: so the Lord doth euery day enlarge the heape of his wrath, as the wic∣ked man by his ill actions, dooth increase accounts to be rende∣red for them. Tell mee (I pray thee) if any man in gathering treasure, should so closely and diligently sticke to it, that neyther any day or houre should passe, in which hee woulde not adde somewhat to it, and that by the space of fiftie or sixtie yeeres: if at any time afterwards he should vnlock his doore, & enter into his treasure house, what great store of treasure should he finde there? O vnhappy man, doost thou not marke, that neyther day nor houre passeth, in which thou doost not augment the heape of Gods wrath, which is reserued for thy destruction? that is, increased and augmented by euery sinne that thou com∣mittest. For although there were no other thing, but the disho∣nest

looke of thine eyes, the impure thought, or vncleane de∣sire, and the hatred of thine hart, the word and periurie of thy mouth, these were enough alone to fill the whole world. But if to these all thy other vices & sinnes be ioyned, meditate (I pray thee) what an vnmeasurable masse of the wrath of GOD thou hast heaped to thy selfe by the space of so many yeares? If the ingratitude and maliciousnes of peruerse men be well searched into, they will shewe vnto vs the greatnesse of the Diuine pu∣nishments.

That thys is true consider the goodnesse and liberalitie of GOD towards men: consider moreouer that which he dyd and sayd in thys world, with that which he suffered for them all. Consider also the commodities and necessaries for the vse of men, prepared of hym, that they might liue well: and all other things that he hath pardoned vnto sinners, or winked at, how many blessings he hath bestowed vpon them, and from hovve many euils he hath deliuered them, and many other kind of fa∣uours and benefits, which daily he bestoweth vpon them. All these things increase and multiply the heape of Gods vvrath. Moreouer, call to thy minde, the forgetfulnesse and negligence of men towards God, and also theyr ingratitude and rebellion, lastly, their blasphemies and contempt, as well of God himselfe, as of his commaundements; which are so great, that not onely they looke for no gaine or profit of theyr sinning, but often∣times, of onely maliciousnes, they tread foolishly all that vnder theyr feete, which the Lord hath commaunded. He therefore, that without any reuerence or shamefastnes despiseth so great a Maiestie, no otherwise then if he were some Figge-tree God; who so often, as Paule speaketh, hath troden vnder-foote the son of God, and hath counted the blood of the Testament as an vnholie thing, wherewith he was sanctified; he that so often hath cruci∣fied him with his works, worse then the works of Pagans, what other thing is to be looked for of him, when the houre of ren∣dering an account shall come, then that he giue the honour to God, or suffer so much punishment, as he hath iniured God? For seeing that GOD is a iust Iudge, it is his duety to bevvare, that the punishments be not lesse then the iniuries done: but that they be like to the sinne of him who hath beene iniurious.

In thys case, if it be God to whom the iniurie is doone, vvhat sentence shall be pronounced against the body and soule of the condemned, that the iniury doone may bee recompenced by worthy punishment? But if in the satisfaction of the offence done to God, the blood of the sonne of God was necessarie, in supplying the dignity of the person, which was wanting & fay∣ling for the greatnes of the punishment, what shall it be, vvhen the recompence shall be performed, not by the dignitie of the person, but onely by the seueritie of the punishment?

But let vs come from the condition of the Iudge, to the con∣dition and quality of the executioner (whose part it will be to execute the sentence and decree of the Iudge.) If it be deman∣ded who it shal be, I say that it shal be the deuil. From whose hands what is to be hoped, I thinke that no man will doubt. Yet that thou mayst vnderstand after some manner, how great the cruelty is of the executioner: I pray thee consider, how cru∣elly he handleth them, which are committed to his power, as was holy Iob. Thou doost see this cruell Tyrant after that manner tyrannizing ouer this innocent man, that after a greater or more cruel manner, he could not tyrannize ouer any reaso∣nable creature: hauing not the least pitty or compassion. Did he not burne his sheepe and his seruants with fire brought from aboue? Did hee not by the Sabaeans steale away all his Oxen and Asses, and by the Chaldaeans steale all his Camels, and slay his seruants with the edge of the sword? Did he not ouerthrow his houses, and with the fal of them kil his children? Did he not at the last smite his body with sore byles, from the sole of his foote to the crowne of his head, neyther left him any other thing, besides a dunghil and a potshard to s••rape him? Hee left him a wife, and vnsound friends, not for his comfort and solace; but that they by theyr speeches, might be as wormes to gnaw and deuoure the very intrals and bowels of poore and misera∣ble Iob. All these things he could, and dared to doe against a man, God permitting it. But what cruelty and extreame tiran∣nie did he practise against our Sauiour, especially in that night, in which he was deliuered to the power of darknesse? This can not be expressed in a fewe words. If therefore this enemy, with all his confederate Catchpols be so cruell, and so direfull and

extreame an executioner, and so bloody an enemy to all man∣kinde: ô wretched man, what wilt thou do, when thou shalt see thy selfe deliuered into his hands, that hee may exercise all his crueltie vppon thee, according to the decree of the Diuine iu∣stice? Alas this matter is too horrible. Neither must thou think that this punishmēt is for one night, for one day, or for one yere, but that it shall endure for euer, that is, throughout all eternity. What doth it seeme vnto thee? doost thou thinke that thou art committed to the hands of a good man? O what an obscure & blacke day will that be, when thou shalt vnderstand thy selfe to be committed to the power of Wolues so rauenous? But that thou maist better vnderstand, what friendshyp is to be looked for of these deuils, I will relate vnto thee a notable example, re∣corded long agoe of Saint Gregory.

There was of late, sayth hee, a certaine young man that re∣mained amongst vs, his name was Theodorus, of a dissolute life, and most negligent of his health and safetie. In thys same plague which lately hath consumed the greater part of our peo∣ple, he was strooken with it in his groyne, and was brought to deaths doore. Whilst he was drawing to his last home, certaine brethren came vnto him, that they might pray to God for him. Now already the vtmost parts of his body were dead, only vitall heate remained in his breast. All the brethren began to pray so much the more earnestly for him, by how much he hasted more speedily to his end. Then on a suddaine, he beganne to cry out to the brethren kneeling about him, and with his exclamations to interrupt theyr prayers, saying; Depart, depart. Beholde, I am gyuen to a Dragon to be deuoured, who by reason of your presence cannot deuoure me. Hee hath already swallowed vp my head into his mouth; giue place, that he may no more tor∣ment me; but let him doe that he is to doe. If I be gyuen to be deuoured of him, why am I delayed by you? Then the bre∣thren began to say vnto him: Brother, what is that which thou speakest? Call vpon the name of Iesus Christ our deliuerer. He aunswered, saying: I would call vpon the name of Christ, but I cannot; because I am oppressed with the scales of this Dragon. When the brethren heard thys, they fell prostrate vppon the ground, and began with teares to pray more feruently for hys

release and deliuerance. And beholde on a suddaine, the sick∣man began to cry out, saying; I giue thanks to God, behold the Dragon which would haue deuoured me, is fledde, he durst not stay, beeing feared by your prayers. Now pray, and I will pray with you, that God through Christ, would forgiue my sinnes, for now I am ready to be conuerted, & to leaue thys sinful lyfe, the which he did.

Of the same deuils Saint Iohn speaketh in his Reuelation, by the manner of an horrible figure. And I saw (saith he) a star which was fallen from heauen vnto the earth, and to him was giuen the key of the bottomlesse pitte. And hee opened the bottomlesse pitte, and there arose the smoake of the pitte, as the smoake of a great for∣nace, and the sunne and the ayre were darkned by the smoake of the pitte. And there came out of the smoake Locustes vpon the earth, & vnto thē was giuen power, as the Scorpions of the earth haue power. And it was commaunded them that they should not hurt the grasse of the earth, neither any greene thing, neither any tree: but onely those men, which haue not the seale of God in their foreheads. And to them was commaunded that they should not kill them, but that they should be vexed fiue moneths, and that their paine should be as the paine that commeth of a Scorpion, when hee hath stunge a man. Therefore, •• those dayes shall men seeke death, and shall not finde it, and shal desire to die, & death shall flee from them. And the forme of the Locustes was like vnto horses prepared vnto battaile, and on their heads were as it were crownes like vnto gold, & their faces were like vnto the fa∣ces of men. And they had haire as the haire of vvomen, & their teeth were as the teeth of Lyons. And they had Habbergions, like vnto Habbergions of yron: and the sound of their wings, was like the sound of Charrets, when many Horses runne vnto battaile. And they had tailes like vnto Scorpions, and there were stings in their tailes. He∣therto Saint Iohn. Tell mee nowe, my brother, what was the minde of the holy Ghost, (for he is the Authour of this Scrip∣ture) when vnder that horrible and fearefull figure, he vvould signifie the greatnesse of the scourges of the Diuine iustice? What other intent had he, then that by this terrible horrour he might admonish men, that they be not vnmindfull vvhat the wrath of the Lord God is, and what be the instruments of his iustice: what be the punishments of the wicked, and what is the

power of our aduersaries: that we beeing admonished by the fearefull terrour of these things, may feare to offend God? For what is that starre, which fell from heauen vnto the earth, & to whom the keyes of the bottomlesse pitte were deliuered, but that most bright Angell who fell from heauen, to whom vvas giuen the power of darknes? And what be those Locustes like vnto Horses prepared for the warre, but hellish Furies, Armies of damned companions, assistants, helpers, and ministers vnto him, who are deuils? what is the grasse, what the greene plants, which they are forbidden to hurt, but the iust, who are greene, and doe florish by the dew of the Diuine grace, and doe bring foorth fruite to eternall life? Who be they that haue not the seale of God in their foreheads, but they that haue not the spirit of God, who is the seale of his seruaunts, and of the Sheepe of his flock.

Therefore, against those miserable and wretched ones, such an Armie of the Diuine iustice is prepared, that both in this life and in that to come, according to theyr merrits, they shalbe tor∣mented and tortured of the deuils themselues, whom they haue serued, no otherwise then the Egiptians were vexed of the wa∣ter-flies and frogges, which they adored for Gods. How hor∣rible and fearefull a thing will it be then, in that damned & cur∣sed place to see so many terrible monsters, and hagges so dread∣full? How fearefull will it be there to see that hungry Dragon, fretting and fuming with horrible madnesse: that great Behe∣moth, of whom it is said in the booke of Iob, that his tayle is like a Cedar, that drinketh vp riuers, and feedeth on Mountaines?

Those things that hetherto haue been spoken of vs, do suffi∣ciently declare, how intollerable the punishments of the wicked shall be. For what is to be looked or hoped for of all them, but horrible punishments? What is to be looked for of the great∣nesse and infinitenes of God, I say of the greatnes of his iustice, in punishing wicked men and sinners? vvhat of the greatnes of his patience, which so gently doth forbeare, and expect the re∣pentance of sinners? vvhat of the multitude of his benefits, with which he doth loade sinners, that with the sweetnes of them, he might draw and allure them vnto him? What of the greatnes of his hatred, which he hath against sinne? for that sinne, that

offendeth an infinite Maiestie, merriteth an infinite hate. What of the greatnesse of the furie of our enemies, who are so migh∣tie in torments and tortures, and so ready to doe ill? What I say is to be looked for, or to be hoped of the greatnesse of all these things, but a mightie and vnheard of punishment of sinne? If therefore the punishment be so great which is prepared for sin, neyther may any escape it, neither doth it euer faile; (for so our sayth doth tell vs) what is the reason, or rather the blindnesse of them, who beleeuing and confessing these things, do not regard the intollerable burthen, which they take vpon them when they offend? For they committing but one sinne, are bound to this punishment, which by the fore-said reasons is proued to be so great and so vnmeasurable.

¶ Of the eternitie of these punishments.

BVt besides that those things which hetherto vvee haue re∣membred, be sufficient to beget in vs very great feare & ter∣rour, yet they shall be much more effectuall, if we consider the perpetuitie of these punishments. For if there were any end, or intermission, or refreshing to be found in them, at the least after many thousand yeeres, certainly it would be a great comfort to these miserable and wretched soules. But what shall I speake of Eternitie, which knoweth none other end, then that which the Eternitie of GOD himselfe hath? Which space is so long, that (as a famous Doctour testifieth) if any of those damned should shed but euery thousand yeere one teare, greater aboun∣dance of water shoulde flowe out of his eyes, then this whole world should be able to containe. What thing more terrible can be spoken or thought vpon? But if all the torments vvhich are in hell, were as the pricking of pinnes, yet for their Eternity they might suffice to moue a man, to vndergoe with a cheereful minde, the punishments, tribulations, crosses, and what soeuer miseries are in this world: at least, that hee may escape Eternall punishment.

O that this word Eternall, might alwayes stay and dwell in thy minde, how profitable would it be vnto thee? We reade of a certaine man, very studious and contemplatiue of the vanities of the world, who when on a certaine time he fell into the co∣gitation

of this Eternity, fearing a thing of such continuance, which should haue none end, hee began thus to reason with himselfe: There cannot a man of a sound wit be found in this world, who would accept the gouernment of the whole world, with that condition, that for the space of thirty or forty yeeres together, hee should stretch himselfe vpon a bed strewed with roses and springing flowers: which thing if it be so, what is the madnes, frenzie, and dotage of men, that will for a thing of ve∣rie small moment, embrace a burning firy bed, vpon which he shall be rosted and broyled for euer and euer? This onely con∣sideration was so profitable to that man, and wrought so great fruites in him, that forth-with vices being forsaken, hee sought after Vertue, and in a short time, in such manner profited in them, that hee became an holy man, and a Prelate of the Church.

What will the delicate tenderlings of this world say, who for the noyse of one gnat, doe passe whole nights without sleepe, when they shal see themselues stretched vpon this bed of burning fire, and to be burned in euery part with lyuing flames? And that not for one night, but to endure for euer. To such the Prophet Esay speaketh in these words, Who among you shall dwell with the deuouring fire, who among you shall dwell with the euerlasting burnings? Whose shoulders are so hard or of Iron, that can beare such a burthen so long a time? O nation bewitched and sencelesse, ô men blinded of that old deceiuer, who doth muffle and hood-winke all the world with his de∣ceipts and guiles. What I pray thee is more strange from rea∣son, then that men regard and respect euery small trifle, that pertayneth to this life: and in a matter of so great moment, are so inconsiderate and negligent? If we doe not see these things, what wil we see? What wil we feare, if we doe not feare these things, or what shal we fore-see, if we doe not fore-see these things? But if these things be so, why doe we not embrace ver∣tues with great alacrity of spirit, although they be hard and dif∣ficult▪ at the least that we may eschew these euils?

It is most certaine, that if God should grant to thee a choyce, and say; all the time that thou liuest, thou shalt eyther be tor∣mented with the goute, or be extreamely vexed with the tooth∣ache,

which disease neyther night nor day, shal suffer thee to take any case or rest: or if thou wouldest be free from these dis∣eases, thou shalt enter into some austere and straight kinde of lyuing, which thy nature can hardly brooke: consider with thy selfe which of these thou wouldest choose. I doe not thinke that a man can be found so foolish, who (for the onely loue of himselfe) would not choose rather this straight kinde of liuing, then that he would endure so long time these griefes and do∣lours. Seeing that therefore the discruciatements and dolours that we speake of, are infinitely more greeuous, & in diuturnity of time without any comparison longer: and this austere and straight kinde of lyuing, which God requireth of thee, is much more lesse, then that thy nature can brooke and beare: vvhat madnes is it then to be vnwilling to vndergoe so small labours, and so short troubles, by which thou mayest escape those eter∣nall torments? Who doth not see that this is the greatest errour of this world, and intollerable madnes? But the reward and fruite will be, that whilst a man will not free himselfe here from so great euils, by a small labour of repentance, that there he shall make euerlasting sorrow, and repentance without any fruite or profit. Wee haue a figure of this thing in the furnace, which King Nabuchodonozer commaunded to be heated in Babi∣lon, The flame of which mounted aboue the furnace nine and fortie Cubits; for the defect of one Cubit, it came not to the number of fifty, which signifieth the yeere of Iubily: that we may vn∣derstand, that although these eternall flames of Babilon, that is, of hell, doe burne aboue measure and most cruelly doe torment the miserable and wretched being damned, yet they shall neuer come to that, to obtayne the fauour of a true Iubily. O punish∣ments without profit, ô barren teares, ô sharpe and bitter re∣pentance, yet voyde of all hope and solace. How little of those thinges, that there the damned suffer without fruite, if they heere had suffered willingly and patiently, might haue preser∣ued them from these euils? How easily might they haue beene deliuered, and for how small paines?

Therefore let fountaines of teares flow out of our eyes, and let sighs without ceasing be fetched from the bottome of our harts. Therefore I will mourne and howle, sayth the Prophet, I

will goe without cloathes, and naked; I will make lamentation like the Dragons, and mourning as the Ostriches; because the plagues of my people are greeuous. If these things were suspected of men, and if there were no credite to be giuen to these things, or if they were doubtful and vncertaine, after some manner it were tolle∣rable, if men fel into this error. But we professing all these things most assuredly, and with a most vndoubted beleefe, and know∣ing most certainly, (as our Sauiour sayth) That heauen and earth shal passe; but not one iote or one title of these things shall scape, till all things be fulfilled. And saying plainely, that all these things are to be holden most religiously, and yet liuing securely and negli∣gently, this doth passe all wonder and admiration.

Tell me, ô blind and witles man, what thou doost finde wor∣thy amongst the riches and goods of this world, that may be compared with this price? Graunt it, sayth Saint Ierome, that there is in thee the wisedome of Salomon, the beauty of Absa∣lon, and the strength of Sampson: let the yeeres and life of E∣noch be promised vnto thee; possesse the riches of Craesus, and the power of Octauian: what shall all these things profit thee, if at the length thy body be giuen for meate vnto wormes, and thy soule carried of deuils to hell, be deliuered to euerlasting tor∣ments, to be tortured with the rich Glutton.

Let these things suffice for the first part of our exhortation to Vertue. In the next, we will speake of the seuerall and perticu∣ler prerogatiues and priuiledges of Vertue promised to the vertuous.

The end of the first part.

Notes

• There are but two wayes.
• Ieremy, 24.
• A simili∣tude.
• The great∣nes of the punishment by reason of y^e great∣nes of God.
• Ieremy, 5.
• Ierem. 10.
• Psal. 105. Iob, 26.
• Apoc. 18.
• Heb. 10.
• Math. 10.
• Ecclesi. 2.
• The great∣nes of the iustice of GOD.
• Numb. 16.
• Deut, 28,
• The husbād without the knowledge of his wife, shal eate his sons, and so shall y^e wife without the priuitie of the man, that they might eate alone.
• Of the mer∣cie of God, the greatnes of the pu∣nishment is gathered.
• A simili∣tude.
• The two cōmin••s of Christ cō∣pared.
• In his first Sermon of the Natiui∣tie of our Lord.
• Psalm, 68.
• Rom, 2▪
• Heb. 10.
• The punish∣ment ought to be like to the sin.
• From the person of the executi∣oner, that is, of the deuill, the greatnes of the punish∣ment is ga∣thered.
• Iob, 1.
• In the 4. booke of his Dialog•• chap. 37.
• A fearefull & horrible example.
• Apoc, 9. A descrip∣tion of the deuils pow∣er.
• Exod, 8.
• The con∣clusion.
• A fearfull saying.
• Esay, 33.
• Dan. 3, A notable Allegory.
• Mich. 1.
• Math. 5.