A booke of Christian exercise appertaining to resolution, that is, shewing how that we should resolve our selves to become Christians indeed: by R.P. Perused, and accompanied now with a treatise tending to pacification: by Edm. Bunny.

THE FIRST PART OF THIS BOOKE.

CHAP. I. Of the end and parts of this Booke: with a necessarie advertisement to the Reader.

THIS first booke hath for his proper end, to persuade a Christian by name to become a tru Christian in deede▪ at the least, in resolution of mind. And for that there be two principal things necessary to this effect: therfore this first booke shal be divided into two parts. In the first shal be declared im∣portant reasons and strong persuasions, to pro∣voke a man to this resolution: In the second shal be refuted al the impediments, which our spiritual enimies (the flesh, the world, and the diuell) are wont to lay for the stopping of the same: knowing very wel, that of this resoluti∣on dependeth all our whole seruice of GOD. For he that never resolveth himselfe to doo

wel, and to leave the dangerous state of sin wherin he liveth, is far of from ever doing the same. But he that somtimes resolveth to do it, although by frailty he performeth it not at that time: yet is that resolution much accep∣table before God; and his mind the redier to return after to the like resolution again, and by the grace of God, to put it manfully in exe∣cution. But he that wilfully resisteth the good motions of the holie Ghost, and vncurteously contemneth his Lord, knocking at the doore of his conscience, greatly prouoketh the indig∣nation of GOD against him, and commonly groweth harder and harder daily, vntil he be given over into a reprobate sense, which is the next doore to damnation it selfe.

2 One thing therefore I must advertise the Reader before I go any further, that he take great heed of a certaine principal deceit of our ghostly adversarie, whereby he draweth many millions of soules into hel daily: which is, to fear & terrifie them from hearing or reading any thing contrarie to their present humor or resolution. As for example, an usurer, from rea∣ding books of restitution: a lecherer, from rea∣ding discourses against that sin: a worldling, from reading spiritual books or treatises of deuotion. And he useth commonly this argu∣ment to them for his purpose: Thou seest, how thou art not yet resolved to leave this trade of life, wherin thou art: and therfore the reading

of these books wil but trouble and afflict thy conscience, and cast thee into sorrow and me∣lancholie, and therefore read them not at al▪ This (I saie) is a cunning sleight of Satan, wher∣by he leadeth many blindfolded to perdition: euen as a faulkener carieth manie hawks qui∣etly being hooded, which otherwise he could not do, if they had the vse of their sight.

3 If ignorance did excuse sin, then this might be some refuge for them that would live wic∣kedly: But this kind of ignorance (being vo∣luntarie and wilful) increaseth greatly both the sin, and the sinners euil state. For of this man the holie Ghost speaketh in great disdain. Noluit intelligere vt bene ageret. He would not vn∣derstand to do well. And again: Quia tu scientiam repulisti, repellam te. For that thou hast reiected knowledge I will reiect thee. And of the same men in another place the same holy Ghost saith: They do lead their lives in pleasure, and in a moment go down vnto hell, which say to God, Go from vs, we will not have the knowledge of thy wais. Let euery man therfore beware of this deceit, and be content at the least, to read good bookes, to frequent devout company, and other like good means of his amendment, albeit he were not yet re∣solved to follow the same: yea although he should find some greefe and repugnance in himselfe to do it. For these things can never do him hurt, but may do him very much good: and it may be, that the very contrarictie and

repugnance which he beareth in frequenting these things against his inclination, may move the merciful Lord, which seeth his hard case, to give him the victorie over himselfe in the end, and to send him much more comfort in the same, than before he had dislike. For he can easily do it, only by altering our tast with a litle drop of his holie grace, and so make those things most sweet and pleasant, which before tasted both bitter and vnsaverie.

4 Wherfore as I would hartily wish everie Christian soule, that cometh to read these con∣siderations following, should come with an in∣different mind laid down wholy into Gods hands, to resolve and do, as it should please his holy spirit to move him unto, although it were to the losse of all worldlie pleasures whatsoe∣ver (which resignation is absolutely necessarie to everie one that desireth to be saved) so, if some can not presently win that indifferencie of themselves, yet would I counsel them in any case to conquer their minds to so much pa∣tience, as to go through to the end of this booke, and to see what may be said at least to the matter, although it be without resolution to follow the same. For I doubt not, but God may so pearse these mens harts before they come to the end, as their minds may be alte∣red, and they yeeld themselues unto the hum∣ble and sweet service of their Lord and Savi∣our, and that the Angels in heaven may rejoice

and triumph of their regaining, as of sheepe most dangerously lost before.

CHAP. II. How necessarie it is to enter into earnest consideration and meditation of our estate.

THE prophet Ieremie af∣ter a long complaint of the miseries of his time, fallen upon the Iewes by reason of their sins, vtte∣reth the cause thereof in these words: Al the earth is fallen into utter desolation, for that there is no man which considereth deeply in his hart. Signifieng hereby, that if the Iewes would haue entered into deepe and earnest consideration of their liues and estate, before that great desolation fel vpon them, they might haue escaped the same, as the Niniuites did by the fore-warning of Ionas: albeit the sword was now drawen, and the hand of God stretched out, within fortie daies to destroy them. So important a thing is this considera∣tion. In figure wherof, al beasts in old time, which did not ruminate, or chew their cud, were accounted vnclean by the law of Moises: as no dowt, but that soule in the sight of God must needs be, which resolveth not in hart, nor

cheweth in often meditation of minde, the things required at hir hands in this life.

2 For, of want of this consideration, and du meditation, all the foul errors of the world are committed, and many thousand Christians do find themselves within the verie gates of hel, before they mistrust any such matter towards them: being caried thorough the vale of this life blindfolded with the veile of negligence and inconsideration, as beasts to the slawghter hows, and never suffered to see their own dan∣ger, vntil it be too late to remedie the same.

3 For this cause the holy scripture doth re∣commend vnto us most carefully, this exercise of meditation, and diligent consideration of our duties, to deliver us thereby from the pe∣ril, which inconsideration leadeth us unto.

4 Moises hauing delivered to the people his embassage from God, touching al particulars of the law, addeth this clause also from God, as most necessarie: These words must remain in thy hart, thou shalt meditate vpon them, both at home, and abroad, when thou goest to bed, and when thou risest again in the morning. And again, in another place: Teach your children these things, that they may me∣ditate in their harts upon them. The like comman∣dement was given by God himselfe, to Iosua at his first election to govern the people: to wit, that he should meditate vpon the law of Moises both day & night, to the end, he might keepe and perform the things written therein.

And God addeth presently the commoditie he should reap thereof. For then (saith he) shalt thou direct thy way aright, and shalt vnderstand the same. Signifieng, that without this meditation a man goeth both amisse and also blindly, not knowing himselfe whither.

5 Saint Paul having described vnto his schol∣ler Timothie, the perfect dutie of a Prelate, ad∣deth this advertisement in the end: Haec medi∣tare. Meditate▪ ponder and consider vpon this. And fi∣nally, whensoever the holy scripture describeth a wise, happie, or iust man (for all these are one in scripture, for that justice is only tru wisdome and felicitie:) one cheefe point is this: He wil meditate upon the law of God, both day and night. And for examples in the scripture, how good men did use to meditate in times past, I might here reckon vp great store, as that of Isaac, who went foorth into the feelds towards night to meditate: also that of Ezechias the king, who (as the scripture saith) did meditate like a dove that is, in silence, with his hart only, without [ B] noise of words. But above al other, the exam∣ple of holie David is singular, herein, who eve∣ry where almost, maketh mention of his conti∣nual exercise in meditation, saieng to God: I did meditate upon thy cōmandements which I loved. And again: I wil meditate vpon thee in the mor∣nings. And again: O Lord how have I loved thy law? It is my meditation al the day long. And with what fervour and vehemencie he used to make these

his meditations, he sheweth when he saith of himselfe: My hart did wax hot within me, and fire did kindle in my meditations.

6 This is recorded by the holy Ghost of these ancient good men, to confound vs which are Christians, who being far more bound to fer∣vour than they, by reason of the greater bene∣fits we have received: yet do we live so lazily (for the most part of us) as we never almost en∣ter into the meditation and earnest considera∣tion of Gods laws and commandements; of the mysteries of our faith; of the life, and death of our Saviour; or of our dutie towards him: and much lesse do we make it our daily studie and cogitation, as those holie kings did, not∣withstanding al their great busines in the cō∣monwealth.

7 Who is there of vs now adaies, which ma∣keth the laws and commandements or justifi∣cations of God (as the scripture termeth them) his daily meditations as king David did? Nei∣ther only in the day time did he this, but also by night in his hart, as in another place he te∣stifieth of himselfe. How many of vs do passe over whole dais, and months without ever en∣tring into these meditations? Nay, God grant there be not many Christians in the world, which know not what these meditations do mean. We beleeve in grosse the mysteries of our Christian faith, as that there is an hel; an heaven; a reward for vertu; a punishment for

vice; a judgement to come; an accompt to be made; and the like: but for that we chew them not wel by deepe consideration, and do not di∣gest them wel in our harts, by the heat of me∣ditation; they helpe vs little to good life, no more than a preservative put in a mans pocket can helpe his health.

8 What man in the world would adventure so easily vpon sin (as commonly men do, which drink it up as easily as beasts drink water) if he did consider in particular the great danger and losse of grace; the losse of Gods favour, and purchasing his eternal wrath; also the death of Gods own son sustained for sin; the inaesti∣mable torments of hel for the everlasting pu∣nishment of the same? Which albeit everie Christian in summe doth beleeve: yet bicause the most part do never consider them with du circumstances in their harts: therefore they are not moved with the same, but do beare the knowledge thereof locked vp in their breasts, without any sense or feeling: even as a man ca∣rieth fire about him in a flint stone without heat; or perfumes in a pommander without smel, except the one be beaten, and the other be chafed.

9 And now to come nere our matter, which we mean to handle in this booke) what man living would not resolve himselfe thorowly to serve God in deed, and to leave al vanities of the world, if he did consider as he should do,

the waightie reasons he hath to moove him thereunto: the reward he shal receive for it; and his infinite danger if he do it not? But bi∣cause (as I have said (scarce one among a thou∣sand doth enter into these considerations, or if he do, it is with lesse attention, or continuance, than so great a matter requireth, herof it com∣meth, that so many men perish daily, and so few are saved: for that, by lack of consideration, they neuer resolve themselves to live as they should do, and as the vocation of a Christian man requireth. So that we may also complain with holie Ieremie, alledged in the beginning, that our earth also of Christianitie, is brought to desolation, for that men do not deeply con∣sider in their harts.

10 Consideration is the key which openeth the dore to the closet of our hart, where al our bookes of account do lie. It is the looking glasse, or rather the very eie of our soule, wher∣by she seeth hir selfe, and looketh into al hir whole estate: hir riches; hir good gifts; hir de∣fects; hir safetie; hir danger; hir waie she wal∣keth in; hir pase she holdeth: and finally, the place and end which she draweth unto. And without this consideration, shee runneth on blindly into a thousand brakes and briers, stumbling at every step, into some one incon∣venience or other, and continually in peril of some great & deadlie mischief. And it is a won∣derful matter to think, that in other busines

of this life, men both see and confesse, that no∣thing can be either begun, prosecuted, or wel ended, without consideration: and yet in this great busines of the kingdome of heaven, no man almost vseth or thinketh the same neces∣sarie.

11 If a man had to make a journey but from England to Constantinople, albeit he had made the same once or twise before, yet would he not passe it over without great and often consideration: especially, whether he were right, and in the way or no; what pase he held; how neere he was to his wais end; and the like. And thinkest thou (my deer brother) to passe from earth to heaven, and that, by so manie hils, and dales, and dangerous places, never passed by thee before, and this without any consideration at al? Thou art deceived if thou thinkest so, for this journey hath far more need of consideration, than that, being much more subject to bypaths and dangers: every plea∣sure of this world; every lust; every dissolute thought; every alluring sight▪ and tempting sound; every divel vpon the earth, or instru∣ment of his (which are infinite) being a theefe, and lieng in wait to spoil thee, and to destroy thee vpon this way towards heaven.

12 Wherfore I would give counsel to every wise passenger, to looke wel about him, and at least wise once a day, to enter into considerati∣on of his estate, and of the estate of his treasure

which he carieth with him, in a brickle vessel, as Saint Paul affirmeth, I mean his soule, which may as soone be lost by inconsideration, as the smallest, and nicest jewell in this world, as part∣ly shall appeer by that which heerafter I have written for the help of this consideration, wherof both I my self and al other Christians do stand in so great need in respect of our ac∣ceptable service to God. For surely if my soul, or any other did consider attentievly but a few things of many which she knoweth to be trew: she could not but speedily reform hir self, with infinite mislike and detestation of hir former course. As for example, if she considered tho∣roughly that hir only comming into this life was to attend to the service of God; and that she notwithstanding attendeth only, or the most part, to the vanities of this world: that she must give account at the last day of every idle word; and yet that she maketh none account, not only of words, but also, not of evil deeds: that no fornicator, no adulterer, no vsurer, no couetous, or vnclean person shal ever enjoy the kingdome of heaven, as the scripture saith; and yet she thinketh to go thither, living in the same vices: that one only sin hath ben suffici∣ent to damn many thousands togither; and yet she being loden with many, thinketh to escape: that the way to heaven is hard, strait, and pain∣ful, by the affirmation of God himself; and yet she thinketh to go in, living in pleasures and

delites of the world: that al holie saints that ever were (as the Apostles, & mother of Christ hir self, with al good men since) chose to them selves to live an austere life (in painful labour, profitable to others, fasting, praieng, punishing their bodies, and▪ the like) and for al this, lived in feare and trembling of the judgements of God; & she, attending to none of these things, but folowing hir pastimes, maketh no doubt of hir own estate: If (I saie) my soule or anie o∣ther did in deede, and in earnest consider these things, or the least part of a thousand more that might be considered, and which our Chri∣stian faith doth teach vs to be tru: she would not wander (as the most part of Christian souls do) in such desperate peril thorough want of consideration.

13 What maketh theeves to seeme mad vn∣to wise men, that seing so manie hanged dailie for theft before their eies wil yet notwithstan∣ding steal again, but lak of consideration? And the verie same cause maketh the wisest men of the world to seeme verie fooles, and worse than frantiks vnto God and good men, that knowing the vanities of the world, and the danger of sinful life, do folow so much the one, and feare so litle the other. If a law were made by the authoritie of man, that whosoever shuld adventure to drink wine, should without de∣laie hold his hand but half an hour in the fire, or in boiling lead, for a punishment: I thinke

manie would forbear wine, albeit naturallie they loued the same, and yet a law being made by the eternal maiestie of God, that whosoe∣ver committeth sin, shal boile everlastinglie in the fire of hel, without ease or end: manie one for lack of consideration, do commit sin, with as litle fear, as they do eat or drink.

14 To conclude therfore, consideration is a most necessarie thing to be taken in hand, especiallie in these our daies, wherin vanitie hath so much prevailed with the most, as it se∣meth to be tru wisdome, and the contrarie therof, to be meere follie, and contemptible simplicitie. But I doubt not by the assistance of God, and help of consideration, to discover in that which foloweth, the error of this mat∣ter unto the discreet Reader, which is not wil∣fullie blinded, or obstinatelie given over unto the captivitie of his ghostlie enimie (for some such men there be:) of whom God saith as it were pitieng and lamenting their case, They haue made a leag with death, and a couenant with hel it self: that is, they wil not come out of the danger wherin they be, but wil headlong cast themselves into everlasting perdition, rather than by consideration of their estate, recover to themselves eternal life and glorie, from which deadlie obstinacie the Lord of his mercie deliver us all, that belong unto him.

CHAP. III. Of the end for which man was created, and placed in this world.

NOw then, in the name of almightie God, and with the assistance of his holie spirit, let the Christian man or woman desirous of salvation, first of al consider attentivelie, as a good marchant-factour is wont to do, when he is arrived in a strange countrie; or as a captain sent by his prince to some great exploit is ac∣customed when he commeth to the place ap∣pointed: that is, to think for what cause he came thither; why he was sent; to what end; what to attempt; what to prosecute; what to perform; what shalbe expected and required at his hands vpon his return by him that sent him thither! For these cogitations (no doubt) shal stir him vp to attend to that which he came for, and not to emploie himself in im∣pertinent affaires. The like (I saie) would I have a Christian to consider, and to aske of himself, why and to what end was he crea∣ted of God, and sent hither into this world, what to do, wherein to bestow his daies, he shal finde, for no other cause or end, but on∣lie

to serve God in this life. This was the con∣dition of our creation, and this was the onlie consideration of our redemption, prophesied by Zacharie before, That we being delivered from the hands of our enimies, might serve him in holines and righteousnes al the daies of our life.

2 Of this it followeth first, that seing the end and final cause of our being in this world, is to serve God in this life, that whatsoever we do, or endevour, or bestow our time in, either contrarie, or impertinent to this end, which is only to the service of God, though it were to gain al the kingdoms of the earth: yet is it meere vanitie, follie, and lost labour; and wil turn vs one day to greefe, repentance, and confusion; for that it is not the matter for which we came into this life, or of which we shal be asked account at the last day, except it be to receave judgement for the same.

3 Secondlie, it foloweth of the premisses, that seing our only end and busines in this world, is to serve God, and that al other earth∣ly creatures are put here to serve vs to that end; we should (for our parts) be indifferent to al these creatures, as to riches or povertie; to health or sicknes; to honour or contempt: and we should desire only so much, or litle of the same, as were best for vs to our said end that we intend; that is, to the service of God, for whosoever desireth or seeketh the crea∣tures more than this, runneth from his end

for the which he came hither.

4 By this now may a careful Christian take some scantling of his own estate with God, & make a conjecture whether he be in the right way or no. For if he attend only or principally to this end, for which he was sent hither, that is, so serve God, if his cares, cogitations, stu∣dies, endevours, labours, talk, and other his actions, run upon this matter, and that he ca∣reth no more for other creatures, as honor, ri∣ches, learning, and the like: then they are ne∣cessarie vnto him for this end, which he pre∣tendeth: if his daies and life (I say) be spent in this studie of the service of God, then is he dowtles a most happy and blessed man, and shal at length attain to the kingdom of God.

5 But if he find himself in a contrarie case, that is, not to attend to this matter for which only he was sent hither, nor to haue in his hart and studie this service of God, but rather some other vanitie of the world, as promotion, wealth, pleasure, sumptuous apparel, gorgious buildings, bewtie, or any other thing els that pertaineth not to this end: if he spend his time (I say) about these trifles, having his cares and cogitations, his talk and delight, more in them than about the other great busines for which he was sent: then is he in a perilous course, ••eading directly to perdition, except he alter ••nd change the same. For most certain it is, that whosoever shal not attend vnto the ser∣vice

he came for, shal never attain to there∣ward promised to that service.

6 And bicause the most part of the world, not only of infidels, but also of Christians, do amisse in this point, and do not attend to this thing for which they were only created and sent hither: thence it is that Christ and his holy saints have alwais spoken so hardly of the smal number that are in state of salvation even a∣mong Christians, and have uttered some spee∣ches which seeme very rigorous to flesh and blood, and scarce trew, albeit they must be fulfilled: as, that It is easier for a camel to go tho∣rough a nedels eie, than for a rich man to enter into heaven. The reason of which saieng (and many mo) standeth in this, that a rich man or world∣ling attending to heap riches can not attend to do that which he came for into this world, and consequently never attain heaven, except God work a miracle, and so cause him to con∣temn his riches, and to vse them only to the service of God: as som times he doth, and we haue a rare example in the Gospel of Zacheus, who being a very rich man, presently vpon the entering of Christ into his house, and much more into his hart by faith, gave half his goods vnto the poore, and offered withal, that whom soever he had injuried, to him he would make four-times so much restitution.

7 But hereby now may be seene the lamen∣table state of manie thousand Christians in

the world, which are so far of from bestowing their whole time and travel in the service of God, as they never almost think of the same; or, if they do, it is with very little care or atten∣tion. Good Lord, how many men and women be there in the world, which bearing the name of Christians, scarce spend one hour of fower and twentie in the service of God! How many do beat their brains about worldlie matters; and how few are troubled with this care! How manie find time to eate, drink, sleepe, disport, deck, and paint themselues out to the world; and yet have no time to bestow in this greatest busines of all other! How many spend over whole daies, weeks, months, and yeers, in hau∣king, hunting, & other pastimes; without ma∣king account of this matter! What shall be come of these people? What wil they say at the day of judgement? What excuse wil they have?

8 If the marchant factor (which I spake of before) after many yeers spent beyond the seas returning home to geeve accounts to his mai∣ster, should yeeld a reconing of so much time spent in singing, so much in daunsing, so much in courting, and the like: who would not laugh at his accounts? But being further asked by his maister, what time he bestowed on his mar∣chandise which he sent him for; if he should answer, none at all, nor that he ever thought or studied upon that matter: who would not

think him woorthie of all shame, and punish∣ment? And surely with much more shame and confusion shall they stand at the day of judg∣ment, who being placed here to so great a bu∣sines, as is the service of almightie God, have notwithstanding neglected the same, bestow∣ing their studies, labors, and cogitations in the vain trifles of this world: which is as much from the purpose, as if men being placed in a course to run at a golden game of infinit price, they should leave their mark, and some step a∣side after flies, or fethers in the aire; and some other stand still gathering up the dung of the ground. And how were these men woorthie (trow you) to receave so great a reward as was proposed to them?

9 Wherfore (deer Christian) if thou be wise, consider thy case while thou hast time, follow the Apostles counsel: examin thy own works, & wais, & deceave not thy self. Yet maist thou have grace to reform thy self, bicause the day time of life yet remaineth. The dreadful night of death wil overtake thee shortly, when there wil be no more time of reformation. What wil al thy labour and toil in procuring of worldly wealth, profit or comfort thee at that hour, when it shal be said to thee, as Christ said to thy like in the gospel, when he was now come to the top of his worldly felicitie: Thou foole, this night shal they take away thy soul: and then, who shal have the things, which thou hast gotten togither?

Beleeve me (deer brother) for I tel thee no un∣truth, one hour bestowed in the service of God, wil more comfort thee at that time, than an hundred yeeres bestowed in advauncing thy selfe and thy house in the world. And if thou mightest feele now the case, wherin thy poore hart shal be then, for omitting of this thing, which it should most have thought up∣on: thou wouldest take from thy sleepe, and from thy meat also, to recompence thy negli∣gence for the time past. The difference betwixt a wise man & a foole is this, that the one pro∣videth for a mischeef while time serveth: but the other, when it is too late.

10 Resolve thy self therfore good Christian while thou hast time. Resolve thy self without delay, to take in hand presently and to apply for the time to come, the great and weightie busines for which thou wast sent hither▪ which only in deed is weightie and of importance; and al others are meere trifles and vanities, but only so far forth as they concern this. Be∣leeve not the world, which for running awrie in this point, is detested by thy saviour; and every frend therof, pronounced an enimy to him by his Apostle. Say at length unto thy sa∣viour, I do cōfesse unto thee O Lord, I do con∣fesse & can not deny, that I have not hitherto attended to the thing for which I was created, redeemed, and placed here by thee: I do see my errour, I can not dissemble my greevous

fault: & I do thank thee ten thowsand times, that thou hast given me the grace to se it, while I may yet by thy grace amend it: which by thy holy grace I mean to do, and without delay to alter my course: beseeching thy divine maje∣stie, that as thou hast given me this light of un∣derstanding to see my danger, and this good motion to reform the same; so thou wilt con∣tinew towards me thy blessed assistance, for performance of the same, to thy honor and my souls health. Amen.

CHAP. IIII. Of the end of man in particular: and of two spe∣cial things required at his hands in this life

HAving spoken of the end of man in general in the former chap∣ter, & shewed that it is to serve God: it seemeth convenient (for that the matter is of great and singular importance) to treat somwhat more in particular, wherin this service of God doth consist: that therby a Christian may iudge of himself, whether he perform the same or no; and consequently, whether he do the thing for which he was sent into this world.

2 First therfore it is to be understood, that the whole service which God requireth at a

Christian mans hands in this life, consisteth in two things: the one, to fly evil; & the other to do good. And albeit these two things were required of us also before the coming of Christ (as appeareth by Dauid whose cōmandement is general; Decline from evil, and do good: and by Esay the prophet whose words are; Leave to do perversly, and learn to do wel.) Yet much more particularly, and with far greater reason are they demaunded at the hands of Christian people, who by the death and passion of their Redeemer, do receave grace and force to be a∣ble in some measure to perform these two things, which the law did not give, albeit it commanded the same.

3 But now we being redeemed by Christ, & receaving from him not only the renewing of the same cōmandement, for the performance of these two things, but also force and abilitie by his grace wherby we are made somwhat a∣ble to do the same: we remain more bound therto in reason and dutie than before, for that this was the fruit and effect of Christ his holy passion as Saint Peter saith, That we being dead to sin, should live vnto righteousnes. Or as Saint Paul more plainly declareth the same when he saith, The grace of God our Saviour hath appea∣red to al men, instructing vs to this end, that we re∣nouncing al wickednes, and worldly desires, should live soberly, iustly, and godly in this world.

4 These two things then are the service of

God, for which we were sent into this world: the one to resist sin; the other to folow good works. In respect of the first we are called sol∣diers, & our life a warfare upon the earth: for that as soldiers do alwais lie in wait to resist their enimies: so ought we to resist sin and the temptations therof. And in respect of the se∣cond, we are called labourers, stewards, fer∣mers, and the like, for that as these men attend diligently to their gain and increase of sub∣stance in this life, so should we to good works, to the glorie of God, and benefit of others here in this life.

5 These therfore are two special points which a Christian man should meditate upon; two special exercises wherin he shuld be occupied: two special legs wherupon he must walk in the service of God: and finally two wings wherby he must flie and mount up unto a Christian life. And whosoever wanteth either of these, though he had the other: yet can he not as∣cend to any tru godlines, no more than a bird can fly lacking one of hir wings. I say, that nei∣ther innocencie is sufficient without good works: nor good works any thing available, where innocencie from sin is not. The later is evident by the people of Israel, whose sacrifi∣ces, oblations, praiers, and other good works commended and commanded by God him∣self, were oftentimes abhominable to God: for that the dooers thereof lived in sin and

wickednes, as at large the prophet Esay decla∣reth? The former also is made apparant by the parable of the foolish virgins, who, albeit they were innocent from sin, yet bicause they gave not attendance, they were shut out of the doores. And at the last day of judgment Christ shal say to the damned, bicause you clothed me not, fed me not, and did not other deedes of charitie appointed to your vocation: ther∣fore go you to everlasting fire, &c. Both these points then are necessarie to a Christian to the service of God: and so necessarie, as one with∣out the other availeth not, as I have said. And touching the first, which is resisting of sin, we are willed to do it even unto death, and with the last of our blood (if it were need) and in di∣vers places of scripture, the holy ghost willeth vs most diligently to prepare our selves, to re∣sist the divel manfully which tempteth vs to sin: and this resistance ought to be made in such perfect maner as we yeeld not wittingly and willingly to any sin whatsoever, either in work, word, or consent of hart, insomuch that whosoever should give secret consent of mind to the performance of a sin, if he had time, place, and abilitie therunto, is condemned by the holy scripture in that sin, even as if he had cōmitted the same now in act. And touching the second, which is good works, we are wil∣led to do them abundantly, diligently, joiful∣ly, and incessantly, for so saith the scripture.

Whatsoever thy hand can do, do it instantly. And a∣gain: Walk worthy of God, fructifieng in every good work: And again Saint Paul saith: Let us do good works unto al men. And again in the very same place; Let us never leave of to do good, for the time wil come when we shal reap without end. And in a∣nother place he willeth vs To be stable, immovea∣ble, and abundant in good works, knowing that our la∣bor shal not be unprofitable.

6 By this it may be seen (deer brother) what a perfect creature is a good Christian, that is, as Saint Paul describeth him, The hand work of GOD, and creature of Christ to good works, wherin he hath prepared that he should walk. It ap∣peareth (I say) what an exact life the tru life of a Christian is: which is a continual resistance of al sin, both in thought, word, and deed, and a performance or exercise of al good works, that possibly he can devise to do. What an An∣gelical life is this? Nay more than Angelical, for that angels being now placed in their glo∣ry, have neither temptation of sin to resist, nor can do any work (as we may) for to encrease their further glorie.

7 If Christians did live according to this their duty, that is in doing al good that they might, & never consenting to evil: what nee∣ded there almost any temporal laws? What a goodly common wealth were Christianitie? Who wil not marvel at the rare examples of many good forefathers of ours, wherin such

simplicitie, such truth, such conscience, such almsdeeds, such sinceritie, such vertu, such re∣ligion and devotion, is reported to have been. The cause was, for that they studied upon these two points of a Christian mans duty, and la∣bored for the performance therof, every man as God gaue him grace. And we bicause we look not into these matters, are become as loose and wicked in life, as ever the Gentils, or infidels were. And yet is God the same God stil, and wil accept at our hands no other ac∣count, than he did of those forefathers of ours, for the performance of these two parts of our duty towards him. What then shal become of us, which do not live in any part as they did? And to enter yet somwhat more into the par∣ticular consideration of these things, who is there now a daies amongst common Christi∣ans (for no doubt there be in secret many ser∣vants of God which do it) but of those which beare the name of Christians, and most stur abroad in the world, who is there (I say) that taketh any pain about the first point, that is, touching the resisting of the concupiscence of sin? Which concupiscence, or natural moti∣on of sin, remaining in us, as a remnant of our natural maladie in punishment of the sin of our first father Adam, is left in us now after baptisme, ad agonem, that is, to strive withal, & to resist. But alas how many be there which do resist (as they should) these evil motions of

concupiscence? Who doth ever examine his conscience of the same? Who doth not yeeld cōmonly consent of hart, to every motion that commeth, with pleasure: of covetousnes, of anger, of revenge, of pride, of ambition, and (above al) of lecherie, and other filthie sins of the flesh: knowing notwithstanding (by the protestation of our Saviour Christ himselfe) that every such consent of hart, is as much in substance of sin, as the act, and maketh the soul guiltie of eternal damnation!

8 It is a woonderful matter to consider, and able to make a man astonied to think, what great care, fear, diligence, and labor, good men in old times did take about this matter of re∣sisting sin, and how litle we take now. Iob the just, having lesse cause to fear than we, saith of himselfe: I did fear al my doings (ô Lord) conside∣ring that thou doost not pardon such as offend thee. But the good king David which had now ta∣sted Gods heavy hand for consenting to sin before, sheweth himselfe yet more careful and fearful in the matter, when he saith: I did medi∣tate in the night time together with my hart, and it was my whole exercise, and I did brush or sweep mine own spirit within me. What a diligent examinati∣on of his conscience, thoughts and cogitati∣ons was this in a king! And al this was for the avoiding and resisting of sin: as also it was in Saint Paul, who examined his conscience so narrowly, & resisted al temptations with such

diligence, & attention, as he could pronounce of himselfe, that to his knowledge he was in his ministerie guiltie of nothing: albeit he doth confesse in another place, that he had most vile and strong temptations of the flesh laied upon him of the devil by Gods appoint∣ment. Yet by the grace of Christ he resisted and overcame al. For the better performance wher∣of it is likely that he used also these external helps and remedies of tru fasting, earnest prai∣eng, diligent watching, and severe chastising of his body, by continual and most painful la∣bour in his vocation, wherof he maketh men∣tion in his writings. As also al godly men (by his example) have used the like helps since, for the better resisting of sinful temptations when need required, and the like. Wherof I could here recite great store of examples out of the holy fathers: which would make a man to woonder, and afeard also (if he were not past fear) to see what extream pain and dili∣gence those first Christians tooke, in watching every little sleight of the devil, and in resisting every little temptation or cogitation of sin: wheras we never think of the matter, nor make account either of cogitation, consent of hart, word, or work: but do yeeld to al, whatsoever our concupiscence moveth us unto; do swalow down every hook laid vs by the devil; and most greedily do devour every poisoned pleasant bait, which is offered by the enimy for the de∣struction

of our souls: and thus much about resisting of sin.

9 But now touching the second point, which is continual exercising our selves in good works, it is evident in itselfe, that we utterly fail (for the most part of us) in the same. I have shewed before how we are in scripture cōman∣ded to do them, without ceasing, and most di∣ligently whiles we have time of day to do them in: for as Christ saith; The night wil come when no man can work any more. I might also shew how certein of our forefathers the saints of God, were most diligent and careful in doing good works in their dais, even as the husbandman is careful to cast seed into the ground whiles fair weather lasteth, and the merchant to lay out his mony whiles the good market endureth. They knew the time would not last long which they had to work in: and therfore they bestir∣red themselves whiles opportunitie served: they never ceased, but came from one good work to another, wel knowing, what they did, and how good and acceptable service it was unto God.

[ B] 10 If there were nothing els to proove their wonderful care and diligence herein: yet the infinite monuments of their almes-deeds, yet

extant to the world, are sufficient testimonies of the same: to wit, the infinite churches buil∣ded, and indued with great & abundant main∣tenance for the ministers of the same: so manie schooles, colledges, vniversities: so many brid∣ges, highwais, and publik commodities. Which charitable deeds (and a thousand mo both pri∣vate and publik; secret and open, which I can∣not report) came out of the purses of our good ancesters: who oftentimes not only gave of their abundance, but also saved from their own mouths, and bestowed it upon deeds of chari∣tie, to the glorie of God; and benefit of others. Wheras we are so far of from giving awaie our necessaries, as we wil not bestow our very su∣perfluities: but wil imploy them rather, upon hawks and dogs, and other brute beasts, and somtimes also upon much viler uses, than to the releefe of our poore brethren.

11 Alas (deer brother) to what a carelesse and senseles estate are we come, touching our own salvation and damnation! S. Paul crieth out unto us; Work your own salvation with fear and trembling: and yet no man (for that) maketh ac∣count therof. S. Peter warneth us gravely and earnestly; Brethren take you great care to make your vocation and election sure by good works: and yet who (almost) wil think upon them! Christ him∣selfe thundereth in these words; I tel you, make your selves frinds (in this world) of uniust mammon, that when you faint they may receive you into eternal

tabernacles: And yet for al that we are not moved herewithal: so dead we are, and lum∣pish to al goodnes.

12 If God did exhort us to good deeds for his own commoditie, or for any gain that he is to take therby: yet in reason we ought to pleasure him therin, seing we have receaved al from his only liberalitie before. But seing he asketh it at our hands for no need of his own, but only for our gain, & to pay us home again with advantage: it is more reason we should harken unto him. If a common honest man upon earth should invite us to do a thing, promising us of his honestie a sufficient re∣ward, we would beleve him: but God making infinit promises unto us in scripture of eternal reward to our wel doing (as that we shal eat with him; drink with him; raigne with him; possesse heaven with him; and the like) can not move us notwithstanding to works of charitie. But bicause those forefathers of ours were moved herewithal, as having harts of sof∣ter metal than ours are of; therfore they brought foorth such abundant fruit as I have shewed.

13 Of al this then that I have said, the god∣ly Christian may gather, first, the lamentable estate of the world at this day, when amongst the smal number of those which bear the name of Christians, so many are like to perish, for not performing of these two principal

points of their uocation. Secondly, he may ga∣ther the cause of the infinit difference of re∣ward for good and evil in the life to come, which some men wil seeme to marvel at: but in deed is most just and reasonable, considering the great diversitie of life in good and evil men whiles they are in this world. For the good man doth not only endevor to avoid sin: but also by resisting the same, daily and hourly en∣creaseth in the fauor of God. The loose man by yeelding consent to his concupiscence, doth not only lose the favor of God, but also dou∣bleth sin upon sin without number. The good man, besides avoiding sin doth infinit good works, at the least wise in desire and hart, wher greter abilitie serveth not. But the wicked man neither in hart nor deed doth any good at al, but rather seeketh in place therof to do hurt. The good man imploieth al his mind, hart, words, and hands, to the service of God, and of his servants for his sake. But the wicked man bendeth al his force and powers both of body and mind, to the service of vanities, the world, & his flesh. Insomuch, that as the good man increaseth hourly in the favor of God, to which is du increase of grace and glory in hea∣ven: so the evil from time to time, in thought, word, or deed, or in al at once, heapeth up sin and damnation upon himself; to which is du vengeance, and increase of torments in hel: and in this contrarie course they passe over

their lives for twentie, thirtie, or fortie yeeres, and so come to die. And is it not reason now, that seeing there is so great diversitie in their estates: there should be as great or more diversitie also, in their reward? Especially see∣ing God is a great God, and rewardeth smal things with great wages, either of everlasting glorie or everlasting pain. Thirdly and lastly, the diligent and careful Christian may gather of this, what great cause he hath to put in prac∣tise the godly counsel of Saint Paul, which is; That every man should prove and examine his own works. And so be able to judge of himselfe, in what case he standeth: and if upon this exami∣nation he find himselfe awry, to thank God of so great a benefit, as is the revealing of his danger, whiles yet there is time and place to amend. No dowt, many perish daily by Gods justice in their own grosse ignorance, who if they had receaved this special favor, as to see the pit before they fel in, it may be they would have escaped the same. Vse Gods mercie to thy gain then (gentle brother) and not to thy fur∣ther damnation. If thou see by this examina∣tion, that hitherto thou hast not led a tru Christian life: resolve thy self to begin now, and cast not away wilfully that pretious soul of thine, which Christ hath bought so deerly; and which he is most readie to save, and to in∣du with grace and eternal glorie, if thou wouldest yeeld the same into his hands, and be

content to direct thy life according to his most holy, easie, and sweet commandements.

CHAP. V. Of the severe account that we must yeeld to God of the matters aforesaid.

AMongst other points of a prudent servant this is to be esteemed on prin∣cipal, to consider in eve∣rie thing committed to his charge, what account shalbe demanded touch∣ing the same: also what maner of man his maister is: whether gentle, or rigorous; milde or stern; carelesse or exqui∣site in his accounts: also whether he be of abi∣litie to punish him at his pleasure, finding him faultie: and finally, how he hath dealt with o∣thers before in like matters: for according to these circumstances (if he be wise) he wil go∣vern himselfe and use more or lesse diligence in the charge committed.

2 The like wisdome would I counsel a Chri∣stian to use, in the matters before recited: to wit, touching our end for which God sent us hither, & the two principal points therof, en∣joined for our exercise in this life: to consider (I say) what account we shal be demanded for the same; in what maner; by whom; with what

severitie; with what danger of punishment, if we be found negligent and rechlesse therin.

3 For better understanding wherof, it is to be noted first, with what order, and with what ceremonies and circumstances God gave us this charge, or rather made and proclaimed this law of our behaviour and service towards him. For albeit he gave the same commande∣ment to Adam in his first creation, and im∣printed it afterwards by nature into the harts of ech man before it was written (as Saint Paul testifieth) yet for more plain declarations sake, and to convince us the more of our wickednes (as the same Apostle noteth) he published the same law in writing tables, upon the mount Synay: but with such terror, and other cir∣cumstances of majestie (as also the Apostle no∣teth to the Hebrues) as may greatly astonish the breakers therof. Let any man read the nineteene chapter of Exodus, & there he shal see what a preparation there was for the pub∣lishing of this law. First, God calleth Moises up to the hil, and there reckoneth up many of the benefits which he had bestowed upon the people of Israel: and promiseth them many mo, if they would keepe the law which he was then to give them. Moises went to the people, and returned answer again, that they would keepe it. Then caused God the people to be sanctified against the third day, to wash al their garments, and that no man should companie

with his wife: also to be charged that none upon pain of death should presume to mount up to the hil but Moises alone, and that who∣soever should dare but to touch the hil should presently be stoned to death. When the third day was come, the Angels (as Saint Steeven in∣terpreteth it) were readie to promulgate the law. The trumpets sounded mightilie in the aire: great thunder brake out from the sky, with fearce lightenings, horrible clouds, thick mists, and terrible smoke rising from the mountain. And in the midst of al this ma∣jestie, and dreadful terror, God spake in the hearing of al: I am thy Lord God which have brought thee out of the land of Egypt: me only shalt thou serve: and the rest which foloweth, contei∣ning a perfect description of our dutie in this life, cōmonly called the ten commandements of God.

4 Al which terror and majestie, the apostle himselfe as I have said, applieth to this mea∣ning, that we should greatly tremble to break this law, delivered us with such circumstances of dread and fear: signifieng also hereby, that the exaction of this law, must needs be with greater terror at the day of iudgment, seeing that the publication therof, was with such a∣stonishment and dread. For so we see alwais great princes laws to be executed upon the offenders with much more terror than they were proclaimed. And this may be a forcible

reason to move a Christian to looke unto his dutie.

5 Secondly, if we consider the sharp executi∣on used by God upon offenders of this law, both before it was written, and since; we shal find great cause of fear also: as the wonderful punishment upon Adam, & so many millions of people besides, for his one fault: the drow∣ning of al the world togither: the burning of Sodom and Gomorra with brimstone: the reprobation of Saul: the extreame chastise∣ment of David: and the like. Which al being done by God with such rigor, for lesse and fewer sins than ours are, and also upon them, whom he had more cause to spare than he hath to tollerate us: may be admonishments what we must looke for at Gods hands, for breach of this law of serving him in this life.

6 Thirdly, if we consider the speeches and behaviour of our Lord and maister Christ in this matter, we shal have yet more occasion to dowt our owne case: who albeit he came now to redeeme us, and to pardon al, in al mildnes, humilitie, clemencie, and mercie: yet in this point of taking accounts, he is not woont to shew but austeritie and great rigor: not onlie in words, and familiar speeches with his Apo∣stles; but also in examples and parables to this purpose. For so in one parable he damneth that poore servant to hel (where should be we∣ping and gnashing of teeth) only for that he

had not augmented his talent delivered him. And Christ confesseth there of himselfe, that he is a hard man, reaping where he sowed not, and gathering where he cast not abroad: expe∣cting also advantage at our hands, for the ta∣lents lent us, and not accepting onlie his own again. And consequently threatning much more rigor to them which shal mispend his ta∣lents, as the most of us do. Again, he damneth the servant whom he found asleepe: he dam∣ned the poore man, which was compelled to come into the wedding, onlie for that he came without a wedding garment: he damned the five foolish virgins, for that they had not their oile with them, and were not readie (jump at the very hour) to go in with him, and would not know them when they came after: and fi∣nally he promiseth to damn al those (without exception) which shal work iniquitie, as S. Ma∣thew testifieth.

7 Moreover, being asked by a certain ruler on a time, how he might be saved: he would geeve him no other hope (so long as he sought salvation by his works) though he were a prince, but only this; If thou wilt enter into life, keepe the commandements of God. And talking with his disciples at another time of the same matter, he geeveth them no other rule of their life, but this; If ye love me, keepe my commande∣ments. As who should say, if you were never so much my disciples, if ye break my commande∣ments,

there is no more love nor frindship be∣twixt us. And S. Iohn (which best of al others knew his meaning herein) expoundeth it in this sense, when he saith; If a man (saith he) knoweth God, and yet keepeth not his commandements he is a liar, and the truth is not in him. And more yet (to take away al hope or expectation from his disciples of any other way pleasing him than by keeping his commandements) he saith in another place, that He came not to take away the law, but to fulfill it, and streight way he infer∣reth upon the same; Whosoever therfore shal break one of the least of these commandements shal be called the least in the kingdom of heaven. For which cause at his departure out of the world, the verie last words that he spake to his Apostles were these, that They should teach men to observe al his comman∣dements whatsoever.

8 By which appeereth the severe meaning that Christ had touching our account for the keeping of his commandements in this life. The which also may be gathered by that being asked whether the number were smal of them that should be saved: he counseleth men to strive to go into the strait gate: for that many should be shut out, yea even of them, which had eaten and drunken with him, and had en∣joied the corporal presence of his blessed bo∣die, but had not regarded to live as he com∣manded them. In which case he signifieth that no respect or frindship must take place, with

him at the last day: for which cause he said to the man whom he had healed at the fish pools side in Ierusalem, Behold now thou art hole, see thou sin no more, least worse come to thee than before. And generally he warneth vs in Saint Mathews gos∣pel, that we agree with our adversaries, and make our accounts streight in this life: other∣wise we shal pay the uttermost farthing in the life to come. And yet more severely he saith in another place: That we shal render account at the day of iudgment, for every idle word which we have spoken.

9 Which day of judgement he warneth us of before, and foretelleth the rigor and dan∣ger in sundrie places of holie scripture to the end we should prevent the same: and so direct our lives while we have time in this world; as we may present our selves at that day without fear and danger, or rather with great joy and comfort; when so manie thousands of wicked people shal appeer there, to their eternal con∣fusion.

10 And bicause there is nothing which so fit∣ly sheweth the severitie of Christ in taking our account at the last day, as the order and maner of this judgement described most diligently by the holy scripture it selfe: it shal make much for our purpose, to consider the same. And first of al, it is to be noted, that there be two judge∣ments appointed after death; wherof the one is called particular; wherby ech man presently

upon his departure from this world, receaveth particular sentence, either of punishment, or of glorie, according to his deeds in this life (as Christs own words are) wherof we have exam∣ples in Lazarus, and the rich glutton, who were presently caried the one to pain, the other to rest, as Saint Luke testifieth? And to dowt of this, were obstinacie as Saint Austen affirmeth. The other judgment is called general, for that it shal be of al men togither in the end of the world, where shal a final sentence be pronoun∣ced (either of reward or punishment) upon al men that ever lived, according to the works which they have done, good or bad, in this life: and afterward never more question be made of altering their estate: that is, of easing the pain of the one, or ending the glorie of the other.

11 Now as touching the first of these two judgements, albeit the holy ancient fathers, especiallie Saint Austen, do gather and consi∣der divers particulars of great severitie and feare (as the passage of our soul from the body to the tribunal seat of God, under the custody both of good and evil angels: the fear she hath of them: the sodain strangenes of the place where she is: the terror of Gods pre∣sence; the strait examination she must abide; and the like) yet for that the most of these things are to be considered also in the second judgement which is general; I wil passe over

to the same, noting only certain reasons yeel∣ded by the holy fathers, why God after the first judgement, wherin he had assigned to ech man according to his deserts in particu∣lar, would appoint moreover this second ge∣neral judgment. Wherof the first is, for that [ 1] the body of man rising from his sepulchre, might be partaker of the eternal punishment, or glorie of the soul: even as it hath beene partaker with the same, either in vertue, or vice in this life. The second is, that as Christ [ 2] was dishonored and put to confusion here in the world publikly: so much more he might shew his majestie and power, at that day in the sight of al creatures, and especially of his eni∣mies. The third is, that both the wicked and [ 3] good might receave their reward openly, to more confusion, & hart greefe of the one, and to the greater joy and triumph of the other, who commonly in this world have been over∣born by the wicked. The fourth is, for that evil [ 4] men when they die, do not commonly carie with them al their demerit and evil: for that they leave behind them either their evil ex∣ample; or their children, and familiars corrup∣ted by them; or els books and means which may in time corrupt others. Al which being not yet done, but comming to passe after their death, they cannot so conveniently re∣ceave their judgement for the same presently: but as the evil falleth out, so their pains are to

be increased. The like may be said of the good. So that (for examples sake) Saint Pauls glorie is increased daily, and shalbe unto the worlds end, by reason of them that daily profit by his writings and example: and the pains of the wicked are for the like reason daily augmen∣ted. But at the last day of judgment, shal be an end of al our dooings, & then it shal be seene evidently, what ech man is to have in the ju∣stice, and mercie of God.

12 To speak then of this second judgement general, and common for al the world, wherin as the scripture saith, God shal bring into iudgment everie error which hath beene committed. There are divers circumstances to be considered, and di∣vers men do set down the same diversly: but in mine opinion, no better, plainer, or more effe∣ctual declaration can be made therof, than the very scripture maketh it selfe, setting forth un∣to us in most significant words, al the maner, order, and circumstances, with the preparati∣on therunto as followeth.

13 At that day, there shal be signes in the sun, and in the moone, and in the stars: the sun shal be darkened: the moone shal geeve no light: the stars shal fal from the skies: and al the powers of heaven shal be mooved: the fir∣mament shal leave his situation with a great violence: the elements shal be dissolved with heat: and the earth, with al that is in it, shal be consumed with fire: the earth also shal moove

off hir place, and shal fly like a little deere or sheepe. The distresse of nations upon the earth shal be great, by reason of the confusion of the noise of the sea and fluds, and men shal wither away for fear and expectation of these things, that then shal come upon the whole world. And then shal the signe of the Son of man ap∣peer in the skie, and then shal al the tribes of the earth moorn and wail: and they shal see the Son of man comming in the clouds of heaven, with much power and glorie, great au∣thoritie, and majestie. And then in a moment in the twinkling of an eie, he shal send his An∣gels with a trumpet and with a great crie at midnight, and they shal gather together his elect from the fower parts of the world, from heaven to earth. Al must be presented before the judgement seat of Christ, who wil bring to light those things which were hidden in dark∣nes, and wil make manifest the thoughts of mens harts: and whatsoever hath beene spo∣ken in chambers in the eare, shal be preached upon the house top. Account shal be asked of every idle word, & he shal judge our very righ∣teousnes it selfe. Then shal the just stand in great constancie, against those which have af∣flicted them in this life: and the wicked seeing that, shal be troubled with an horrible fear, & shal say to the hils, fal upon us, and hide us from the face of him that sitteth upon the throne, and from the anger of the lambe, for

that the great day of wrath is come. Then shal Christ separate the sheepe from the goats, and shal put the sheepe on his right hand and the goats on the left, and shal say to those on the right hand, come ye blessed of my father, pos∣sesse the kingdome prepared for you, from the beginning of the world: I was hungry; & you gave me to eat: I was a stranger, and you gave me harbor: I was naked, and you clothed me: I was in prison, and you came to me. Then shal the just say, O Lord, when have we done these things for thee? And the King shal answer: truly when you did them to the lest of my bro∣thers you did it to me. Then shal he say to them on his left hand; Depart from me (you accur∣sed) into everlasting fire, prepared for the devil and his angels: for I was hungry, and ye fed me not: I was a stranger, and you harbored me not: I was naked, and you clothed me not: I was sick, and in prison, and you visited me not. Then shal they say, O Lord, when have we seen thee hungrie, or thirstie, or a stranger, or naked, or sick, or in prison & did not minister unto thee? And he shal answer, verily I tel you, seeing you have not done it to one of these lesser, you have not done it to me. And then these men shal go into eternal punishment; and the just into life everlasting.

14 Tel me what a dreadful preparation is here laied down? How many circumstances of fear and horror? It shal be (saith the scripture)

at midnight, when commonly men are asleep: it shal be with hideous noise of trumpets; sound of waters; motion of al the elements: what a night wil that be trowest thou, to see the earth shake; the hils & dales mooved from their places; the moone darkened; the stars fal down from heaven; the whole element shi∣vered in peeces; and al the world in a flaming fire.

15 Can any tong in the world expresse a thing more forcibly than this matter is expressed by Christ, the Apostles, and Prophets themselves? What mortal hart can but tremble in the mid∣dest of this unspeakable terror? Is it marvel if the very just men and the Angels themselves are said to fear it? And then (as S. Peter reaso∣neth;) If the iust shal scarce be saved; where shal the wicked man, and sinner appeer? What a dread∣ful day wil it be for the careles and loose Chri∣stian (which hath passed his time pleasantly in this world) when he shal see so infinite a sea of fears and miseries to rush upon him?

16 But besides al these most terrible and fearce preparations, there wil be many other matters, of no lesse dreadful consideration: as to see al sepulchres open at the sound of the trumpet, and to yeeld foorth al their dead bo∣dies, which they have received from the begin∣ning of the world: to see al men, women and children, kings and Queens, princes and poten∣tates, to stand there naked in the face of al

creatures: their sins revealed, their secret offen∣ces laid open, done and committed in the clo∣sets of their pallaces, and they constrained and compelled to geeve accounts of a thousand matters, whereof they would disdain to have beene told in this life: as, how they have spent the time; how they have imploied their welth; what behavior they have used towards their brethren; how they have mortified their senses; how they have ruled their appetites; how they have obeied the inspirations of the holy ghost; and finally how they used al good gifts in this life?

17 Oh (deare brother) it is unpossible to expresse what a great treasure a good consci∣ence wil be at this day: it wil be more worth, than ten thousand worlds: for wealth wil not help: the judge wil not be corrupted with money: no intercession of worldly frinds shal prevail for us at that day, no not of the angels themselves: whose glorie shal be then as the prophet saith; To bind kings in fetters, and no∣ble men in iron manacles, to execute upon them the iudgement prescribed, and this shal be glorie to al his saints. Alas, what wil al those wise people do then, that now live in delites, and can take no pain in the service of God? What shift wil they make in those extremities? Whether wil they turn them? Whose help wil they crave? They shal see al things crie vengeance about them; al things yeeld them cause of feare and terror▪

but nothing to yeeld them any hope or com∣fort. Above them shal be their judge offended with them for their wickednes: beneath them hel open, and the cruel fornace readie boiling to receave them: on the right hand shal be their sins accusing them: on the left hand the devils ready to execute Gods eternal sentence upon them: within them; their conscience gnawing: without them, al damned soules be∣wailing: on everie side the world burning. Good Lord what wil the wretched sinner do, invironed with al these miseries? How wil his hart sustain these anguishes? What way wil he take? To go back is impossible: to go forward is intollerable. What then shal he do, but (as Christ foretelleth) he shal drie up for very fear: seeke death, and death shal fly from him, cry to the hils, to fal upon him, and they refusing to do him so much pleasure, he shal stand there as a most desperate forlorne, and miserable caitife wretch, until he receave that dreadful and irrevocable sentence; Go you accursed into everlasting fire.

18 Which sentence once pronounced, con∣sider what a doleful cry and shout wil streight follow. The good rejoising and singing praises in the glorie of their saviour: the wicked be∣wailing, blaspheming, and cursing the day of their nativitie. Consider the intollerable up∣braieng of the wicked infernal spirits, against these miserable condemned souls, now delive∣red

to them in pray for ever. With how bitter scofs and taunts wil they hale them on, to tor∣ments. Consider the eternal seperation that then must be made: of fathers & children; mo∣thers & daughters; frinds and companions: the one to glorie, the other to confusion, with out ever seeing one the other again: and (that which shal be as great a greefe as any other: if it be tru that some conceave, that our know¦ledge one of another here on earth shal so far remain) the son going to heaven shal not pitie his own father or mother going to hel, but shal rejoice at the same, for that it turneth to Gods glorie, for the execution of his justice. What a separation (I say) shal this be? What a farewel? Whose hart would not break at that day, to make this separation, if a hart could break at that time, & so end his pains? But that wil not be. Where are al our delites now! Where are al our pleasant pastimes be∣come? Our bravery in apparel; our glistering in gold; our honor done to us with cap and knee; al our delicate fare; al our musik; al our wanton daliances and recreations we were wont to have; al our good frinds and merie companions, accustomed to laugh, and to dis∣port the time with us? Where are they be∣come? Oh (deere brother) how sower wil al the pleasures past of this world seeme at that hour? How doleful wil their memorie be unto us? How vain a thing wil al our digni∣ties,

our riches, our possessions appeere? And on the contrarie side, how joiful wil that man be, that hath attended in this life to live vertu∣ouslie, albeit with pain, and contempt of the world? Happy creature shal he be, that ever he was born, & no toong but Gods can expresse his happines.

19 And now to make no other conclusion of al this, but even that which Christ himselfe maketh: let us consider how easie a matter it is now for us (with a little pain) to avoid the danger of this day, & for that cause it is fore∣told us by our most merciful judge and Savi∣our, to the end we should by our diligence a∣void it. For thus he concludeth after al his for∣mer threatnings; Videte, vigilate, &c. Looke a∣bout you, watch and praie ye, for you know not when the time shal be. But as I say to you, so I say to al, be watchful. And in another place, having recko∣ned up al the particulars before recited, least any man should dowt that al should not be fulfilled, he saith; Heaven and earth shal passe, but my words shal not passe. And then he addeth this exhortation; Attend therfore unto your selves, that your harts be not overcome with banquetting, and dronkenes, & with the cares of this life, and so that day come upon you sodenly. For he shal come as a snare upon them which inhabite the earth: be you therfore watch∣ful, and alwais pray, that you may be woorthy to escape al these things which are to com, & to stand confident∣ly before the Son of man at this day. What a frind∣ly

and fatherly exhortation is this of Christ? Who could desire a more kind, gentle, or ef∣fectual forewarning? Is there any man that can plead ignorance hereafter? The verie like con∣clusion gathered Saint Peter out of the premi∣ses, when he saith; The day of the Lord shal come as a theefe: in which the elements shal be dissolved, &c. Seeing then al these things must be dissolved: what maner of men ought we to be in holy conversation, and pietie, expecting and going on to meete the comming of that day of the Lord, &c. This meeting of the day of judgement (which Saint Peter speaketh of) is an earnest longing after it, which never is had until first there go before a du examinati∣on of our estate, and speedy amendment of our life past. Therfore saith most notably the wise man; Provide thee of a medicine before the sore come, and examine thy selfe before iudgement: and so shalt thou find propitiation in the sight of God. To which Saint Paul agreeth when he saith; If we would iudge our selves, we should not be iudged. But bicause no man entreth into du judge∣ment of himselfe, and of his own life: therof it commeth, that so few do prevent this latter judgement; so few are watchful, and so many fal a sleepe in ignorance of their own danger. Our Lord give us grace to looke better about us.

CHAP. VI. A consideration of the nature of sin, and of a sin∣ner: for the iustifieng of Gods severitie shewed in the Chapter before.

TO the end that no man may justly complain of the severe account which God is to take of us at the last day, or of the se∣veritie of his judgement set down in the chapter before: it shal not be a∣misse to consider in this chapter the cause why God doth shew such severitie against sin and sinners; as both by that which hath been said doth appeer, and also by the whole course of holie scripture; where he in every place al∣most denounceth his extreme hatred, wrath, & indignatiō against the same: as where it is said of him; That he hateth al those that work iniqui∣tie. And that both the wicked man and his wickednes, are in hatred with him. And finaly that the whole life of sinners, their thoughts, words & works, yea and their good actions also, are abhomi∣nations in his sight, whiles they live in sin. And that (which yet is more) he cannot abide nor permit the sinner to praise him, or to name his testament with his mouth, as the holy Ghost

testifieth: and therfore no marvel if he shew such rigor to him at the last day, whom he so greatly hateth and abhorreth in this life.

2 There might be many reasons alledged of this: as the breach of Gods commande∣ments; the ingratitude of a sinner in respect of his benefits, and the like: which might justifie sufficiently his indignation towards him. But there is one reason above the rest, which ope∣neth the whole fountain of the matter: and that is, the intollerable injurie don unto God, in everie sin that wittingly we do commit; which in deed is such an opprobrious injurie, and so dishonorable, as no mean potentate could beare the same at his subjects hands: and much lesse God himselfe (who is the God of majestie, may abide to have the same so of∣ten iterated against him, as commonly it is by a wicked man.

3 And for the understanding of this inju∣rie, we must note, that every time we commit such a sin, there doth passe thorough our hart (though we mark it not) a certein practik discourse of our understanding (as there doth also in everie other election) wherby we lay be∣fore us, on the one side, the profit of that sin, which we are to commit, that is, the pleasure that draweth us to it: and on the other part, the offence of God, that is, the leesing of his frindship by that sin if we do it: and so having as it were the balances there before us, and

putting God in one end, and in the other the aforesaid pleasure: we stand in the midst deli∣berating and examining the waight of both parts, and finally, we do make choise of the pleasure, and do reject God: that is, we do choose rather to leese the frindship of God, with his grace, and whatsoever he is worth be∣sides, than to lose that pleasure and delectati∣on of sin. Now what thing can be more horri∣ble, than this? What can be more spiteful to God, than to prefer a most vile pleasure before his majestie? Is not this worse than intollera∣ble injurie of the Iewes, who chose Barrabas the murderer, & rejected Christ their Saviour? Surely how heinous soever that sin of the Iewes were, yet in two points this doth seeme to exceede it: the one, in that the Iewes knew not whom they refused in their choise, as we do; the other in that they refused Christ but once, and we do it often, yea daily, & hourly, when with advisement we give consent in our harts unto sin.

4 And is it marvel then, that God dealeth so severely and sharply in the world to come with wicked men, who do use him so opprobriously & contemptuously in this life? Surely the ma∣lice of a sinner is great towards God, & he doth not only dishonor him by contempt of his cō∣mandements, & by preferring most vile crea∣tures before him: but also beareth a secret ha∣tred & grudge against his majestie, & would (if

it lay in his power) pul him out of his seat, or (at the leastwise) wish there were no God at al to punish sin after this life. Let every sinner ex∣amine the bottom of his conscience in this point, whether he could not be content, there were no immortalitie of the soule; no recko∣ning after this life; no judge; no punishment; no hel; & consequently no God, to the end he might the more securely enjoy his pleasures?

5 And bicause God (which searcheth the hart and reins, seeth wel this traiterous affec∣tion of sinners towards him, lurking within their bowels, how smooth soever their words are: therfore he denounceth them for his eni∣mies in the scripture, and professeth open war and hostilitie against them. And then suppose you, what a case these miserable men are in, (being but seely wormes of the earth) when they have such an enimy to fight against them, as doth make the very heavens to trēble at his looke. And yet that it is so, heare what he saith, what he threatneth, what he thūdreth against them. After he had by the mouth of Esay the prophet repeated many sins abhominable in his sight (as the taking of bribes, oppressing of poore people, and the like) he defieth the doo∣ers therof, as his open enimies, saieng; Thus saith the Lord of hosts, the strong Lord of hosts of Is∣rael: Behold I wil be revenged upon my enimies, and wil comfort my selfe in their destruction. And the prophet Dauid, as he was a man in most high

favor with God, and made very privie to his secrets: so he very much doth utter this severe meaning and infinite displeasure in God a∣gainst sinners, calling them his enimies, vessels of his wrath, and ordained to eternal ruin and destruction: and complaineth that the world wil not beleeve this point; An unwise man (saith he) wil not learn this, neither wil the foole vnderstand it. What is this? How sinners after they be sprong up, and workers of iniquitie (after they have appeered to the world) do perish everlastingly? And what is the reason of this? He answereth immediately; Bicause thy enimies (ô Lord) behold, ô Lord, thine enimies shal perish, and al those that work iniquitie shal be consumed. By this we see, that al sinners be enimies to God, and God to them, and we see also upon what ground and reason. But yet (for the further justifieng of Gods severitie) let us consider in what measure his hatred is to∣wards sin: how great; how far it proceedeth; within what bounds it is cōprehended; or if it hath any limits or boūds at al, as indeed it hath not, but is infinite, that is without measure or limitation. And (to vtter the matter as in truth it standeth) if al the toongs in the world were made one tong; & al the understandings of al creatures (I mean of Angels and men) were made one understanding: yet could neither this tong expresse, nor this understanding cō∣ceave the great hatred of Gods hart towards

every sin, which we do wittingly commit. And the reason hereof standeth in two points. First, for that God by how much more he is better than we are; by so much more he loveth good∣nes and hateth sin, than we do: and bicause he is infinitely good; therfore his love to goodnes is infinite, as also his hatred to evil, and conse∣quently his rewards to them both are infinite, the one in hel, the other in heaven.

6 Secondlie we see by experience, that how much more great and worthie the person is, against whom an offence is committed, so much greater the offence is: as the selfesame blow geeven to a servant, and to a prince diffe∣reth greatly in offence, and deserveth different hatred and punishment. And for that every sin which we advisedly commit, is done directly against the person of God himselfe, as hath beene declared before, whose dignitie is infi∣nite: therefore the offence or guilt of everie such sin is infinite, and consequently deserveth infinite hatred, and infinite punishment at Gods hands. Hereof foloweth the reason of divers things both said and done by God in the scriptures, and taught by Divines touching the punishment of sin, which seeme strange unto the wisdome of the world, and in deede scarce credible. As first of al, that dreadful pu∣nishment of eternal and irrevocable damnati∣on of so manie thousands, yea millions of An∣gels created to glorie, with almost infinite per∣fection,

and that for one onely sin, once com∣mitted, and that only in thought, as Divines do hold. Secondly, the rigorous punishment of our first parents Adam and Eve, and al their posteritie, for eating of the tree forbidden: for which fault, besides the chastising of the offen∣ders themselves, & al the creatures of the earth for the same, and al their children & ofspring after them, both before the incarnation of Christ, & since (for albeit we are delivered from the guilt of that sin yet temporal chastisements remain upon us for the same: as hunger, thirst, cold, sicknes, death, and a thousand miseries mo) besides also the infinite men damned for the same: besides this (I say, which in mans reason may seeme severe inough) Gods wrath and justice could not be satisfied except his own son had come downe into the world; and taken our flesh upon him, and by his pains satisfied for the same. And when he was come down and had in our flesh subjected himselfe unto his fathers justice, albeit the love his fa∣ther bare him, were infinite: yet that God might shew the greatnes of his hatred and ju∣stice against sin, he never left to lay on up∣on his own blessed deere son: no not then when he saw him sorrowful unto death, and bathed in a sweat of blood and water, and cri∣eng; O Father mine, if it be possible let this cup passe from me. And yet more pitifully after upon the crosse; O my God, why hast thou forsaken me. Not∣withstanding

al this (I say) his father delivered him not, but laid on stripe upon stripe, pain upon pain, torment after torment, until he had rendred up his life and soul into his said fa∣thers hands: which is a wonderful and dread∣ful document of Gods hatred against sin.

7 I might here mention the sin of Esau in sel∣ling his inheritance for a little meat: of which the Apostle saith; He found no place of repentance after, though he sought the same with teares. Also the sin of Saul who (his sin being but one sin, and that only of omission, in not killing Agag the king of Amalek, and his cattel, as he was willed) was utterly cast off by GOD for the same (though he were his annointed and cho∣sen servant before) and could not get remission of the same, though both he, and Samuel the prophet did greatly lament and bewail the same sin, or at least, that he was rejected.

8 Also I might alledge the example of king David, whose two sins, albeit (upon his hartie repentance) God forgave: yet notwithstan∣ding al the sorrow that David conceaved for the same, God chastised him with marvelous severitie: as with the death of his son; and o∣ther continual affliction on himselfe as long as he lived. And al this to shew his hatred against sin, and therby to terrifie us from committing the same.

9 Of this also do proceed al those hard and bitter speeches in scripture touching sinners,

which comming from the mouth of the holie Ghost (and therfore being most tru and cer∣tein) may justly geeve al them great cause of fear which live in sin, as where it is said; Death, bloud, contention, edge of sword, oppression, hunger, con∣trition, and whips: al these things are created for wic∣ked sinners. And again; God shal rain snares of fire upon sinners, brimstone with tempestuous winds, shal be the portion of their cup. Again, God wil be kno∣wen at the day of judgment upon the sinner, who shal be taken in the works of his own hands: many whips belong unto a sinner: let sinners be turned into hel: God shal scatter al sinners: God shal dash the teeth of sinners in their mouths: God shal scoff at a sinner, when he seeth his day of destruction commeth on: the sword of sinners shal turn into their own harts: thou shalt see when sinners shal perish: the arms of sinners shal be crushed and bro∣ken: sinners shal wither from the earrh: desire not the glorie and riches of a sinner, for thou dost not know the subversion which shal come upon him: God hath given him riches to de∣ceave him therwith: behold, the day of the Lord shal come (a cruel day and ful of indigna∣tion, wrath and furie) to make desolate the earth, and to crush in peeces hir sinners within hir. The just man shal rejoice seeing this re∣venge, and then shal he wash his hands in the blood of sinners. These and a thousand such sentences more of scripture, which I omit, ut∣tered

by the holy Ghost against sinners, may instruct us of their pittiful estate, and of the unspeakable hatred of God against them, as long as they persist in sin.

10 Of al these considerations the holy scrip∣tures do gather one conclusion greatly to be noted and considered by us: which is; Miseros facit populos peccatum: Sin bringeth men to miserie. And again; Qui diligit iniquitatem, odit animam suam: He which loveth iniquitie, hateth his own soul. Or as the Angel Raphael uttereth it in other words;) They which commit sin, are open enimies to their own soules. Wherfore they lay down to al men, this general, severe, and most necessarie commandement, upon al the pains before re∣cited. Quasi á facie colubrifuge peccata. And a∣gain; Cave ne aliquando peccato consentias. Beware thou never consent to sin, for howsoever the world doth make litle account of this matter, of whom (as the scripture noteth;) The sinner is praised in his lusts, and the wicked man is blessed. Yet most certain it is, for that the spirit of God a∣voucheth it; Qui facit peccatum ex diabolo est: He which committeth sin is of the divel. And ther∣fore is to receave his portion among devils at the latter day.

11 And is not al this sufficient (deer bro∣ther) to make us detest sin, and to conceave som fear in committing therof? Nay is not al this strong inough to batter their harts, which live in state of sin, and do commit the

same daily, without consideration or scruple? What obstinacie and hardnes of hart is this? Surely we see the holy Ghost prophesied truly of them when he said; Sinners alienated from God, are possessed with a fury like a serpent, and like a deafe cocatrice which stoppeth hir eares to the inchanter. This fury (I say) is the fury or madnes of wilful sinners, which stop their eares like serpents, to al the holy inchantments that God can use unto them for their conversion: that is, to al his internal motions and good inspirations; to al remorse of their own consciences; to al threatnings of holy scriptures; to al admo∣nishments of Gods servants; and to al the o∣ther meanes which God doth use for their sal∣vation.

12 Good Lord, who would wittingly com∣mit any sin, for the gaining of ten thousand worlds, if he considered the infinite damages, hurts, inconveniences, and miseries which do come by the committing of one sin? For first, he that in such sort sinneth, leeseth the grace of God, which was given him: which is the grea∣test gift that God can give to a creature in this life, & consequently he leeseth al those things which did accompany that grace: as the ver∣tues and gifts of the holy Ghost, wherby the soul was beautified in the sight of hir spouse, and armed against the assaults of hir enimies. Secondly, he leeseth the favor of God, and consequently his fatherly protection, care and

providence over him, & gaineth him to be his professed enimie. Which, how great a losse it is, we may esteem by the state of a worldly cour∣tier, which should leese the favor of an earthly prince, and incur mortal hatred by the same. Thirdly, he leeseth al inheritance, claime, & ti∣tle to the kingdome of heaven, which is du on∣ly by grace, as S. Paul noteth: and consequent∣ly depriveth himselfe, of al dignities and com∣modities folowing the same in this life: as the condition and high priviledge of a son of God; the communion of saints; the protecti∣on of Angels, and the like. Fourthly, he leeseth the quiet, ioy, and tranquillitie of a good con∣science, and al the favors, cherishments, conso∣lations, and other comforts, wherewith the holy Ghost is woont to visit the minds of the just▪ Fiftly, he leeseth the reward of al his good works done since he was born, and whatsoever he doth or shal do while he standeth in that state. Sixtly, he maketh himselfe giltie of eter∣nal punishment, and ingrosseth his name in the booke of perdition, and consequently bin∣deth himself to al those inconveniences, wher∣to the reprobate are subiect: that is, to be inhe∣rit or of hel fire; to be in the power of the de∣vil, and his angels; to be subiect to al sin and temptation of sin; and his soul (which was be∣fore the temple of the holy Ghost; the habita∣tion of the blessed Trinitie, and place of repose for the Angels to visite) now to be the nest of

scorpions, and dungeon of devils, and himselfe a companion of the miserable damned. Lastly, he abandoneth Christ, and renounceth the portion he had with him, making himselfe a persecuter of the same by treading him under his feete. And crucifieng him again, and defi∣ling his blood (as the Apostle saith) in sinning against him, which died for sin, and therfore the same Apostle pronounceth a marvelous heavie sentence against such in these words; If we sin wilfully now after we have receaved know∣ledge of the truth: there remaineth no more sacrifice for sins, but rather a certain terrible expectation of iudgement, and emulation of fire which shal consume the adversaries. To which Saint Peter agreeth, when he saith; It had beene better not to have knowen the way of iustice, than after such knowledge to slide back again from the holie commandement which was given.

13 Now then let our worldlings go and so∣lace themselves with sin as much as they wil: let them excuse and pleasantly defend the same, saieng; Pride is but a point of gentrie; gluttonie, good felowship; lecherie, and wan∣tonnes, a trik of youth; and the like: they shal finde one day, that these excuses wil not be receaved; but rather that these pleasant de∣vises, wil be turned into teares. They shal prove that God wil not be jested with, but that he is the same God stil, and wil aske as severe ac∣count of them, as he hath done of others be∣fore:

although it please not them now to keep any account of their life at al: but rather to turn al to disport and pleasure, perswading themselves, that howsoever God hath dealt with others before, yet he wil forgive al to them: but the holie scripture reasoneth after another maner, which I would have every wise Christian to consider.

14 Saint Paul comparing the Iewes sins with ours, maketh this collection; If God spared not the natural boughs, take heed least he spare not thee. And therupon he inferreth this admonition; Noli altum sapere, sed time; Be not too high minded, but fear. Again, the Apostle reasoneth thus upon the old and the new law: he that broke the law of Moises, being convicted by two or three witnesses, dieth for the same without commiseration or mercie: & how much more greevous punishment doth he deserve which breaking the law or Christ by wilful sin, trea∣deth the Son of God under his feet; polluteth the blood of the new testament; and reproch∣eth the holie Ghost? In like maner reasoneth Saint Peter and Saint Iude touching the sin of Angels, and ours. If God spared not the An∣gels when they sinned; but did thrust them down to hel, there to be tormented, and to be kept unto judgement with eternal chaines under darknes: how much lesse wil he spare us? And again: If the Angels which passe us in power and strength, are not able to bear

Gods execrable judgement against them, what shal we do? Again in another place, he reasoneth thus: If the just man shal hardly be saved, where shal the wicked man and sinner appeere? By which examples we are instructed to reason in like sort: if God have punished so severelie one sin in the Angels, in Adam, and in others before recited: what shal I look for, which have committed so many sins against him? If God have damned so many for lesser sins than mine be: what wil he do to me for greater? If God hath born longer with me, than he hath done with many other, whom he hath cut off without geving them time of repentance: what reason is there, that he should bear longer with me? If David and o∣thers after their sins forgeeven them, were ne∣vertheles so sharply chasticed, what punish∣ment remaineth for me either here or in the world to come; for so many, and so greevous sins committed? If it be tru that our Savior saith, that the way is hard, and the gate narrow wherby men go into heaven, and that they shal answer for every idle word before they enter there: what shal become of me, which do live so easie a life, and do keepe no account of my deedes, and much lesse of my words? If good men in old time did take such pains in the way of their salvation, and yet (as Saint Peter saith) the very just were scarce saved: what a state am I in which take no pain at al, but do live in al

kind of pleasure and worldly delites?

15 These kinds of consequents were more tru and profitable for us, wherby we might en∣ter into some consideration of our own dan∣ger, and into some fear of the judgements of God, for want wherof the most part of sins a∣mongst Christians are committed: for so the holy scripture describing divers causes of wic∣kednes among men, putteth these two for principal. First, the flatterie of the world; Quo∣niam laudatur peccator in desiderijs animae suae: For that the sinner is praised in his lusts. And secondly; Quia auferuntur indicia tua a facie eius: For that thy iudgements (ô Lord) are not before his face. And on the contrarie side speaking of himselfe he saith; I have kept the wais of the Lord, and have not behaved my selfe impiously towards God. And he geeveth the reason therof immediatly; For that al his iudgements are in my sight. And again; I have feared thy iudgements, ô Lord. And again; I have beene mindful of thy iudgements. And how profita∣ble this fear is, he sheweth in the same place, demanding this fear most instantly at Gods hands: for so he praieth; Strike my flesh thorough with thy fear, ô Lord. And S. Paul (after he had shewed to the Corinthians, that We must al be presented before the iudgement seat of Christ) ma∣keth this conclusion; We knowing therfore these things, do persuade the fear of the Lord unto men. And Saint Peter after a long declaration of the majestie of God, and Christ now raigning in

heaven, concludeth thus; If then you cal him fa∣ther, which doth iudge everie man according to his works without exception of persons: do you live in fear, during the time of this your habitation upon earth. A necessarie lesson (no dowt) for al men, but specially for those which by reason of their sins and wicked life, do remain in displeasure and hatred of God, and hourly subject (as I have shewed) to the furie of his judgements: which if they once fal into, they are both irre∣vocable, and intollerable: and they may be fal∣len into as easily, and by as manie wais, as a man may come to death, which are infinite, es∣pecially to them, who by their wickednes have lost the peculiar protection of God, and so consequently of his angels too (as I have shew∣ed) & have subjected themselves to the feends of darknes, who do nothing else but seeke their destruction both of bodie and soul, with as great diligence as they can. What wise man then would but fear in such a case? Who could eat, or drink, or sleepe quietly in his bed until by tru and hartie repentance, he had dischar∣ged his conscience of sin? A little stone falling from the hows upon his head; or his horse stumbling under him as he rideth; or his eni∣mie meeting him on the high way; or an agew comming with eating or drinking a little too much; or ten thousand means besides (wher∣of he standeth daily and hourly in danger) may rid him of this life, and put him in that case, as

no creature of this world, nor any continu∣ance of time shal be able to deliver him thence again. And who then would not fear? Who would not tremble?

16 The Lord of his mercie geeve us his holy grace, to fear him as we should do, and to make such account of his justice, as he by threatning the same would have us to do. And then shal not we delay the time, but resolve our selves to serve him whiles he is content to accept of our service, and to pardon us al our offences, if we would once make this resolution from our hart.

CHAP. VII. Another consideration for the further iustifieng of Gods iudgements and declaration of our de∣merit taken from the maiestie of God, and his benefits to∣wards us.

ALbeit the most part of Christians throgh their wicked life arrive not to that estate wherin holie David was, when he said to God; Thy iudgements ô Lord are pleasant unto me, as indeed they are to al those that live vertuously, and have the testimonie of a good conscience: yet at least∣wise,

that we may say with the same prophet; The iudgements of the Lord are tru and iustified in themselves: And again; Thou art iust ô Lord, and thy iudgement is right. I have thought good, to ad a reason or two mo in this chapter, wherby it may appeer how great our offence is to∣wards God, by sinning as we do, & how righ∣teous his judgments and justice are against us for the same.

2 And first of al is to be considered the ma∣jestie of him against whom we sin: for most certain it is (as I have noted before) that every offence is so much the greater, and more gree∣vous, by how much greater and more noble the person is against whom it is done, and the partie offending more base and vile. And in this respect God (to terrifie us from offen∣ding him) nameth himselfe often, with certain titles of majestie, as to Abraham; I am the al∣mightie Lord: And again; Heaven is my seat, and the earth is my footstoole. And again, he comman∣ded Moises to say to the people in his name, this ambassage; Harden not your necks any longer, for that your Lord and God, is a God of gods, and a Lord of lords, a great God, both mightie and terrible, which accepteth neither person nor bribes.

3 First then I say, consider (gentle Christian) of what an infinite majestie he is, whom thou a poore woorm of the earth, hast so often and so contemptuously offended in this life. We see in this world, that no man dareth to offend

openly, or say a word against the majestie of a prince within his own dominions: and what is the majestie of al the princes upon earth, com∣pared to the thousandth part of the majestie of God, who with a word made both heaven and earth, and al the creatures therin, and with halfe a word can destroie the same again: whom al the creatures which he made, as the Angels, the heavens, and al the elements be∣sides, do serve at a bek and dare not offend? Only a sinner is he which imboldeneth him∣selfe against this majestie, and feareth not to offend the same, whom the Angels do praise, the dominations do adore, the powers do tremble, and the highest heavens togither, with Cherubins and Seraphins do daily honor and celebrate.

4 Remember then (deer brother) that eve∣rie time thou dost commit a sin, thou givest as it were a blow in the face, to this God of great majestie, who (as Saint Paul saith;) Dwelleth in an unaccessible light: which no man in this world can abide to look upon: As also it appeereth by the ex∣ample of Saint Iohn evangelist, who fel down dead for very fear at the appearance of Christ unto him, as himself testifieth. And when Moi∣ses desired to see God once in his life, & made humble petition for the same: God answered, that no man could see him and live: but yet (to satisfie his request, and to shew him in part what a terrible and glorious God he was) he

told Moises, that he should see some peece of his glorie: but he added, that it was needful he should hide himselfe in the hole of a rock, and be covered with Gods own hands for his defence, while God (in some measure of his majestie) did passe by in glorie. And when he was past, God tooke away his hand, and suffe∣red Moises to see his hinder parts only, which was notwithstanding, most terrible to behold.

5 The prophet Daniel also describeth the majestie of this God shewed unto him in visi∣on, in these words; I did see (saith he) when the thrones were set, and the old of many dais sate down: his apparel was as white as snow: his haire like unto pure wool, his thron was of a flame of fire, & his chari∣ots were burning fire, a swift flud of fire came from his face: a thousand thousands did serve him, and ten thousand hundred thousands did assist him, he sate in iudgement, and the books were opened before him. Al this and much more is recorded in scrip∣ture, to admonish us therby what a prince of majestie he is whom a sinner offendeth.

6 Imagin now (brother mine) that thou se∣est this great king sitting in his chaire of maje∣stie; with chariots of fire; unspeakable light; and infinite millions of Angels about him, as the scripture reporteth. Imagin further, (which is most tru) that thou seest al the creatures in the world stand in his presence, and trembling at his majestie, and most carefully attending to do that for which he created them: as the hea∣vens

to move abovt: the earth to bring foorth sustenance: and the like. Imagin further that thou seest al these creatures (how big or little soever they be) to hang and depend only of the power and vertu of God: wherby they stand, move, and consist: and that there passeth from God, to ech creature in the world, yea to everie part that hath motion or being in the same some beam of his vertu: as from the sun, we see infinite beams to passe into the aire. Consider (I say) that no one part of any crea∣ture in the world (as the fish in the sea, the grasse on the ground, the leaves of the trees, or the parts of man upon the face of the earth) can grow, moove, or consist, without some litle stream of vertu, and power come to it conti∣nually from God. So that thou must imagin God to stand as a most glorious sun in the midst: and from him to passe foorth infinite beams or streams of vertu to al creatures that are, either in heaven, earth, the aire, or the wa∣ter, and to every part therof: and upon these beams of his vertu, al creatures to hang: and if he should stop but any one of them, it would destroy and annihilate presentlie some crea∣ture or other. This I say, if thou shalt consider touching the majestie of God, and the infi∣nite dread that al creatures have of him, ex∣cept only a sinner (for the devils also do fear him, as Saint Iames saith:) thou wilt not mar∣vel of the severe judgement of God, appointed

for his offence. For sure I am, that very shame of the world maketh us to have more regard in offending the poorest frind we have in this life, than a wicked man hath in offending God: which is an intollerable contempt of so great a majestie.

7 But now if we adjoin to this contemplati∣on of majestie, another consideration of his benefits bestowed upon us: our default wil grow to be far greater, for that to injurie him who hath done us good, is a thing most de∣testable even in nature it selfe. And there was never yet so fearce an hart, no not amongst brute beasts, but that it might be woon with curtesie & benefits: but much more amongst reasonable creatures doth benificence prevail, especially if he come from great personages, whose love and frindship (declared unto us but in smal gifts) doth greatly bind the harts of the receavers to love them again.

8 Consider then (deer Christian) the infi∣nite good turns and benefits which thou hast receaved at the hands of this great God, ther∣by to win thee to his love, & that thou shoul∣dest leave of to offend and injurie him, and al∣beit no toong created either of man or An∣gel, can expresse the one halfe of these gifts which thou hast receaved from him, or the va∣lew of them, or the great love and hartie good wil wherwith he bestowed them upon thee: yet for som memorie sake, I wil repeat certain

general and principal points therof, wherunto the rest may be referred.

9 First then he hath bestowed upon thee, the benefit of thy creation, wherby he made thee of nothing to the likenes of himselfe, and appointed thee to so noble an end, as is to serve him in this life, and to reign with him in the life to come, furnishing thee for the present with the service and subjection of al creatures. The greatnes of this benefit may partly be conceaved, if thou do imagin thy selfe to lak but any one part of thy bodie, as a leg, an arm, an eie, or the like: and that one should freely geeve the same unto thee: or if thou wantest but any one sense, as that thou were deafe or blind, and one should restore sight or hearing unto thee: how wouldest thou esteeme of this benefit? How much wouldest thou professe thy selfe beholding unto him for the same? And if the gift of one of these parts only would seeme such a benefit unto thee: how great oughtest thou to esteeme the free gift of so manie parts together?

10 Ad to this now (as I have said) that he hath created thee to the likenes of no other thing, but of himselfe; to no other end, but to be his honorable servant in this world, and his compartener in kingly glorie for al eternitie to come: and this he hath done to thee, being only a peece of dirt or clay before. Now ima∣gin thou of what maner of love proceeded

this. But yet ad further, how he hath created al this magnificent world for thee, and al the creatures therof to serve thee in this busines: the heaven to distinguish times and seasons, and to geeve thee light: the earth, and aier, and water, to minister most infinit varietie of crea∣tures for thy use and sustinance: & hath made thee lord of al, to use them for thy comfort and his service. And what magnificent gifts are these? And what shameful ingratitude is it, to turn the same to the dishonor and injurie of so loving a geever as thou dost, by using them to serve thee in sin.

11 But yet consider a little further, the be∣nefit of thy redemption, much greater than al the former: which is, that thou having lost al those former benefits again, and made thy self guiltie by sin of eternal punishment, wherto the Angels were now delivered for their sin committed before: God chose to redeeme thee, and not the Angels, and for satisfieng of thy fault, to deliver his own only Son to death for thee. O Lord, what hart can conceave the greatnes of this benefit? Imagin thy selfe (be∣ing a poore man) hadst committed a greevous crime against a kings majestie, together with some great man of his cheefest nobilitie, and that the king being offended highly with you both, should notwithstanding pardon thee, and put the noble man to death: and further also (being no other way to save thy life) shuld

lay the pains of death du to thee, upon his on∣lie son and heir, for thy sake: how much woul∣dest thou think, that this king loved thee? How greatly wouldest thou esteeme thy selfe beholding and bounden to that yong prince, which should offer himselfe to his fathers ju∣stice to die for thee a poore worm (and not for the noble man, as he would not die for the An∣gels) and to put his head in the halter for thine onlie offences? Couldest thou ever have the hart to become enimie to this man after, or willingly and wittingly to offend him? And yet, such is our case, and much more bounden towards Christ and his father, whom the most of us notwithstanding do daily offend, disho∣nor, and injurie by sin.

12 But yet there follow on mo benefits of God unto us, as our vocation and justificati∣on: vocation, wherby he hath called us from infidelitie, to the state of Christians; and ther∣by made us partakers of this our redemption, which infidels are not. For albeit he paid the ransom for al in general: yet he hath not im∣parted the benefit therof to al, but to such on∣ly as best it pleased his divine goodnes to be∣stow it upon. After which followed our justifi∣cation wherby we were not only set free from al our sins committed before, and from al pain and punishment du to the same: but also our souls beutified and inriched with his holie grace, accompanied with the vertues theolo∣gical,

as faith, hope and charitie, and with the gifts of the holie Ghost: and by this grace we are made just and righteous in the sight of God, and intitled to the most blessed inheri∣tance of the kingdome of heaven.

13 After these do insu a great number of benefits togither (as to us being now made the children and deer frinds of God) and eve∣rie one of them, of infinite price and valu. As the gift of the holie sacraments, left for our comfort and preservation, being nothing else but conduits to convey Gods grace unto us, especially these two which appertain to al, to wit, the sacrament of Baptism, and of his bles∣sed bodie and blood, wherof the first, is to purge our souls from sin, the second to feed and comfort the same after she is purged. The first is a bath made of Christ his own blood, to wash and bath our wounds therin: the second as a most comfortable and rich garment, to cover our soul withal after she is washed. In the first, Christ hath substituted in his place his spouse the church, to pronounce in his name remission of sins: in the second he hath left himselfe, and his own flesh and blood Sacra∣mentally to be a precious food, to cherish hir withal.

14 Besides al these, there is yet another gift named our preservation, wherby God hath preserved us from so many dangers into which others have fallen, and wherin we had

fallen also; if Gods holie hand had not staied us: as from superstition, heresie, and infidelitie, and many other greevous sins: and especially from death and damnation, which long ago by our wickednes we deserved to have beene executed upon us. Also there are the benefits of godlie inspirations and admonitions, wher∣by God hath often both knocked inwardly at the doore of our conscience, and warned us outwardly by so many wais and meanes: as are good books; good sermons; good exhor∣tations; good companie; good example of others; and a hundred means else, which he at divers times hath and doth use, therby to gain us & our souls unto his eternal kingdome, by stirring us to abandon vitious life, and to be∣take our selves to his holie and sweet service.

15 Al which rare and singular benefits being measured, either according to the valu of themselves, or according to the love of that hart, from which they do proceed, ought to move us most vehemently, to gratitude to∣wards the giver: which gratitude should be, to resolve our selves at length to serve him unfai∣nedly, and to prefer his favor before al world∣ly or mortal respects whatsoever. Or if we can not obtain so much of our selves; yet at least∣wise not to offend him any more by our sins and wickednes.

16 There is not so fearce or cruel a nature in the world (as I noted before) but is mollified,

allured, and woon by benefits: and stories do make report of strange examples in this kind, even among brute beasts, as of the gratitude of lions, dogs, and the like, towards their mai∣sters and benefactors. Only an obstinate sin∣ner is he, among al the savage creatures that are, whom neither benefits can move; nor cur∣tesies can mollifie; nor promises can allure; nor gifts can gain to the faithful service of God his Lord and maister.

17 The greatest sinner that is in the world, if he give his servant but twentie nobles a yeere, or his tenant some litle farm to liue up∣on, and if for this they serve him not at a bek; he crieth out of their ingratitude: and if they should further maliciously seek to offend him, and to joine with his professed enimie against him; how intollerable a matter would it seem in his sight? And yet he himself, dealing much more ingratefully and injuriously with God, thinketh it a matter of no consideration, but easily pardonable. I say, he dealeth more in∣gratefully with God, for that he hath receaved a thousand for one, in respect of al the bene∣fits that a mortal man can give to another: for he hath receaved al in al from God: the bread which he eateth; the ground which he trea∣deth; the light which he beholdeth; togither with his eies to see the sun; and finally what∣soever is within, or without his body: as also the mind, with the spiritual gifts therof, wher∣of

ech one is more woorth than a thousand bodies: I say also, that he dealeth more injuri∣ously with God, for that notwithstanding al these benefits, he serveth Gods open enimie the devil, and committeth daily sin and wic∣kednes, which God hateth more than any hart created can hate a mortal enimie, being that in very deed which persecuted his Son our savior, with such hostilitie, as it tooke his most pretious life from him, and nailed him fast to the wood of the crosse.

18 Of this extreem ingratitude and injurie, God himselfe is inforced to complain in di∣vers places of the scripture, as where we saith; Retribuebant mihi mala pro bonis. They returned me home evil for good. And yet much more vehe∣mently in another place, he calleth the hea∣vens to witnes of this iniquitie, saieng; Obstu∣pescite coeli super haec. O you heavens be you astoni∣shed at this. As if he should say by a figurative kind of speech, go out of your wits you hea∣vens with marvel, at this incredible iniquitie of man towards me. For so he expoundeth the whole matter more at large in another place; Audite coeli & auribus percipe terra: Harken ye hea∣vens, and thou earth bend hither thine eares: Filios enutrivi & exaltavi, ipsi autem spreuerunt me: I have norished up children and have exalted them, and now they contemn me. What a pitiful complaint is this of God against most vile and base worms of the earth? But yet God amplifieth this ini∣quitie

more by certain examples and compa∣risons; The oxe (saith he) knoweth his owner, and the asse knoweth the manger of his Lord and maister: but yet my people know not me: wo be to the sinful na∣tion, to the people loden with iniquitie, to this naugh∣tie seed, to wicked children. What complaint can be more vehement than this? What threat∣ning can be more dreadful than this wo, com∣ming from the mouth of him which may pu∣nish us at his pleasure?

19 Wherfore (deer brother) if thou have grace, cease to be ungrateful to God any lon∣ger: cease to offend him which hath by so ma∣nie wais prevented thee with benefits: cease to render evil for good; hatred for love; con∣tempt, for his fatherly affection towards thee. He hath done for thee al that he can: he hath given thee al that thou art: yea and (in a cer∣tain maner) al that he is woorth himselfe: and meaneth besides to make thee partaker of al his glorie in the world to come, and requireth no more for al this at thy hands, but love and gratitude. O (deer brother) why wilt thou not yeeld him this? Why wilt thou not do as much to him, as thou wouldest haue another man to do to thee, for lesse than the ten thousand part of these benefits which thou hast receaved? For I dare wel say, that if thou hadst given a man but an almes at thy dore, thou wouldest think him bound to love thee for it, albeit thou hadst nothing in thee woorth love be∣sides.

But now thy Lord (besides these his gifts) hath infinite causes to make thee love him, that is, al the causes which any thing in the world hath to purchase love, and infinite more besides: for, if al the perfections of al things created in heaven and in earth (which do pro∣cure love) were put togither in one, as al their beautie; al their vertu; al their nobilitie; al their goodnes, and the like: yet thy Lord and Savior whom thou contemnest, doth passe al this, and that by many and infinite degrees: for that he is not only, al these things togither; but also he is very beautie it selfe; vertu it selfe; wisdom it selfe; sweetnes it selfe; nobilitie it selfe; goodnes it selfe; and the very fountain and welspring where hence al these things are derived by litle peeces and parcels unto his creatures.

20 Be ashamed then (good Christian) of this thy ingratitude, to so great; so good; & boun∣tiful a Lord: and resolve thy selfe for the time to come, to amend thy course of life and beha∣vior towards him. Say with the prophet, which had lesse cause to say so than thou; Domine pro∣pitiare peccatomeo: multum est enim. O Lord pardon me mine offences: for it is great in thy sight. I know there is nothing (O Lord) which doth so much displease thee, or dry up the fountain of thy mercy, and so bindeth thy hands from dooing good, as ingratitude in the receavers of thy benefits, wherin hitherto I have exceeded al

other: but I have done it (O Lord) in mine ig∣norance, not considering thy gifts unto me, nor what account thou wouldest demaund a∣gain of the same. But now seeing thou hast vouchsafed to make me woorthy of this grace also, wherby to see and know mine own state and default: I hope hereafter by direction of the same grace of thine, to shew my selfe a bet∣ter child towards thee. O Lord, I am overcome at the lenth with consideration of thy love: and how can I have the hart to offend thee hereafter, seeing thou hast prevented me so many wais with benefits, even when I deman∣ded not the same? Can I have hands ever more to sin against thee which hast given up thine own most tender hands, to be nailed on the crosse for my sins heretofore? No, no, it is too great an injurie against thee (O Lord) and wo woorth me that have done it so often here∣tofore. But by thy holy assistance, I trust not to return to such iniquitie for the time to come: to which (O Lord) I be∣seech thee for thy mercy sake, from thy holie throne of heaven, to say, Amen.

CHAP. VIII. Of what opinion and feeling we shal be, touching these matters, at the time of our death.

THe holie scriptures do teach us, and experience maketh it plain, that du∣ring the time of this life, the commodities, prefer∣ments, and pleasures of the world, do possesse so strongly the harts of ma∣nie men, and do hold them chained with so forcible inchauntments, being forsaken also upon their just deserts of the grace of God: say and threaten what a man can, & bring against them al the whole scripture, even from the be∣ginning of Genesis to the end of the Apoca∣lips (as indeed it is al against sin and sinners) yet wil it prevail nothing with them, being in that lamentable case, as either they beleeve not, or esteem not, whatsoever is said to that purpose, against their setled life and resolution to the contrary. Of this we have infinite exam∣ples in scripture: as of Sodom and Gomorra, with the cities about, which could not heare the warnings that good Lot gave unto them. Also of Pharao, whom, al that ever Moises could do, either by signes or saiengs, mooved

nothing. Also of Iudas, who by no faire means or threatnings, used to him by his maister, would change his wicked resolution. But espe∣cially the prophets, sent from God, from time to time, to dissuade the people from their naughtie life, and consequently from the plaegs hanging over them, do give abundant testimonie of this: complaining everie where, of the hardnes of sinners harts, that would not be mooved with al the exhortations, prea∣chings, promises, and thunderings that they could use. The prophet Zacharie shal testifie for al in this matter, who saith of the people of Israel a litle before their destruction; Hoc ait Dominus exercituum, &c. This saith the Lord of hosts: iudge iustly: And so foorth. And present∣lie he addeth; And they would not attend, but tur∣ning their baks went away, & stopped their ears, to the end they might not heare, and they did put their harts as an adamant stone, to the end they might not heare the law and the words which God did send in his spi∣rit, by the hands of the former prophets, wherby Gods great indignation was stirred up.

2 This then is, and alwais hath been the fa∣shion of worldlings, & reprobate persons, to harden their harts as an adamant stone, a∣gainst any thing that shal be told them for the amendement of their lives, and for the saving of their souls. Whiles they are in helth & pro∣speritie they wil not know God. As in another place he complaineth yet, as the prophet saith;

God wil have his day, with these men also when he wil be known. And that is; Cognoscetur dominus iudicia faciens. God wil be known when he beginneth to do iudgment. And this is at the day of death, which is the next dore to judgement, as the Apostle testifieth, saieng; It is appointed for al men once to die, and after that ensueth iudgement.

3 This I say is the day of God, most terrible, sorrowful, and ful of tribulation, to the wic∣ked, wherin God wilbe known, to be a righte∣ous God, and to restore to every man accor∣ding as he hath done while he lived: as Saint Paul saith, or as the prophet describeth it; He wil be known then to be a terrible God, and such a one, as taketh away the spirit of princes, a terrible God to the kings of the earth. At this day, as there wil be a great change in al other things, as mirth wil be turned into sorrow; laughings, into weepings; pleasures, into paines; stoutnes, into fear; pride, into dispaire; and the like: so especially wil there be a strange alteration in judgement and opinion: for that the wis∣dom of God, wherof I have spoken in the for∣mer chapters, & which (as the scripture saith) Is accounted holy of the wise of the world; wil then appeere in hir likenes, and as it is in very deed, wil be confessed by hir greatest enimies to be only tru wisdom: and al carnal wisdom of worldlings, to be meer folly, as God calleth it.

4 This the holie scripture setteth down cleerly when it describeth the verie speeches

and lamentations of the wise men of this world at the last day, saieng, touching the ver∣tuous whom they despised in this life. Nos in∣sensati, &c. We senseles men did esteem their life to be madnes, and their end to be dishonora∣ble: but look how they are now accounted a∣mong the children of God, and their portion is with the saints? We have erred from the way of truth; and the light of righteousnes, hath not shined before us; neither hath the sun of understanding appeered unto us. We have wearied out our selves in the way of ini∣quitie and perdition, and we have walked craggy paths: but the way of the Lord we have not known. Hitherto are the words of scrip∣ture: wherby we may perceave, what great change of judgement there wil be at the last day, from that which men have now of al such matters: what confessing of follie; what ac∣knowledging of error; what hartie sorrow for labor lost; what fruitles repentance for having run awry. Oh that men would consider these things now; We have wearied out our selves (say these miserable men) in the way of iniquitie and perdition, and we have walked craggie paths. What a description is this of lamentable worldlings, who beat their brains daily, & weary out them∣selves in pursuit of vanitie, and chaf of this world, for which they suffer notwithstanding more pains oftentimes, than the just do in pur∣chasing of heaven? And when they arrive to,

at the last day wearied and worn out with tro∣ble and toile, they finde that al their labor is lost, al their vexation taken in vain: for that the litle pelfe which they have gotten in the world, and for which they have strugled so sore, wil helpe them nothing, but rather greatly afflict and torment them: for better understanding wherof, it is to be considered, that three things wil principallie molest these men at the day of their death, and unto these may al the rest be referred.

5 The first is the excessive pains which com∣monly men suffer in the separation of the soul and bodie, which have lived so long together as two deer frinds, united in love and pleasure, and therfore most loth to part now, but onlie [ B] that they are inforced therunto. This pain may partly be conceaved by that, if we would drive out life, but from the least part of our bodie (as for example, out of our little finger, as surge∣ons are woont to do, when they wil mortifie any place, to make it break:) what a pain doth a man suffer before it be dead? What raging greefe doth he abide? And if the mortifieng of one little part onlie, doth so much afflict us; imagin what the violent mortifieng of al the parts together wil do. For we see that first the soul is driven by death to leave the extreeme parts, as the toes, feet and fingers: then the legs & arms, and so consequently one part dieth af∣ter another, until life be restrained onlie to the

hart, which holdeth out longest, as the princi∣pal part, but yet must finally be constrained to render it selfe though with never so much pain and resistance: which pain how great & strong it is, may appeer by the breaking in peeces of the very strings and holds wherwith it was en∣vironed, through the excessive vehemencie of this deadly torment. But yet before it come to this point, to yeeld, no man can expresse the cruel conflict that is betwixt death and hir, and what distresses she abideth in time of hir agonie. Imagin that a prince possessed a good∣ly citie in al peace, wealth and pleasure, and greatly frinded of al his neighbors about him, who promise to assist him in al his needs and affairs: and that upon the sudden, his mortal enimie should come and besiege this citie, and taking one hold after another; one wal after another; one castel after another; should drive this prince only to a little tower, and besiege him therin, al his other holds being beaten down, and his men slain in his sight: what fear, anguish, and miserie would this prince be in? How often would he look out at the windows and loope holes of his tower, to see whether his frinds and neighbors would come to help him or no? And if he saw them al to abandon him, and his cruel enimie even ready to break in upon him, would he not be in a pitiful plight trow you? And even so fareth it with a poore soul, at the hour of death. The bodie wherin

she raigneth like a joly princesse in al pleasure, whiles it florished, is now battered and over∣thrown by hir enimy, which is death: the arms, legs, and other parts wherwith she was fortifi∣ed, as with wals & words during time of helth, are now surprised and beaten to the ground, and she is driven only to the hart, as to the last and extreemest refuge, where she is also most fearcely assailed in such sort, as she cannot hold out long. Hir deer frinds which soothed hir in time of prosperitie, and promised assi∣stance, as youth, physik, and other humane helps, do now utterly abandon hir: the enimie wil not be pacified or make any leag, but night and day assaulteth this turret wherin she is, and which now beginneth to shake and shi∣ver in peeces, and she looketh hourly when hir enimie in most raging and dreadful maner, wil enter upon hir. What think you is now the state of this afflicted soul? It is no marvel if a wise man become a foole, or a stout worldling most abject, in this instant of extremitie as we often see they do in such sort, as they can dis∣pose of nothing wel, either towards God or the world at this hour: the cause is the extre∣mitie of pains, oppressing their minds, as Saint Austen also proveth (or some other under his name) and giveth us therwithal a most ex∣cellent forewarning, if men were so gracious as to folow it: When you shal be in your last siknes deer brother (saith he) O how hard

and painful a thing wil it be for you to repent of your faults committed? And why is this, but only for that, al the intention of your mind wil run thither, where al the force of your pain is? Manie impediments shal let men at that day: as the pain of the bodie; the fear of death; the sight of children (for the which their fa∣thers shal oftentimes think themselves often damned; the weeping of the wise; the flatterie of the world; the temptation of the devil; the dissimulation of physitions for lucre sake; and the like. And beleeve thou (O man) which rea∣dest this, that thou shalt quickly proove al this tru upon thy selfe, and therfore I beseech thee that thou wilt repent before thou come unto this last day: dispose of thy house, and make thy testament while thou art thine own man: for if thou tary until the last day, thou shalt be led whether thou wouldest not. Hitherto are the Authors words.

6 The second thing, which shal make death terrible and greevous to a worldly man is the sudden parting (and that for ever and ever) from al the things, which he loved most deerly in this life: as, from his riches, possessions, ho∣nours, offices, faire buildings, with their com∣modities, goodlie apparel with rich jewels; from wife and children; kindred, and frinds; and the like: wherwith he thought himselfe a blessed man in this life, and now, to be plucked from them upon the sudden, without ever

hope to see or use them again, oh what a greef, what a torment wil this be? For which cause the holie scripture saith; O mors, quam amara est memoria tua, homini pacem habenti in substantijs suis: O death, how bitter is thy memorie unto a man that hath peace & rest in his substance & riches? As who would say: there is no more bitternes or greefe in the world to such a man, than to re∣mēber or think on death only, but much more to go to it himselfe, & that out of hand, when it shal be said unto him, as Christ reporteth it was to the great wealthy man in the Gospel, which had his barns ful, and was come now to the highest top of felicitie; Stulte, hac nocte ani∣mam tuam repetent à te, quae autem parasti, cuius e∣runt? Thou foole, even this night they wil take thy soule from thee, and then who shal have al that thou hast scraped together?

7 It is unpossible I say, for any toong to ex∣presse the doleful state of a worldly man in this instant of death, when nothing that ever he hath gathered togither, with so much labor and toil, and wherin he was woont to have so much confidence, wil now do him good a∣ny longer, but rather afflict him with the me∣morie therof, considering that he must leave al to others, and go himselfe to give account for the getting and using of the same (perhaps to his eternal damnation) whiles in the mean time other men in the world do live merilie and pleasantly upon that he hath gotten, litle

remembring, and lesse caring for him, which lieth perhaps burning in unquenchable fire, for the riches left unto them. This is a woful and lamentable point, which is to bring manie a man, to great sorrow and anguish of hart at the last day, when al earthly joies must be left, al pleasures and commodities for ever a∣bandoned. Oh what a doleful day of parting wil this be! What wilt thou say (my freend) at this day, when al thy glorie, al thy wealth, al thy pomp is come to an end? What art thou the better now to have lived in credit with the world? In favor of princes? Exalted of men? Feared, reverenced, and advanced: seeing now al is ended, and that thou canst use these things no more?

8 But yet there is a third thing which more than al the rest wil make this day of death to be troublesom and miserable unto a worldlie man, and that is, the consideration what shal become of him, both in bodie and soul. And for his bodie, it wil be no smal horror to think, that it must inherit serpents, beasts, & worms, as the scripture saith: that is, it must be cast out to serve for the food of vermins: that bodie I mean, which was so delicately handled before, with varietie of meats, pillows, and beds of down, so trimly set forth in apparel, and other ornaments, wherupon the wind might not blow, nor the sun shine: that bodie (I saie) of whose beutie there was so much pride taken,

and wherby so great vanitie and sin was com∣mitted: that bodie, which in this world was accustomed to al pampering, and could abide no austeritie or discipline, must now come to be abandoned of al men, and left onlie to be devoured of worms. Which thing albeit it can not but breed much horror in the hart of him that lieth a dieng: yet is it nothing in respect of the dreadful cogitations, which he shal have touching his soul: as, what shal become of it? Whither it shal go after hir departure out of the bodie? And then considering that it must go to the judgment seat of God, & there to re∣ceive sentence, either of unspeakable glorie, or insupportable pains: he falleth to cōsider more in particular, the danger therof, by comparing Gods justice and threats (set down in scripture against sinners) with his own life: he beginneth to examin the witnes, which is his conscience, and he findeth it readie to lay infinite accusa∣tions against him, when he commeth to the place of justice.

9 And now deer (brother) beginneth the miserie of this man. For scantly there is not a severe saieng of God in al the scripture, which commeth not now to his mind, to terrifie him withal at this instant: as; If thou wilt enter into life, keepe the commandements. He that saith he knoweth God, and keepeth not his commande∣ments, is a liar. Manie shal saie unto me at that day, Lord, Lord, &c. Not the hearers of the law, but the

doers of the law shal be iustified. Go from me al wor∣kers of iniquitie into everlasting fire. De not you know, that wicked men shal not possesse the kingdome of God? Be not deceived, for neither fornicators, nor idolaters, nor adulterers, nor unclean handlers of their own bo∣dies, nor Sodomites, nor theeves, nor covetous men, nor dronkards, nor bakbiters, nor extortioners, shal ever possesse the kingdome of God. If you live according to the flesh, you shal die: and the works of the flesh are manifest, as fornication, uncleannes, wantonnes, luxu∣rie, poisonings, enmities, contentions, emulations, ha∣tred, strife, dissentions, sects, envie, murder, dronkenes, gluttonie, and the like. Wherof I foretel you, as I have told you before, that they which do these things shal never attein to the kingdome of God. We must al be presented before the iudgment seat of Christ, & eve∣ry man receive particularly, according as he hath done in this life, good or evil: every man shal receive ac∣cording to his works. God spared not the Angels when they sinned. You shal give account of everie idle word at the day of iudgement. If the iust shal scarce be sa∣ved, where shal the wicked man and sinner appeer? Few are saved, and a rich man shal hardly enter into the kingdome of heaven.

10 Al these things (I say) and a thousand mo touching the severitie of Gods justice, and the account which shal be demanded at that day, wil come into his mind that lieth a dieng, and our ghostly enimie (which in this life labored to keep these things from our eies, therby the easier to draw us to sin) wil now lay al & more

too, before our face; amplifieng and urging everie point to the uttermost; alledging alwais our conscience for his witnes. Which when the poore soul in dieng cannot denie, it must needs terrifie hir greatly: for so we see that it doth daily, even many good & vertuous men. Saint Ierom reported of holie Saint Hilarion, whose soul being greatly afeard, upon these considerations, to go out of the bodie, after long conflict, he took courage in the end, and said to his soul; Go out my soul, go out: why art thou afeard: thou hast served Christ almost threescore and ten yeeres, and art thou now afeard of death? But if so good a man was so afeard at this passage, yea, such an one as had served God with al puritie of life, and perfect zeale for threescore and ten yeeres to∣gither: what shal they be, which scarce have served God truly one day in al their lives, but rather have spent al their yeeres in sin and va∣nitie of the world? Must not these men be needs in great extremitie at this passage?

11 Now then (deer Christian) these things being so, that is, this passage of death being so terrible, so dangerous, and yet so unavoydable as it is: seeing so many men perish, and are overwhelmed daily in the same, as it cannot be denied but there do: and both holie scriptures and ancient fathers do testifie it by examples and records unto us: what man of discretion would not learn to be wise by other mens dan∣gers?

Or what reasonable creature would not take heed, and look about him, being warned so manifestly, and apparantly, of his own pe∣ril? If thou be a Christian, and dost beleeve indeed the things which Christian faith doth teach thee: then dost thou know and most cer∣tainly beleeve also, that of what state, age, strength, dignitie, or condition soever thou be now, yet that thou thy selfe (I say) which now in health and mirth readest this, and thinkest that it litle pertaineth to thee, must one of these dais (and it may be shortlie after the reading hereof) come to prove al these things upon thy selfe, which I have here writ∣ten: that is, thou must with sorrow and greefe be inforced to thy bed, and there after al thy struglings, with the darts of death, thou must yeeld thy bodie which thou lovest so much, to the bait of worms, and thy soul to the trial of justice, for hir dooings in this life.

12 Imagin then (my frind) thou I say which art so fresh and frolik at this day, that the ten, twentie, or two yeeres, or (it may be) two mo∣neths, which thou hast yet to live, were now ended, and that thou were even at this pre∣sent, stretched out upon a bed, wearied and worn with dolor and pain, thy carnal frinds about thee weeping and howling, the phisiti∣ons departed with their fees, as having given thee over, and thou lieng there alone mute and dum in most pitiful agonie, expecting

from moment to moment, the last stroke of death to be given thee. Tel me, in this instant, what would al the pleasures and commodities of this world do thee good? What comfort would it be to thee, to have beene of honor in this world, to have beene rich, and purchased much, to have born office, & been in the prin∣ces favor? To have left thy children or kindred wealthy, to have troden down thine enimies, to have sturred much, and born great sway in this life? What ease (I say) or comfort would it be to thee, to have been fair, to have been gallant in apparel, goodly in personage, glitte∣ring in gold? Would not al these things rather afflict than profit thee at this instant? For now shouldest thou see the vanitie of these trifles: now would thy hart begin to say within thee; O follie and miserable blindnes of mine! Lo, here is an end now of al my delites & prospe∣rities: al my joies, al my pleasures, al my mirth, al my pastimes are now finished: where are my frinds, which were woont to laugh with me? My servants woont to attend me; my children woont to disport me? Where are al my coches and horses, wherwith I was woont to make so goodlie a shew, the caps and knees of people woont to honor me, the troups of suters fol∣lowing me? Where are al my daliances and triks of love; al my pleasant musik; al my gorgeous buildings; al my costly feasts and banquetings? And above al other, where are

my deer and sweet frinds, who seemed they would never have forsaken me? But al are now gone, and have left me here alone to answer the rekoning for al, and none of them wil do so much as to go with me to judgement, or to speak one word in my behalfe.

13 Wo worth to me, that I had not foreseen this day sooner, and so have made better pro∣vision for the same: it is now too late, and I fear me I have purchased eternal damnation, for a litle pleasure, and lost unspeakable glorie, for a floting vanitie. Oh how happie and twise happie are they which so live, as they may not be afeard of this day? I now see the difference betwixt the ends of good & evil, and marvel not though the scriptures say of the one; The death of saincts is precious. And of the other; The death of sinners is miserable. Oh that I had lived so vertuously as some other have done, or as I had often inspirations from God to do; or that I had done the good deeds I might have done: how sweet and comfortable would they be to me now in this my last, and extreemest distres?

14 To these cogitations and speeches (deer brother) shal thy hart be inforced, of what estate soever thou be, at the hour of death, if thou do not prevent it now by amendment of life, which only can yeeld thee comfort in that sorrowful day. For of good men the judge him selfe saith; His autem fieri incipientibus, respicite &

levate capita vestra, quoniam appropinquat redemptio vestra: When these things begin to come upon other men, do you lift up your heads, for that your re∣demption commeth on, from the labors and toils of this world. And the holie prophet saith of the vertu∣ous man which hath done good works in this life, that he shal be at this time; Beatus vir: An happie man: And he giveth the cause; Quia in die mala liberabit eum dominus, & opem feret illi su∣per lectum doloris eius: For that God wil deliver him in this evil day, and wil assist him upon the bed of his sorrow. Which is ment (no dowt) of the bed of his last departure especially, for that of al o∣ther beds, this is the most sorrowful, as I have shewed, being nothing else but an heap of al sorrows togither, especially to them which are drawn unto it before they are readie for the same, as commonly al they are, which defer their amendement from day to day, and do not attend to live in such sort now, as they shal wish they had done when they come to that last pas∣sage.

CHAP. IX. Of the pains appointed for sin af∣ter this life.

AMongst al the means, which GOD useth to∣wards the children of men, to moove them to this resolution, wherof I intreat, the strongest and most forcible (to the common sort of men) is, the consideration of punishments prepared by him for rebellious sinners, and transgressors of his commandements. Wherfore he useth this consideration often, as may appeer by al the prophets, who do almost nothing else, but threaten plaegs and destruction to offenders, And this mean hath oft times prevailed more than any other that could be used, by reason of the natural love which he bare towards our selves: & consequently the natural fear which we have of our own danger. So we read that nothing could moove the Ninivites so much as the foretelling them of their imminent de∣struction. And Saint Iohn Baptist, although he came in a simple and contemptible maner, yet preaching unto the people. The terror of ven∣geance to come, and that the ax was now put to the tres, to cut down for the fire al those which repented

not: He mooved the verie publicans and soldi∣ers to fear (which otherwise are people of verie hard metal) who came unto him upon this ter∣rible embassage, and asked what they should doo to avoid these punishments?

2 After then that we have considered of death, and of Gods severe judgement, which insueth after death, and wherin everie man hath to receave according to his works in this life, as the scripture saith: it followeth that we consider also of the punishments which are appointed for them that shal be found faultie in that account, hereby at lestwise (if no other consideration wil serve) to induce christians to this resolution of serving God. For, as I have noted before, if every man have naturally a love of himselfe, & desire to conserve his own ease: then should he also have fear of peril, wherby he is to fal into extreme calamitie. This expres∣seth saint Bernard excellently according to his woont. O man (saith he) if thou have left al shame (which apperteineth to so noble a crea∣ture as thou art) if thou feele no sorrow (as carnal men do not) yet lose not fear also, which is found in verie beasts. We use to load an asse, and to wearie him out with labor, & he careth not bicause he is an asse: but if thou woul∣dest thrust him into fire, or fling him into a ditch, he would avoid it as much as he could, for that he loveth life, and feareth death. Fear thou then, and be not more insensible than a

beast: fear death; fear judgement; fear hel. This fear is called the beginning of wisdom, and not shame or sorrow, for that the spirit of fear is more mightie to resist sin, than the spirit of shame or sorrow, wherfore it is said; Remem∣ber the end, and thou shalt never sin: That is, re∣member the final punishments appointed for sin, after this life. Thus far Saint Bernard.

3 First therfore to speak in general of the pu∣nishments reserved for the life to come, if the scriptures did not declare in particular their greatnes unto us: yet are there manie reasons to persuade us, that they are most severe, dolo∣rous, and intollerable. For first, as God is a God in al his works, that is to say, great, woon∣derful, and terrible: so especiallie he sheweth the same in his punishments, being called for that cause in scripture; Deus iustitiae: God of iu∣stice: As also; Deus vltionum: God of revenge. Wherfore seeing al his other works, are ful of majestie and exceeding our capacities: we may likewise gather, that his hand in punishment must be woonderful also. God himselfe tea∣cheth us to reason in this maner, when he saith; And wil ye not then fear me? And wil ye not tremble before my face, which have put the sand as a stop unto the sea, and have given the water a com∣mandement never to passe it, no, not when it is most trobled, and the floods most outragious? As who would say: If I am woonderful, and do passe your imagination, in these works of the sea, &

others which you see daily: you have cause to fear me, considering that my punishments are like to be correspondent to the same.

4 Another conjecture of the great and severe justice of God, may be the consideration of his infinite and unspeakable mercie: the which as it is the very nature of God, and without end or measure, as his Godhead is; so is also his ju∣stice. And these two are the two arms (as it were) of God, imbracing and kissing one the other, as the scripture saith, therfore as in a man of this world, if we had the mesure of one arm, we might easily conjecture of the other: so seeing the woonderful examples daily of Gods infinite mercie towards them that re∣pent: we may imagin by the same, his severe justice towards them, whom he reserveth to punishment in the next life, and whom for that cause, he calleth in the scriptures; Vasa furoris: vessels of his furie, or vessels to shew his furie upon.

5 A third reason to persuade us of the great∣nes of these punishments, may be the marve∣lous patience, and long suffering of God in this life: as for example, in that he suffereth divers men from one sin, to another; from one day, to another; from one yeere, to another; from one age, to another; to spend al (I say) in dishonor and dispite of his majestie, adding offence to offence, and refusing al persuasi∣ons, allurements, good inspirations, or other

means of frindship, that his mercie can devise to offer for their amendement. And what man in the world could suffer this? Or what mor∣tal hart can shew such patience? But now if al this should not be requited with severitie of punishment, in the world to come, upon the obstinate: it might seeme against the law of justice and equitie, and one arm in God might seeme longer than the other. Saint Paul tou∣cheth this reason in his epistle to the Romans, where he saith; Dost thou not know that the benig∣nitie of God is used to bring thee to repentance? And thou by thy hard and impenitent hart dost hoord up vengeance unto thy selfe, in the day of wrath, and ap∣peerance of Gods iust iudgements which shal restore to everie man according to his works? He useth here the words of Hoording up of vengeance, to signifie that even as the covetous man, doth hoord up monie to monie dailie, to make his heap great: so the unrepentant sinner doth hoord up sin to sin: and God on the contrarie side hoordeth up vengeance to vengeance, un∣til his mesure be ful, to restore in the end; Mea∣sure against measure; As the prophet saith, and to pay us home; According to the multitude of our own abhominations. This God meant when he said to Abraham; That the iniquities of the Amor∣rheans were not yet ful up. Also in the revelations unto Saint Iohn the Evangelist, when he used this conclusion of that book; He that doth evil, let him do yet more evil: and he that lieth in filth, let

him yet become more filthy: for behold, I come quikly, and my reward is with me, to render to everie man according to his deeds. By which words God sig∣nifieth that his bearing & tollerating with sin∣ners in this life, is an argument of his greater severitie in the life to come, which the prophet David also declareth, when talking of a care∣lesse sinner he saith; Dominus irridebit eum quo∣niam prospicit quòd veniet dies eius. The Lord shal scof at him, foreseeing that his day shal come. This day (no dowt) is to be understood the day of account and punishment, after this life, for so doth God more at large declare himselfe in another place in these words; And thou son of man, this saith thy Lord God: the end is come, now (I say) the end is come upon thee. And I wil shew in thee my furie, and wil iudge thee according to thy wais. I wil lay against thee al thy abhominations, and my eie shal not spare thee, neither wil I take any mercie upon thee, but I wil put thine own wais upon thee, and thou shalt know that I am the Lord. Behold, affliction commeth on, the end is come, the end (I say) is come: it hath watched against thee, and behold it is come: crushing is now come upon thee: the time is come: the daie of slaughter is at hand. Shortlie wil I poure out my wrath upon thee, and I wil fil my furie in thee, and I wil iudge thee according to thy wais, and I wil laie al thy wickednes upon thee: my eie shal not pittie thee: neither wil I take any compassion upon thee, but I wil laie thy wais upon thee, and thy abho∣minations in the midst of thee, and thou shalt know

that I am the Lord that striketh. Hitherto is the speech of God himselfe.

6 Seeing then now we understand in gene∣ral, that the punishments of God in the life to come are most certain to be great and severe, to al such as fal into them (for which cause the Apostle saith; Horrendum est incidere in manus Dei viventis: It is an horrible thing to fal into the hands of the living God) let us consider somwhat in particular what maner of pains and punish∣ments they shal be.

7 And first of al, touching the place of pu∣nishment appointed for the damned, com∣monly called hel, the scripture in divers lan∣guages, useth divers names, but al tending to expresse the greevousnes of punishment there suffered. As in Latin it is called Infernus, a place beneath or under ground (as most of the old fathers do interpret.) But whether it be under ground, or no, most certain it is, that it is a place most opposite to heaven, which is said to be above. And this name is used to signifie the miserable suppressing and hurling down of the damned, to be troden under the feet, not only of God, but also of good men for ever. For so [ B] saith the scripture. Behold, the day of the Lord commeth burning like a fornace, and al proud and wicked men shal be straw to that fornace, and you that fear my name shal tread them down, and they shal be as burnt ashes under the soles of your feet in that day. And this shal be one of the greatest miseries

that can happen to the prowd and stout po∣tentates of the world, to be thrown down, with such contempt, and to be troden under feet of them, whom they so much despised in this world.

8 The Hebrew word which the scripture useth for hel, is Seol, which signifieth a great ditch or dungeon. In which sense it is also cal∣led in the Apocalyps; Lacus irae Dei: The lake of the wrath of God. And again; Stagnum ardens igne & sulphure: A poole burning with fire and brim∣stone. In Greek the scripture useth three words for the same place. The first is, Elades, used in the Gospel, which (as Plutarch noteth) signifi∣eth a place where no light is. The second is Zo∣phos, in Saint Peter, which signifieth darknes it selfe. In which sense it is called also of Iob; Ter∣ra tenebrosa & operta mortis caligine: A dark land, and overwhelmed with deadly obscuritie. Also in the Gospel; Tenebrae exteriores: Vtter darknes. The third greek word is Tartaros: used also by Saint Peter: which word being derived of the verb Tarasso (which signifieth to terrifie, troble, and vex) importeth an horrible confusion of tormentors in that place: even as Iob saith of it; Ibi nullus ordo, sed sompiternus horror inhabitat: There dwelleth no order, but everlasting horror.

9 The Chaldie word, which is also used in He∣brew, and translated to the Greek, is Gehenna, first of al used by Christ for the place of them which are damned, as Saint Ierom noteth

upon the tenth chapter of Saint Mathews gos∣pel. And this word being compounded of Gee & Hinnom signifieth a vally nigh to Ierusalem, called the vally of Hinnom, in which the old idolatrous Iews, were woont to burn alive their own children in the honor of the devil, and to sound with trumpets, timbrels, and other loud instruments, whiles they were do∣ing therof, that the childrens voices and cries might not be heard: which place was after∣ward used also for the receit of al filthines, as of doong, dead carions, and the like. And it is most probable, that our Savior used this word above al other for hel, therby to signifie the miserable burning of souls in that place, the pitiful clamors and cries of the tormented; the confuse and barbarous noise of the tor∣mentors; togither with the most lothsom fil∣thines of the place, which is otherwise descri∣bed in the scriptures, by the names of adders, snakes, cocatrices, scorpions, and other vene∣mous creatures, as shal be afterwards declared.

10 Having declared the names of this place, and therby also in som part, the nature: it re∣maineth now, that we consider, what maner of pains men suffer there. For declaration wherof, we must note, that as heaven and hel are contrarie, assigned to contrarie persons, for contrarie causes: so have they in al respects contrarie properties, conditions, and effects, in such sort, as whatsoever is spoken of the fe∣licitie

of the one, may serve to infer the con∣trarie of the other. As when Saint Paul saith; that No eie hath seene, nor eare heard, nor hart con∣ceived the ioies that God hath prepared for them that shal be saved. We may infer, that the pains of the damned must be as great. Again, when the scripture saith, that the felicitie of them in hea∣ven is a perfect felicitie, containing Omne bo∣num: Al goodnes. So that no one kind of plea∣sure can be imagined which they have not: we must think on the contrarie part, that the mi∣serie of the damned, must be also a perfect mi∣serie, containing al afflictions that may be, without wanting any. So that, as the happines of the good is infinite, and universal; so also is the calamitie of the wicked infinite, and uni∣versal. Now in this life al the miseries & pains which fal upon man, are but particular, and not universal. As for example: we see one man pained in his eies; another in his bak: which particular pains notwithstanding somtimes are so extreme, as life is not able to resist them; and a man would not suffer them long for the gaining of many worlds togither. But suppose now a man were tormented in al the parts of his bodie at once, as in his head, his eies, his toong, his teeth, his throte, his stomak, his bel∣lie, his back, his hart, his sides, his thighs, and in al the joints of his bodie besides: suppose (I say) he were most cruelly tormented with ex∣treme pains in al these parts togither, without

ease or intermission: what thing could be more miserable than this? What sight more lamen∣table? If thou shuldest see a dogly in the street so afflicted: I know thou couldest not but take compassion upon him. Wel then, consider what difference there is between abiding these pains for a week, or for al eternities; in suffe∣ring them upon a soft bed, or upon a burning grediron and boiling fornace; among a mans frinds comforting him, or among the furies of hel whipping and tormenting him. Consi∣der this (I say gentle reader) and if thou woul∣dest take a great deal of labour, rather than a∣bide the one, in this life: be content to sustain a little pain, rather than to incur the other in the life to come.

11 But to consider these things yet further, not onlie al these parts of the body which have been instruments to sin, shal be tormented to∣gither, but also every sense both external & in∣ternal for the same cause shal be afflicted with his particular torment, contrarie to the object wherin it delited most, & took pleasure in this world. As if for example, the lascivious eies were afflicted with the uglie & fearful sight of devils: the delicate eares, with the horrible noise of damned spirits: the nise smel, with poi∣soned stench of brimstone, & other unsuppor∣table filth: the daintie taste, with most raven∣ous hunger and thirst: & al the sensible parts of the bodie with burning fire. Again, the imagi∣nation

shal be tormented, with the apprehen∣sion of pains present, and to come; the memo∣rie, with the remembrance of pleasures past; the understanding, with consideration of the felicitie lost, and the miserie now come on. O poore Christian, what wilt thou do amidst the multitude of so greevous calamities?

12 It is a woonderful matter, and able (as one father saith) to make a reasonable man go out of his wits, to consider what God hath re∣vealed unto us in the scriptures, of the dredful circumstances of this punishment, and yet to see, how little the rechlesse men of the world do fear it. For first, touching the universalitie, varietie, and greatnes of the pain, not only the reasons before alleaged, but also divers other considerations in the scriptures do declare. As where it is said of the damned; Cruciabuntur die & nocte: They shal be tormented day and night. And again; Date illi tormentum: Give hir torment, speaking of Babylon in hel, by which is signi∣fied, that the pains in hel are exercised, not for chastisement, but for torment of the parties. And torments commonly we see in this world to be as great and as extreme, as the wit of a man can reach to devise. Imagin then, when God shal lay his head to devise torments (as he hath done in hel) what maner of torments wil they be?

13 If creating an element here for our com∣fort (I mean the fire) he could create the same

so terrible as it is, in such sort as a man would not hold his onlie hand in it one day, for to gain a kingdom: what a fire think you hath he provided for hel, which is not created for com∣fort, but onlie for torment of the parties? Our fire hath many differences from that, & ther∣fore is truly said of the holie fathers, to be but a painted and fained fire in respect of that. For our fire was made to comfort (as I have said) and that, to torment. Our fire hath need to be fed continuallie with wood, or else it goeth out: that burneth continuallie, without fee∣ding. Ours giveth light: that giveth none. Ours is out of his natural place, and therfore shifteth to ascend, and to get from us, as we see: but that is in the natural place, where it was created, & therfore it abideth there perpetual∣ly. Ours consumeth the matter laid in it, and so quiklie dispatcheth the pain: that tormen∣teth, but consumeth not, to the end the pain may be everlasting. Our fire is extinguished with water, and greatlie abated by the coldnes of the aire about it: that hath no such abate∣ment, or qualification. Finallie, what a strange and incredible kind of fire that is, appeereth by these words of our savior so often repeated; There shal be weeping and gnashing of teeth. Wee∣ping is to be referred to the effect of extreme burning in that fire, for that the torment of scalding and burning inforceth teares soo∣ner than any other torment, as appeereth in

them, which upon the sudden do put an hot thing into their mouth, or scald any other [ B] part of their bodie. And gnashing of teeth or chattering at least (as everie man know∣eth) proceedeth of great and extreme cold. Imagin then what a fire this is, which hath such extreme effects, both of heat, and cold. O mightie Lord what a strange God art thou! How woonderful and terrible in al thy works and inventions? How bountiful art thou to those that love and serve thee? And how se∣vere to them which contemn thy commande∣ments? Hast thou devised a waie how they which lie burning in a lake of fire and brim∣stone, shal also be tormented with extreme cold? What understanding of man can con∣ceave how this may be? But thy judgements (O Lord) are a depth without bottom, and therfore I leave this to thy onlie providence, praising thee eternally for the same.

14 Besides these general pains common to al that be in that place, the scripture signifieth also that there shal be particular torments, pe∣culiar both in quality & quantity to the sins & offences of ech offender. For to that end saith the prophet Esai to God; Thou wilt iudge in mea∣sure against measure. And God saith of himself; I wil exercise iudgement in weight, and iustice in mea∣sure. And that is the meaning of al those threts of God to sinners, where he saith that he wil pay them home according to their particular

works, & according to the inventions of their own harts. In this sence it is said in the Apoca∣lyps, of Babylon now thrown down into the lake; Looke how much she hath glorified hir selfe, and hath lived in delites: so much torment & affliction give hir. Wherof the holie fathers have gathered the varietie of torments that shal be in that place. As there be differences of sins: so shal there be varietie of torments (saith old Ephraem) as if the adulterer should have one kind of tor∣ment; the murderer, an other; the theefe, an∣other; the drunkard, another; the liar another. As if the proud man should be troden under feet, to recompence his pride: the glutton, suf∣fer inestimable hunger: the drunkards, extreme thirst: the delicious mouth filled up with gaul: and the delicate bodie, seared with hot bur∣ning irons.

15 The holie Ghost signifieth such a thing, when he saith in the scriptures, of the wicked worldling; His bread in his belly shal be turned in∣to the gaul of serpents: he shal be constrained to spu out again the riches which he hath devoured: nay, God shal pul them out of his belly again: he shal be constrained to suk the gauls of cocatrices, and the tong of an adder shal kil him: he shal pay sweetlie for al that ever he hath done: and yet shal he not be con∣sumed, but shal suffer according to the multitude of al his devises: utter darknes lieth in wait for him: and fire which needeth no kindling shal eat him up: this is the wicked mans portion from God. By which words

and such like, it is plainlie shewed, that world∣lings shal receive as it were particular and pro∣per torments for their gluttonie, for their de∣licate fare, for their extortion, and the like. Which torments shal be greater than any mor∣tal toong can expresse: as may appeer by the vehement and horrible words, which the holie Ghost here useth to insinuate the same.

16 Beside this, the scripture sheweth unto us, not onlie the universalitie, particularitie, and severitie of these pains, but also the straitnes therof, without aid, help, ease, or comfort, when it saith; We shal be cast in bound both hand & feete: For it is some kind of comfort in this world, to be able to resist or strive against our afflictions: but here we must lie stil and suffer al. Again, when it saith; Clausa est ianua: The gate is shut: That is, the gate of al mercie, of al pardon, of al ease, of al intermission, of al comfort, is shut up from heaven, from earth, from the creator, and from creatures: insomuch as no consolation is ever to be hoped for more: as in al the miseries of this life there is alwais some. This straitnes is likewise most livelie ex∣pressed in that dreadful parable of the rich glutton in hel: who was driven to that neces∣sitie; as he desireth that Lazarus might dip the top of his finger in water to coole his tong, in the mids of that fire wherin he saith he was: and yet could not he obtain it. A smal refresh∣ing (it seemeth) it would have been unto him,

if he had obtained the same. But yet to shew the straitnes of the place, it was denied him. Oh you that live in the sinful wealth of the world, consider but this one example of Gods severitie, and be afeard. This man was in great roialtie a litle before, and nothing regarded the extreme miserie that Lazarus was in: but now would he give a thousand worlds (if he had them) for one drop of water to coole his tong. What demand could be lesse than this? He durst not ask to be delivered thence, or to have his torments diminished, or to ask a great vessel of water to refresh his whole bodie therin: but onlie so much as would stik on the top of a mans finger, to coole his tong. To what need was this rich man now driven? What a great imagination had he of the force of one drop of water? To what pitiful change, was his tong now come unto, that was woont to be so diligentlie applied with al kinds of pleasant liquors? Oh that one man can not take example by another; either this is tru, or else the Son of God is a liar. And then, what men are we, that seeing our selves in danger of this miserie, do not seek with more diligence to avoid the same?

17 In respect of these extremities and strait dealings of God, in denieng al comfort and consolation at this day, the scripture saith, that men shal fal into rage, furie, and utter impati∣ence, blaspheming God, and cursing the day

of their nativitie, with eating their own tongs for greefe, & desiring the roks and mountains to come and fal on them, to end their pains.

18 Now if we ad to this, the eternitie, and everlasting continuance of these torments: we shal see that it increaseth the matter greatlie. For in this world there is no torment so great, but that time either taketh awaie, or diminish∣eth the same. For either the tormentor, or the tormented dieth, or some occasion or other happeneth, to alter, or mitigate the matter. But here is no such hope or comfort: but Cru∣tiabuntur (saith the scripture) in secula seculorum, in stagno ardente igne & sulphure: They shal be tor∣mented for ever, in a poole burning with fire & brim∣stone. As long as God is God, so long shal they burn there: neither shal the tormentor nor the tormented die, but both live eternally, for the eternal miserie of the parties to be pu∣nished.

19 O (saith one father in a godly meditation) if a sinner damned in hel did know, that he had to suffer those tormēts there, no mo thousands of yeres than there be sands in the sea, and gras piles in the ground; or, no mo thousand milli∣ons of ages, than there be creatures in heaven, & in earth: he would greatly rejoice therof, for he would cōfort himselfe at the least with this cogitation, that once yet the matter wold have an end. But now (saith this good man) this word Never, breaketh his hart, when he thin∣keth

on it, and that after a hundred thousand millions of worlds there suffered, he hath as far to his end as he had at the first day of his en∣trance to these torments. Consider (good Christian) what a length one hour would seem unto thee, if thou hadst but to hold thy hand in fire and brimstone, onlie during the space therof. We see, if a man be greevouslie sik, though he be laid upon a verie soft bed, yet one night seemeth a long time unto him. He turneth and tosseth himselfe from side to side, telling the clok, and counting everie hour, as it passeth, which seemeth to him a whole day. And if a man should say unto him, that he were to abide that pain but seven yeeres togither: he would go nigh to dispair for greefe. Now if one night seem so long and tedious to him that lieth on a good soft bed, afflicted onlie with a litle agu: what wil the lieng in fire and brimstone do, when he shal know evidentlie, that he shal never have end therof? Oh (deer brother (the sacietie of cōtinuance is lothsom, even in things that are not evil of themselves. If thou shouldest be bound alwais to eat one onlie meat: it would be displeasant to thee in the end. If thou shouldest be bound to sit stil al thy life in one place without moving: it would be greevous unto thee; albeit no man did tor∣ment thee in that place. What then wil it be to lie eternally, that is, world without end, in most exquisite torments? Is it any way tollera∣ble?

What judgement then, what wit, what dis∣cretion is there left in men, which make no more account of this matter than they do?

20 I might here ad another circumstance which the scripture addeth; to wit, that al these torments shal be in darknes: a thing dreadful of it self unto mans nature. For there is not the stoutest man in the world, if he found himselfe alone, & naked in extreme darknes, & should hear a noise of spirits comming towards him, but he would fear, albeit he felt never a lash from them on his bodie. I might also ad ano∣ther circumstance, that the prophet addeth; which is, that God & good men shal laugh at them that day, which wil be no smal affliction. For as to be mooved by a mans frind in time of adversitie, is some comfort: so to be laugh∣ed at, especiallie by him who onlie may help him, is a great and intollerable increase of his miserie.

21 And now al this that I have spoken of hi∣therto, is but one part of a damned mans pu∣nishment onlie, called by Divines; Poena sensus: The pain of sense or feeling; that is, the pain or punishment sensibly inflicted upon the soul and bodie. But yet besides this, there is ano∣ther part of his punishment, called Poena damni: The pain of losse or dammage: which by al ler∣ned mens opinion) is either greater, or no lesse than the former. And this is the infinite losse which a damned man hath, in being excluded

for ever and ever from the sight of his creator, and his glorie. Which sight only, being suffici∣ent to make happie and blessed al them that are admitted unto it, must needs be an infinite miserie to the damned man to lak that eter∣nallie. And therfore this is put as one of the first and cheefest plaegs to be laid upon him; Tollatur impius, ne videat gloriam dei: Let the wic∣ked man be taken away to hel, to the end he may not see the glorie of God. And this losse conteineth al other losses and damages in it: as the losse of eternal blisse, and joy (as I have said (of eter∣nal glorie, of eternal societie with the Angels, and the like: which losses when a damned man considereth (as he can not but consider them stil) he taketh more greef therof (as Divines do hold) than by al the other sensible torments that he abideth besides.

22 Wherunto apperteineth the worm of conscience: in scripture so called, for that, as a worm lieth eating and gnawing the wood wherin she abideth: so shal the remorse of our own conscience lie within us, griping and tor∣menting us for ever. And this worm or re∣morse shal principallie consist in bringing to our minds, al the means and causes of our pre∣sent extreme calamities: as our negligences, wherby we lost the felicitie which other men have gotten. And at everie one of these consi∣derations, this worm shal give vs a deadly bit, even unto the hart. As when it shal lay before

us al the occasions that we had offered to a∣void this miserie, wherin now we are fallen, & to have gotten the glorie which we have lost: how easie it had been to have done it: how nigh we were oftentimes to resolve our selves to do it; and yet how ungratiously we left of that cogitation again: how manie times we were foretold of this danger, and yet how lit∣tle care and fear we took of the same: how vain the worldlie trifles were, wherin we spent our time, and for which we lost heaven, & fel into this intollerable miserie: how they are exalted whom we thought fooles in the world: and how we are now prooved fooles and laughed at, which thought our selves wise. These things (I saie) and a thousand mo being laid before us by our own conscience, shal yeeld us infinite greef; for that it is now too late to amend thē. And this greef is called the worm or remorse of our own conscience: which worm shal more inforce men to weep and houl, than any tor∣ment else, considering how negligentlie, foo∣lishlie, and vainlie, they are come into those so insupportable torments, and that now there is no more time to redresse their errors.

23 Now only is the time of weeping and la∣menting for these men: but al in vain. Now shal they begin to fret and fume, and marvel at themselves, saieng: Where was our wit? Where was our understanding? Where was our judgement, when we followed vanities,

and contemned these matters? This is the talk of sinners in hel (saith the scripture;) What hath our pride, or what hath the glorie of our riches profited us? They are al now vanished like a shadow: we have wearied out our selves in the way of iniquitie and per∣dition, but the way of the Lord we have not known. This (I say) must be the everlasting song of the damned worm-eaten conscience in hel: eter∣nal repentance, without profit. Wherby he shal be brought to such desperation (as the scripture noteth) as he shal turn into furie a∣gainst himselfe, tear his own flesh, rent his own soul (if it were possible) and invite the feends to torment him, seeing he hath so beastlie beha∣ved himselfe in this world, as not to provide in time, for this principal matter, onlie (indeed) to have been thought upon. Oh if he could have but another life to live in the world a∣gain, how would he passe it over? With what diligence? With what severitie? But it is not lawful: we onlie which are yet alive have that singular benefit, if we know it, or wold resolve our selves to make the most of it. One of these dais, we shal be past it also, and shal not recover it again, no not one hour, if we would give a thousand worlds, for the same, as indeed the damned would do, if they might. Let us now therfore so use the benefit of our present time, as when we are past hence, we have not need to wish our selves here again.

24 Now is the time we may avoid al: now

is the time we may put our selves out of dan∣ger of these matters: now (I saie) if we resolve our selves out of hand. For we know not what shal become of us to morrow: it may be to morrow our harts wil be as hard and carelesse of these things, as they have been heretofore, and as Pharao his hart was, after Moises depar∣ture from him. Oh that he had resolved him∣selfe thoroughlie while Moises was with him, how happie had he been? If the rich glutton had taken the time while he was in prosperitie, how blessed a man had he been? He was fore∣told of his miserie (as we are now) by Moises and the prophets, as Christ signifieth: but he would not hear. Afterward he was in such admiration of his own follie, that he would have had Lazarus sent from Abrahams bo∣som unto his brethren to warn them of his successe. But Abraham told him, it was boot∣lesse, for they would not have beleeved Laza∣rus, but rather have persecuted him as a liar, and defamer of their honorable brother dead, if he should have come and told them of his torments. Indeed so would the wicked of the world do now, if one should come & tel them, that their parents or frinds are damned in hel, for such and such things: and do beseech them to look better to their lives, to the end by their comming thither, they do not increase the o∣thers pains, for being some cause of their dam∣nation (for this is onlie the cause of care which

the damned have towards the living, and not for any love they now bear them) if (I saie) such a message should come from hel, to the flori∣shing sinners of this world, would they not laugh at it? Would they not persecute eagarlie the parties that should bring such news: what then can God devise to do for the saving of these men? What waie, what means may he take, when neither warning, nor example of others, nor threats, nor exhortations wil do anie good? We know, or may know, that lea∣ding the life which we do, we can not be saved. We know, or ought to know, that manie be∣fore us have been damned for lesse matters. We know, and can not choose but know, that we must shortlie die, and receave our selves, as they have receaved living as they did, or woorse. We see by this laid down before, that the pains are intollerable, and yet eternal, which do expect us for the same. We confesse them most miserable, that for anie pleasure or commoditie of this world, are now fallen into those pains. What then shuld let us to resolve, to dispatch our selves quiklie of al impedi∣ments? To break violentlie from al bonds and chains of this wicked world, that do let us from this tru and zealous service of God? Why should we sleep one night in sin, seeing that night may chance to be our last, and so the everlasting cutting off, of al hope for the time to come?

25 Resolve thy selfe therfore (my deer bro∣ther) if thou be wise, and cleer thy selfe from this danger, while God is willing to receive thee, and mooveth thee therunto by these means, as he did the rich man by Moises and the prophets while he was yet in his prosperi∣tie. Let his example be often before thine eies, and consider it throughly, and it shal do thee good. God is a wonderful God, and to shew his patience and infinite goodnes, he wooeth us in this life, seeketh unto us, and laieth him∣selfe (as it were) at our feet, to moove us to our own good, to win us, to draw us, and to save us from perdition. But after this life he altereth his course of dealing: he turneth over the leaf, and changeth his stile. Of a lamb, he becometh a lion to the wicked: and of a saviour, a just and severe punisher. What can be said, or don more to moove us? He that is forewarned, and seeth his own danger, before his face, and yet is not stirred, nor made the more warie or fearful therby, but notwithstanding wil come or slide into the same: may wel be pitied, but surely by no means can he be helped, making himselfe incapable of al reme∣dies, that may be used.

CHAP. X. Of the most honorable and munificent rewards proposed to al them that truly serve God.

THE reasons and consi∣derations laid down be∣fore, in the former chap∣ters might wel suffice, to stir up the hart of any reasonable Christian, to take in hand this resolu∣tion, wherof we talk, and wherunto I so much covet to persuade thee (for thy only good and gain) gentle reader. But for that al harts are not of one constituti∣on in this respect, nor al drawn and stirred with the same means: I purpose to adjoin heer a consideration of commoditie, wherunto commonly, ech man is prone by nature. And therfore I am in hope it shal be more forcible to that we go about, than any thing else that hitherto hath beene spoken. I mean then to treat of the benefits which are reaped by ser∣vice of God, of the gain drawn thence, and of the good pay and most liberal reward which God performeth to his servants, above al the maisters created, that may be served. And though the just fear of punishment (if we serve him not) might be sufficient to drive us to this

resolution: and the infinite benefits alreadie received, induce us to the same, in respect of gratitude (of both which somwhat hath been said before:) yet am I content so far to inlarge this libertie to thee (good reader) that except I shew this resolution, which I crave to be more gainful and profitable than any thing else in the world that can be thought of: thou shalt not be bound unto it for any thing that hitherto hath beene said in that behalfe. For as God in al other things is a God of great majestie, ful of bountie, liberalitie, and prince∣ly magnificence; so is he in this point above al other: in such sort, as albeit whatsoever we do, or can do, is but du det unto him, and of it selfe deserveth nothing: yet of his munificent ma∣jestie, he letteth passe no one jot of our service unrewarded, no not so much as a cup of cold water.

2 God commanded Abraham to sacrifice unto him his only son Isaac, which he loved so much: but when he was ready to do the same, God said; Do it not: it is inough for me that I see thine obedience. And bicause thou hast not refused to do it, I swear to thee (saith he) by my selfe, that I wil multiply thy seed as the stars of heaven, and the sands of the sea: and among them also one shal be Christ, the Saviour of the world. Was not this a good pay for so little pains? King David one night, began to think with himselfe, that he had now an house of

Cedar, and the Ark of God lay but under a tent, and therfore resolved to build an house for the said Ark. Which onlie cogitation God took in so good part, as he sent Nathan the prophet unto him presentlie, to refuse the thing, but yet to tel him, that for so much as he had determined such a matter: God would build an house, or rather a kingdome, to him, and his posteritie, which should last for ever, and from which he would never take away his mercie, what sins or offences soever they com∣mitted. Which promise we see now fulfilled, in Christ his church, raised out of that familie. What should I recite manie like examples? Christ giveth a general note hereof, when he calleth the workmen and paieth to ech man his wages, so dulie: as also when he saith of himselfe; Behold, I come quickly, and my reward is with me. By which places is evident, that God suffereth no labor in his service to be lost or unpaid. And albeit (as after in place convene∣ent shal be shewed) he paieth also, and (that a∣bundantly) in this life: yet (as by those two ex∣amples appeereth) he deferreth his cheefe pay, unto his comming in the end of the day, that is, after this life, in The resurrection of the iust: as himselfe saith in another place.

3 Of this paiment then reserved for Gods servants in the life to come, we are now to con∣sider; what, and what maner a thing it is, and whether it be woorth so much labor and tra∣vel,

as the service of God requireth or no. And first of al, if we wil beleeve the holie scripture, calling it a kingdome, an heavenly kingdome, an eternal kingdome, a most blessed king∣dome: we must needs confesse it to be a mar∣velous great reward? For that worldly princes do not use to give kingdoms to their servants for recompence of their labors. And if they did, or were able to do it: yet could it be neither heavenly nor eternal, nor a blessed kingdome. Secondly, if we credite that which S. Paul saith of it; That neither eie hath seen, nor eare heard, nor hart of man conceived. How great a matter it is: then must we yet admit a greater opinion therof, for that we have seen manie woonderful things in our dais; we have heard more woonderful; we may conceive most woonderful, and almost infinite. How then shal we come to understand the greatnes and valu of this reward? Surely no tong created, either of man or Angel, can expresse the same: no imagination conceive; no understanding com∣prehend it, Christ himselfe hath said; Nemo scit, nisi qui accipit: No man knoweth it, but he that enioieth it. And therfore he calleth it Hidden manna, in the same place. Notwithstanding, as it is reported of a learned Geometrician, that finding the length of Hercules foot, upon the hil Olympus, drew out his whole bodie, by the proportion of that one part: so we by some thing set down in scripture, and by som other

circumstances agreeing therunto, may frame a conjecture of the matter, though it come far behind the thing it selfe.

4 I have shewed before how the scripture calleth it an heavenly, an everlasting, & a most blessed kingdom: wherby is signified, that al must be kings that are admitted thither. To like effect it is called in other places, A crown of glorie, a throne of maiestie, a paradise, or place of plea∣sure, a life everlasting. Saint Iohn the Evangelist being in his banishment, by special privilege, made privy to som knowledge & feling therof, as wel for his own comfort, as for ours, taketh in hand to describe it, by comparison of a ci∣tie: affirming, that the whole citie was of pure gold, with a great and high wal of the pretious stone, called Iaspis. This wal had also twelve foundations, made of twelve distinct pretious stones, which he there nameth: also twelve gates made of twelve rich stones, called Mar∣garits; and every gate was an entire margarit. The streets of the citie were paved with gold, interlaid also with pearls and pretious stones. The light of the citie was the cleernes and shi∣ning of Christ himselfe, sitting in the middest thereof: from whose seat proceeded a river of water, as cleer as cristal, to refresh the citie: and on both sides of the banks, there grew the tree of life, giving out continual and perpetual fruit: there was no night in that citie, nor any defiled thing entered there: but they which

are within shal reign (saith he) for ever & ever.

5 By this description of the most rich and pretious things that this world hath, S. Iohn would give us to understand the infinite valu, glorie, and majestie of this felicitie, prepared for us in heaven: though (as I have noted be∣fore) it being the princely inheritance of our Saviour Christ, the kingdom of his father, the eternal habitation of the holie Trinitie prepa∣red before al worlds, to set out the glorie, and expresse the power of him that hath no end or measure, either in power or glorie: we may ve∣ry wel think with Saint Paul, that neither tong can declare it, nor hart imagin it.

6 When God shal take upon him to do a thing for the uttermost declaration (in a cer∣tain sort) of his power, wisdome, and majestie: imagin you, what a thing it wil be. It pleased him at a certain time, to make certain crea∣tures to serve him in his presence, and to be witnesses of his glorie: and therupon with a [ B] word, created the Angels, both for number, and perfection, so strange and woonderful, as maketh mans understanding astonished to think of it. For as for their number they were almost infinite, passing the number of al the creatures of this inferior world, as divers lear∣ned men, and som ancient fathers do think: though Daniel (according to the fashion of the scripture) do put a certain number for an un∣certain, when he saith of Angels; A thousand

thousands did minister unto him (that is, unto God) & ten thousand times an hundred thousand, did stand about him to assist. And for their perfection of nature, it is such (being, as the scripture saith, spirits, and like burning fire) as they far surpas al inferior creatures, in natural knowledge, power, and the like. What an infinite majestie doth this argu in the creator?

7 After this, when many of these Angels were fallen: it pleased God to create another crea∣ture, far inferior to this, for to fil up the pla∣ces of such as had fallen: and therupon created man of a peece of clay, as you know, appoin∣ting [ B] him to live a certain time in a place distant from heaven, created for this purpose, which is this world: a place of intertainment and tri∣al for a time, which afterward is to be destroied again. But yet in creating of this transitorie world (which is but a cottage of his own eter∣nal habitation) what power, what magnifi∣cence, what majestie hath he shewed? What heavens, & how woonderful hath he created? What infinite stars and other lights hath he devised? What elements hath he framed? And how marvelouslie hath he compast them togi∣ther? The seas tossing and tumbling without rest, and replenished with infinite sorts of fish: the rivers running incessantly thorough the earth like veins in the bodie, and yet never to be emptie nor overflow the same: the earth it selfe so furnished with al varietie of creatures,

as the hundred part therof, is not imploied by man, but only remaineth to shew the ful hand, and strong arm of the creator. And al this (as I said) was done in an instant, with one word on∣lie: and that for the use of a smal time, in re∣spect of the eternitie to come. What then shal we imagin that the habitation prepared for that eternitie shal be? If the cottage of his meanest servant (& that made onlie for a time, to bear off as it were a shower of rain) be so princely, so gorgeous, so magnificent, so ful of majestie, as we see this world is: what must we think that the kings pallace it selfe is, appoin∣ted for al eternitie; for him and his frinds, to raign togither? We must needs think it to be as great, as the power and wisdome of the ma∣ker could reach unto, to perform: and that is, incomparable, and above al measure infinite. The great king Assuerus, which raigned in Asia over an hundred twentie and seven provinces, to discover his power and riches to his sub∣jects, made a feast (as the scripture saith) in his citie of Susa, to al princes, states, and poten∣tates, of his dominions, for an hundred and fourscore daies togither. Esay the prophet saith, that our God and Lord of hosts, wil make a solemn banket to al his people upon the hil and mount of heaven, and that an harvest ban∣ket of fat meats, and pure wines. And this banket shal be so solemn, as the verie Son of God himselfe cheefe Lord of the feast, shal be

content to gird himselfe, and to serve in the same, as by his own words he promiseth. What maner of banket then shal this be? How mag∣nificent? How ful of majestie? Especiallie see∣ing it hath not onlie to endure a hundred and fourscore dais (as that of Assuerus did) but more than a hundred and fourscore millions of ages: not served by men (as Assuerus feast was) but by Angels and the verie Son of God himselfe: not to open the power and riches of a hundred twentie and seven provinces, but of God himself, King of kings, and Lord of lords, whose power and riches are without end, and greater than al his creatures togither can con∣ceive? How glorious a banket shal this be then? How triumphant a joy of this festival day? O miserable and foolish children of men, that are born to so rare and singular a dignitie, and yet can not be brought to consider, love, or esteme of the same!

8 Other such considerations there be to shew the greatnesse of this felicitie: as that, if God hath given so many pleasures and comfortable gifts in this life (as we see are in the world) be∣ing a place notwithstanding of banishment, a place of sinners, a vale of miserie, and the time of repenting, weeping, and wailing: what wil he do in the life to come, to the just, to his frinds, in the time of joy, and mariage of his Son? This was a most forcible consideration with good Saint Augustine, who in the secret

speech of his soul with God, said thus: O Lord if thou for this vile bodie of ours, give us so great and innumerable benefits, from the fir∣mament, from the air, from the earth, from the sea: by light, by darknes, by heat, by shadow: by dews, by showers, by windes, by rains: by birds, by fishes, by beasts, by trees: by multitude of herbs, & variety of plants, and by the ministery of al thy creatures. O sweet Lord what maner of things, how great, how good, and how innu∣merable are those which thou hast prepared in our heavenly countrie, where we shal see thee face to face? If thou do so great things for us in our prison: what wilt thou give us in our pallace? If thou givest so many things in this world, to good & evil men togither: what hast thou laid up for onlie good men in the world to com? If thine enimies & frinds togither are so wel provided for in this life: what shal thy only frinds receive in the life to come? If there be so great solaces in these dais of tears: what joy shal there be in that day of mariage? If our jail contein so great matters: what shal our countrie and kingdome do? O my Lord and God, thou art a great God; And great is the multitude of thy magnificence and sweetnes. And as there is no end of thy greatnes, nor number of thy wisdome, nor measure of thy benignitie: so is there neither end, number, nor measure of thy rewards, towards them that love and fight for thee. Hitherto Saint Augustine.

9 Another way to conjecture of this felicitie is, to consider the great promises which God maketh in the scriptures, to honor and glorifie man in the life to come; Whosoever shal honor me (saith God) I wil glorifie him. And the pro∣phet David as it were complaineth joifullie, that Gods frinds were so much honored by him. Which he might with much more cause have said, if he had lived in the new testament, and had heard that promise of Christ wherof I spake before, that his servants should sit down and banket, and that himselfe would serve and minister unto them in the kingdome of his father. What understanding can con∣ceive, how great this honor shal be? But yet in some part it may be gessed, by that he saith, that they shal sit in judgement with him: and (as Saint Paul addeth) shal be judges not onlie of men, but also of Angels. It may also be con∣jectured by the exceeding great honor, which God at certain times hath done to his ser∣vants, even in this life. Wherin notwithstan∣ding they are placed to be dispised, and not to be honored. What great honor was it that he did to Abraham in the sight of so many kings of the earth, as of Pharao, Abimelech, Melchi∣sedech, and the like? What honor was that he did to Moises and Aaron in the face of Pharao and al his court, by the woonderful signes that they wrought? What excessive honor was that he did to holie Iosue, when in the sight of

al his armie, he staied the sun and moone in the midst of the firmament, at Iosue his appoint∣ment, obeing therin (as the scripture saith) to the voice of a man? What honor was that he did to Esay in the sight of king Ezechias, when he made the sun to go bak ten degrees in the heavens? What honor was that he did to Helias in the sight of wicked Achab, when he yeelded the heavens into his hands, and per∣mitted him to say, that neither rain, nor dew should fal upon the ground (for certein yeres) but by the words of his mouth onlie? What honor was that he did to Elizeus in the sight of Naaman the noble Syrian, whom he cured onlie by his word from the leprosie: and his bones after his death, raised (by onlie tou∣ching) the dead to life? Finallie (not to alledge mo examples herein) what singular honor was that, he gave to al the Apostles of his Son, that as many as ever they laid hands on, were hea∣led from al infirmities, as Saint Luke saith? Nay (which is yet more) the verie girdles and napkins of Saint Paul did the same effect; and yet more than that also, as many as came within the onlie shadow of Saint Peter were healed from their diseases. Is not this marvei∣lous honor, even in this life? Was there ever monarch, prince, or potentate of the world, which could vaunt of such points of honor? And if Christ did this, even in this world to his servants, wherof notwithstanding he saith his

kingdome was not: what honor shal we think he hath reserved for the world to come, where his kingdome shal be, and where al his servants shal be crowned as kings with him?

10 Another declaration yet of this matter is laid down by Divines for opening of the greatnes of this beatitude in heaven: and that is, the consideration of three places, wherto man by his creation is appointed. The first is his mothers womb, the second this present world, the third is Coelum Empireum, which is, the place of blisse in the life to come. Now in these three places, we must hold the propor∣tion [ B] (by al reason) which we see sensiblie to be observed between the first two. So that look in what proportion the second doth differ from the first: in like measure must the third differ from the second, or rather much more: seeing that the whole earth put togither, is by al Phi∣losophie, but as a prik or smal point in respect of the marveilous greatnes of the heavens. By this proportion then we must say, that as far as the whole world doth passe the womb of one private woman: so much in al beautie, delites, and majestie doth the place of blisse passe al this whole world. And as much as a man living in the world doth passe a child in his mothers bellie, in strength of bodie, beautie, wit, under∣standing, learning, and knowledge: so much and far more, doth a Saint in heaven passe men of this world, in al these things, and manie mo

besides. And as much horror as a man would have, to turn into his mothers womb again: so much would a glorified soul have, to return into this world again. The nine months also of life in the mothers womb, are not so little in respect of mans life in the world, as is the lon∣gest life upon earth, in respect of the eternal in heaven. Nor the blindnes, ignorance, & other miseries of the child in his mothers womb, are any way comparable to the blindnes, ig∣norance, and other miseries of this life, in re∣spect of the light, cleer knowledge, and other felicities of the life to come. So that by this al∣so, some conjecture may be made of the mat∣ter which we have in hand.

11 But yet to consider the thing more in particular, it is to be noted, that this glorie of heaven shal have two parts: the one belonging to the soul; the other belonging to the bodie. That which belongeth to the soul, consisteth in the vision of God, as shal be shewed after: that which belongeth to the bodie, consisteth in the change and glorification of our flesh, af∣ter the general resurrection, that is, wherby this corruptible bodie of ours, shal put on in∣corruption (as Saint Paul saith) and of mortal, become immortal. Al this flesh (I say) of ours, that now is so combersom, and greeveth the mind; that now is so infested with so many in∣conveniences; subject to so many mutations; vexed with so many diseases; defiled with so

many corruptions; replenished with so infi∣nite miseries and calamities, shal then be made glorious, and most perfect to endure for ever, without mutation, and to raign with the soul, world without end. For it shal be delivered from this lumpish hevines, wherewith it is pe∣stered in this life: from al diseases likewise and pains of this life, and from al trobles and in∣combrances belonging to the same, as sin, ea∣ting, drinking, sleeping, and such like. And it shal be set in a most florishing estate of health, never deceaveable again. So florishing, that our Savior Christ saith; that At that daie shal the iust shine as the sun in the kingdom of their father. A mar∣velous saieng of Christ, and in humane sense almost incredible, that our putrified bodies should shine and become as cleer as the sun. Wheras in the contrarie part, the bodies of the damned shal be as blak and uglie, as filth it selfe. So likewise al the senses togither, finding then their proper objects, in much more excel∣lencie than ever they could in this world (as shal be shewed after) even everie part, sense, member, & joint, shal be replenished with sin∣gular comfort, as the same shal be tormented in the damned. I wil here alledge Anselmus his words; for that they expresse lively this matter. Al the glorified bodie (saith he) shal be filled with abundance of al kind of pleasure, the eies, the eares, the nose, the mouth, the hands, the throte, the lungs, the hart, the stomak, the bak,

the bones, the marrow, the entrals, themselves, and everie part therof shal be replenished with such unspeakable sweetnes and pleasure, that truly it may be said, that The whole man is made to drink of the river of Gods divine pleasures, and made dronken with the abundance of Gods house. Be∣sides al which, it hath perpetuitie; wherby it is made sure now, never to die, or alter from his felicitie, according to the saieng of scripture, that The iust shal live for ever. Which is one of the cheefest prerogatives of a glorified bodie; for that by this, al care and fear is taken away, al danger of hurt and noiance remooved from us.

12 But now to come to that point of this felicitie, which pertaineth to the soul, as the principal part, it is to be understood, that al∣beit there be many things that do concur in this felicitie, for the accomplishment and per∣fection of happines: yet the fountain of al is but one only thing, called by divines; Visio Dei beatifica: The sight of God that maketh us happie? Haec sola est summum bonum nostrum, saith Saint Augustine: This only sight of God, is our happinesse. Which Christ also affirmeth, when he saith to his father; This is life everla∣sting, that men know the tru God, and Iesus Christ whom thou hast sent. Saint Paul also putteth our felicitie, In seeing God face to face. And S. Iohn, In seeing God, as he is. And the reason of this is, for that al the pleasures and contentations in

the world, being only sparkles & parcels sent out from God: they are al contained much more perfectly and excellently in God him∣selfe, than they are in their own natures crea∣ted: as also al the perfections of his creatures are more fully in him, than in themselves. Wherof it followeth, that whosoever is admit∣ted to the vision and presence of God, he hath al the goodnes and perfection of creatures in the world united togither, and presented unto him at once. So that whatsoever deliteth either bodie or soul, there he enjoieth it wholy knit up togither as it were in one bundle, and with the presence therof, is ravished in al parts both of mind and bodie: as he cannot imagin, think, or wish for any joy whatsoever, but there he findeth it in his perfection: there he findeth al knowledge, al wisdom, al beautie, al riches, al nobilitie, al goodnes, al delite, and whatsoe∣ver beside either deserveth love and admirati∣on, or worketh pleasure or contentation. Al the powers of the mind shal be filled with this sight, presence, & fruition of God: al the senses of our bodie shal be satisfied: God shal be the universal felicitie of al his saints, containing in himselfe al particular felicities, without end, number, or measure. He shal be a glasse, to our eies; musik, to our ears; honie, to our mouths; most sweet and pleasant balm, to our smel; he shal be light, to our understanding; contenta∣tion, to our wil; continuation of eternitie to

our memorie. In him shal we enjoy al the vari∣etie of times, that delite us heer; al the beautie of creatures that allure us heer; al the plesures and joies that content us heer. In this vision of God (saith one Doctor) we shal know; we shal love; we shal rejoice; we shal praise. We shal know the very secrets and judgements of God, which are a depth without bottom. Also the causes, natures, beginnings, ofsprings, and ends of al creatures. We shal love incom∣parablie, both God (for the infinite causes of love that we see in him) and our companions as much as our selves, for that we see them as much loved of God as our selves: and that al∣so for the same, for which we are loved. Wherof insueth, that our joy shal be without measure: both for that we shal have a particular joy for every thing we love in God (which are infi∣nite) and also for that, we shal rejoice at the fe∣licitie of everie one of our companions, as much as at our own, & by that means we shal have so many distinct felicities, as we shal have distinct companions in our felicitie: which be∣ing without number, it is no marvel though Christ said; Go into the ioy of the Lord. And not, let the Lords joy enter into thee: for that no one hart created can receive the fulnes and greatnes of this joy. Heerof it followeth lastly, that we shal praise God without end or weari∣nes, with al our hart; with al our strength; with al our powers; with al our parts: accor∣ding

as the scripture saith; Happie are they that live in thy house (O Lord) for they shal praise thee eternally without end.

13 Of this most blessed vision of God, the holie father Saint Austen writeth thus; Happie are the clean of hart: for they shal see God (saith our Savior) then is there a vision of God (deer brethren) which maketh us happie: a vision (I say) which neither eie hath seen in this world, nor eare hath heard, nor hart conceived. A vi∣sion, that passeth al the beautie of earthly things, of gold, of silver, of woods, of fields, of sea, of air, of sun, of moon, of stars, of Angels: for that al these things have their beauty from thence; We shal see him face to face (saith the A∣postle) And we shal know him, as we are known. We shal know the power of the Father: we shal know the wisdom of the Son, we shal know the goodnes of the holie Ghost: we shal know the indivisible nature of the most blessed Trinitie. And this seeing of the face of God▪ is the joy of angels, & al saints in heaven. This is the reward of life everlasting; this is the glorie of blessed spirits; their everlasting pleasure; their crown of honor; their game of felicitie; their rich rest; their beautiful place; their inward and out∣ward joy; their divine paradice; their heaven∣ly Ierusalem; their felicitie of life; their fulnes of blisse; their eternal joy; their peace of God, that passeth al understanding. This sight of God, is the ful beatitude, the total glorifica∣tion

of man, to see him (I say) that made both heaven and earth, to see him that made thee, that redeemed thee, that glorified thee. For in seeing him, thou shal possesse him; in possessing him, thou shalt love him; in loving him, thou shalt praise him. For he is the inheritance of his people; he is the possession of their feli∣citie; he is the reward of their expectation. I wil be thy great reward (saith he) to Abraham. O Lord, thou art great, and therfore no marvel if thou be a great reward. The sight and fruiti∣on of thee therfore is al our hire, al our re∣ward, al our joy and felicitie, that we expect: seeing thou hast said, that This is life everla∣sting, to see and know thee our tru God, and Iesus Christ whom thou hast sent.

14 Having now declared the two general parts of heavenly felicitie, the one appertai∣ning to our soul, the other to our bodie: it is not hard to esteem, what excesse of joy, both of them joined togither shal work, at that hap∣pie day of our glorification. O joy above al joies, passing al joy, and without which there is no joy, when shal I enter into thee (saith Saint Austen) when shal I enjoy thee to see my GOD that dwelleth in thee? O everlasting kingdome; O kingdome of al eternities; O light without end; O peace of God that pas∣seth al understanding, in which the souls of saints do rest with thee; And everlasting ioy is upon their heads, they possesse ioy and exultation: and

al pain and sorrow is fled from them. O how glori∣ous a kingdome is thine (O Lord) wherin al saints do raign with thee; Adorned with light, as with apparel; and having crowns of pretious stones on their heads? O kingdome of everlasting blisse, where thou, O Lord, the hope of al saints art, and the diadem of their perpetual glorie, re∣joising them on everie side, with thy blessed sight. In this kingdome of thine, there is infi∣nite joy, and mirth without sadnes; health, without sorrow; life, without labor; light, without darknes; felicity, without abatement; al goodnes, without any evil. Where youth flo∣risheth that never waxeth old: life, that kno∣weth no end: beautie that never fadeth: love, that never cooleth: health, that never dimi∣nisheth: joy, that never ceaseth. Where sorrow is never felt; complaint, is never heard; matter of sadnes, is never seen; nor evil successe is o∣verfeared. For that they possesse thee (O Lord) which art the perfection of their feli∣citie.

15 If we would enter into these considera∣tions, as this holie man, and other his like did: no dowt but we should more be inflamed with the love of this felicitie, prepared for us, than we are: and consequently should strive more to gain it than we do. And to the end thou maist conceive som more feeling in the mat∣ter (gentle reader) consider a little with me, what a joiful day shal that be at thy house,

when having lived in the fear of God, and at∣chived in his service the end of thy peregrina∣tion, thou shalt come (by the means of death) to passe from miserie and labour to immorta∣litie: and in that passage (when other men be∣gin to fear) thou shalt lift up thy head in hope, according as Christ promiseth, for that the time of thy salvation commeth on. Tel me, what a day shal that be, when thy soul, step∣ping foorth of prison, and conducted to the tabernacle of heaven, shal be received there, with the honorable companies and troups of that place? With al those blessed spirits men∣tioned in scripture, as principalities, powers, vertues, dominations, thrones, Angels, Archangels, Cherubins, and Seraphins: also with the holie Apostles and disciples of Christ, Patriarches, Prophets, Martyrs, Innocents, Confessors, and Saints of God? Al which shal triumph now at thy coronation and glorifica∣tion. [ B] What joy wil thy soul receive in that day, when she shal be presented, in the presence of al those states, before the seat and majestie of the blessed Trinitie, with recital and declara∣tion of al thy good works, and travels suffered for the love and service of God? When there shal be laid down in that honorable con∣sistorie, al thy vertuous deeds, al the labors that thou hast taken in thy calling; al thy almes; al thy praiers; al thy fasting; al thy in∣nocencie of life; al thy patience in injuries; al

thy constancie in adversities; al thy tempe∣rance in meats; al the vertues of thy whole life? When al (I say) shal be recounted there, al com∣mended, al rewarded: shalt thou not see now the valure and profite of vertuous life? Shalt thou not confesse, that gainful and honorable is the service of God? Shalt thou not now be glad, and blesse the hour, wherin first thou re∣solvest thy selfe to leave the service of the world, to serve God? Shalt thou not think thy selfe beholding to him or hir, that persuaded thee unto it? Yes verilie.

16 But yet (more than this) when as being so neer thy passage heer, thou shalt consider into what a port and haven of securitie, thou art come, and shalt look bak upon the dangers which thou hast passed, and wherin other men are yet in hazard: thy cause of joy shal great∣ly be increased. For thou shalt see evidentlie how infinite times thou were to perish in that journey, if God had not held his special hand over thee. Thou shalt see the dangers wherin other men are; the death & damnation wher∣into many of thy frinds and acquaintance have fallen; the eternal pains of hel incurred by many, that used to laugh, and be merie with thee in the world. Al which shal augment the felicitie of this thy blessed estate. And now for thy selfe, thou maist be secure, thou art out of al danger for ever and ever. There is no more need now of fear, of watch, of labor, or of care.

Thou maist lay down al armor now, better than the children of Israel might have done, when they had gotten the land of promise? For there is no more enimy to assail thee; there is no more wilie serpent to beguile thee: al is peace; al is rest; al is joy; al is securitie. Good Saint Paul hath no more need now to labor in the ministerie of the word, neither yet to fast, to watch, or to punish his bodie: Good old Ie∣rom, may now cease to afflict himselfe both night and day, for the conquering of his spiri∣tual enimie. Thy onlie exercise must be now to rejoice, to triumph, to sing Halleluias to the lamb, which hath brought thee to this felici∣tie, and wil keep thee in the same, world with∣out end. What a comfort wil it be to see that lamb sitting on his seat of state? If the wise men of the east, came so far off, and so rejoiced to see him in the manger: what wil it be to see him sitting in his glorie? If Saint Iohn Baptist did leap at his presence in his mothers belly: what shal his presence do in this his roial and eternal kingdome? It passeth al other glo∣rie that saints have in heaven (saith Saint Au∣sten) to be admitted to the inestimable sight of Christ his face, and to receive the beams of glorie, from the brightnes of his majestie. And if we were to suffer torments every day, yea to tollerate the verie pains of hel for a time, ther∣by to gain the sight of Christ, and to be joined in glorie to the number of his saints: it were

nothing in respect of the reward. O that we made such account of this matter, as this holy and learned man did: we would not live as we do, nor leese the same for such trifles as most men do.

17 But to go forward yet further in this con∣sideration: imagin besides al this, what a joy it shal be unto thy soul at that day, to meet with al hir godly frinds in heaven, with father, with mother, with brothers, with sisters: with wife, [ B] with husband, with maister, with schollers: with neighbors, with familiars, with kindred, with acquaintance: the welcoms, the mirth, the sweet imbracements that shal be there, the joy wherof (as a noteth wel Saint Cyprian) shal be unspeakable. Ad to this, the daily feasting, and inestimable triumph, which shal be there, at the arrival of new brethren and sisters comming thither from time to time, with the spoils of their enimies, conquered and van∣quished in this world. O what a comfortable sight wil it be to see those seats of Angels fal∣len, filled up again with men and women from day to day! To see the crowns of glorie set up∣on their heads, and that in varietie, according to the varietie of their conquests. One b for martyrdom or confession, against the persecu∣tor: another for chastitie, against the flesh: an∣other

for povertie or humilitie, against the world: another for many conquests togither, against the divel. There the glorious companie of Apostles (saith holy Cyprian) there the num∣ber of rejoising prophets, there the innume∣rable multitude of martyrs shal receive the crowns of their deaths and sufferings. There triumphing virgins, which have overcom con∣cupiscence with the strength of continencie: there, the good almers, which have liberally fed the poore, and (keeping Gods commande∣ments) have transferred their earthly riches to the store-house of heaven, shal receive their du and peculiar reward. O how shal vertu shew hir selfe at this day? How shal good deeds con∣tent their doers? And among al other joies and contentations, this shal not be the least, to see the poore souls that come thither on the sudden from the miseries of this life, how they (I say) shal remain astonished, and as it were, beside themselves, at the sudden mutation, and excessive honor done unto them. If a poore man, that were out of his way, wandering alone upon the mountains in the midst of a dark and tempestuous night, far from companie, destitute of money, beaten with rain, terrified with thunder, stif with cold, wearied out with labor, almost famished with hunger and thirst, and near brought to despair with multitude of miseries, should upon the sudden, in the twinkling of an eie, be placed in a goodly

large and rich pallace, furnished with al kind of cleer lights, warme fire, sweet smels, daintie meats, soft beds, pleasant musik, fine apparel, and honorable companie: al prepared for him, and attending his comming, to serve him, to honor him, and to annoint and crown him a king for ever: what would this poore man do? How would he look? What could he say? Sure∣ly I think he could say nothing, but rather would weepe in silence for joy, his hart being not able to contain the sudden and excee∣ding greatnes therof.

18 Wel then, so shal it be, and much more with these twise happie souls, that come to heaven. For never was there cold shadow so pleasant in a hot burning sunnie day; nor the welspring to the poore traveller in his grea∣test thirst of the sommer; nor the repose of an easie bed to the wearied servant after his labor at night: as shal be this rest of heaven to an afflicted soul which commeth thither. O that we could conceave this, that we could im∣print this in our harts (deer brother) would we follow vanities as we do? Would we neglect this matter as we do? Surely our coldnes in seeking after these joies doth proceed of the smal opinion we do conceive of them. For if we made such account and estimate of this je∣wel, as other merchants before us (more skil∣ful, and wiser than our selves) have done: we would bid for it as they did, or at leastwise

would not let it passe so negligently, which they sought after so carefully. The Apostle saith of Christ himselfe; Proposito sibi gaudio susti∣nuit crucem: He laieng before his eies the ioies of heaven, susteined the crosse. A great estimation of the matter, which he would buy at so deer a rate. But what counsel giveth he to other men about the same? Surely none other, but to Go and sel al that ever they have, to purchase this treasure. Saint Paul of himselfe, what saith he? Verelie, that He esteemed al the world as dung: in respect of the purchasing of this jewel. Saint Pauls scholer Ignatius, what biddeth he? Hear his own words. Fire, galows, beasts, breaking of my bones, quartering of my members, cru∣shing of my body, al the torments of the de∣vil togither, let them come upon me, so I may enjoy this treasure of heaven. Saint Austen that learned bishop, what offereth he? You have now heard before, that he would be con∣tent to suffer torments every day, yea the verie torments of hel it selfe to gain this joy? Good Lord, how far did these holie saints differ from us? How contrary were their judgements to ours in these matters? Who wil now marvel of the wisdome of the world, judged follie by God, and of the wisdome of God, judged foly by the world? Oh children of men (saith the pro∣phet) why do ye love vanitie, and seeke after a lie? Why do you imbrace straw, & contemn gold? Straw (I say) and most vile chaf, and such as

finally wil set your own house on fire, and be your ruin and eternal perdition?

19 But now to draw towards an end in this matter (though there be no end in the thing it selfe) let the Christian consider wherto he is born, and wherof he is in possibilitie, if he wil. He is born heir apparant to the kingdome of heaven, a kingdome without end, a kingdome without measure, a kingdome of blisse, the kingdome of God himselfe: he is born to be joint heir with Iesus Christ the Son of God, to raign with him: to triumph with him: to sit in judgement of majestie with him: to judge the verie Angels of heaven with him. What more glorie can be thought upon, except it were to become God himselfe? Al the joies, al the riches, al the glorie, that heaven contei∣neth shal be powred out upon him. And to make this honor yet more, the glorious lamb that sitteth on the throne of majestie, with his eies like fire, his feet like burning copper, and al his face more shining than precious stone: from whose seat there proceedeth thunder and lightning without end: and at whose feet the four & twentie elders lay down their crowns: this lamb (I say) shal rise and honor him with his own service. Who wil not esteme of this roial inheritance? Especially seeing that now we have so good opportunity to the obteining therof, by the benefite of our redemption, and grace purchased to us therin.

20 Tel me now (gentle reader) why wilt thou not accept of this his offer? Why wilt thou not account of this his kingdome? Why wilt thou not buy this glorie of him for so lit∣tle a labor as he requireth; Suadeo tibi emere a me aurum ignitum probatum, vt locuples fias (saith Christ) I counsel thee to buy pure & tried gold of me, to the end thou maist be rich. Why wilt thou not follow this counsel (deer brother) especially of a merchant that meaneth not to deceive thee? Nothing greeveth this our Savior more, than that men wil seek with such pains to buy straw in Egypt, wheras he would sel them fine gold at a lower price: and that they wil purchase puddle water, with more labor, than he would require for ten times as much price liquor out of the verie fountain it selfe. There is not the wickedst man in the world; but taketh more travel in gaining of hel (as after shal be shewed) than the most painful servant of God in ob∣teining of heaven.

21 Follow thou not their follie then (deer brother) for thou shalt see them suffer gree∣vously for it one day, when thy hart shal be ful glad thou hast no part among them. Let them go now and bestow their time in vanitie, in pleasures, in delites of the world. Let them build pallaces, purchase dignities, ad peeces and patches of ground togither: let them hunt after honors, and build castels in the aire: the day wil come (if thou beleeve Christ himselfe)

wherin thou shalt have smal cause to envie their felicitie. If they talk basely of the glorie and riches of saints in heaven, not esteeming them indeed, in respect of their own, or con∣temning them, for that carnal plesures are not rekoned therin: make little account of their words, for that The sensual man understandeth not the things which are of God. If horses were pro∣mised by their maisters, a good banket, they could imagin nothing else but provender and water, to be their best cheer, for that they have no knowledge of daintier dishes: so these men accustomed to the puddle of their fleshly pleasures, can mount with their mind no high∣er than the same. But I have shewed thee be∣fore (gentle reader) some wais and considera∣tions, to conceive greater matters, albeit as I have advertised thee often, we must confesse stil, with Saint Paul, that no humane hart can conceive the least part therof: for which cause, also it is not unlike, that Saint Paul himselfe was forbidden to utter the things which he had seen and heard, in his miraculous assump∣tion unto the third heaven.

22 To conclude then, this game & gole is set up for them that wil run, as Saint Paul noteth: and no man is crowned in this glorie, but such onlie as wil fight, as the same Apostle teacheth. It is not every one that saith to Christ Lord Lord, that shal enter into the kingdome of hea∣ven: but they onlie which do the wil of Christ his

father in heaven. Though this kingdome of Christ be set out to al: yet every man shal not come to raign with Christ; but such onlie, as shal be content to suffer with Christ. Thou art therfore to sit down, and consider according to thy Saviors counsel, what thou wilt do, whether thou have so much spiritual money, as is sufficient to build this tower; and make this war or no: that is, whether thou have so much good wil and holie manhood in thee, as to bestow the pains of suffering with Christ (if it be rather to be called pains than pleasure) that so thou maist raign with him in his king∣dome. This is the question, this is the verie whole issue of the matter, & hitherto hath ap∣pertained whatsoever hath been spoken in this book before, either of thy particular end, or of the majestie, bountie, and justice of God; and of the account he wil demand of thee; also of the punishment or reward laid up for thee. Al this (I say) was meant by me to this only end, that thou measuring the one part, and the other) shouldest finaly resolve what thou woul∣dest do, and not to passe over thy time in care∣les negligence, as many do, never spieng their own error, until it be too late to amend it.

23 For the love of God then (deer brother) and for the love thou bearest to thine own soul, shake off this dangerous securitie, which flesh and blood is woont to lul men in: and make som earnest resolution, for looking to

thy soul for the life to come. Remember often that woorthy sentence; Hoc momentum, unde pendet aeternitas. This life is a moment of time, wherof al eternitie of life or death, to come, dependeth. If it be a moment, and a moment of so great importance: how is it passed over by wordly men, with so little care as it is.

24 I might have alledged heer infinite other reasons and considerations to move men unto this resolution, wherof I have talked: and surely no measure of volume were sufficient to contein so much as might be said in this mat∣ter. For that al the creatures under heaven, yea and in heaven it selfe, as also in hel: al (I say) from the first to the last, are arguments and persuasions unto this point: al are books and sermons, al do preach and crie (som by their punishment; som by their glorie; som by their beutie; and al by their creation) that we ought without delay, to make this resolution: and, that al is vanitie; al is folly; al is iniquitie; al is miserie, beside the only service of our maker and redeemer. But yet notwithstanding (as I have said) I thought good only to choose out these few considerations before laid down, as cheefe and principal among the rest, to work in any tru Christian hart. And if these cannot enter with thee (good reader) little hope is there that any other would doo thee good. Wherfore heer I end this first part, reserving a few things to be said in the second, for remoo∣ving

of som impediments, which our spiritual adversarie is woont to cast against this good work, as against the first step to our salvation. Our Lord God and Savior Iesus Christ, which was content to pay his own bloud for the pur∣chasing of this notable inheritance unto us, give us his holy grace, to esteeme of it as the great weight of the mat∣ter requireth, and not by negligence to leese our portions therin.

The end of the first part.

Notes

• The end of this bóoke.
• Two parts of this booke.
• The necessi∣tie of resolu∣tion.
• Acts. 7.
• Apoc. 3.
• Rom. 1.
• An adver∣tisement.
• The divels argument.
• Wilful ig∣norance in∣creaseth sin.
• Psal. 35.
• Ose. 4.
• Iob. 21.
• See S. Au∣sten of this sin De gra. & lib. arb. chap. 3. & S. Chrisostom hom. 26. in epist. ad Rom.
• What mind a man shuld bring to the reading of this booke.
• Luc. 15.
• Iere. 12.
• Ionas. 3.
• Leu. 11. Deut. 14.
• Deut. 6.
• Deut. 11.
• Iosu. 1.
• 1. Tim. 4.
• Psal. 1. Pro. 15. Eccl. 14.
• Gen. 24.
• Esai. 38.
• Or moorn: for it was in the way of sorrow∣ing or la∣mentation
• Psal. 118.
• Psal. 62. Psal. 118.
• Psal. 38.
• Psal. 118.
• Psal. 76.
• Beleefe in grosse.
• Marvelous effects of in∣considera∣tion.
• Iere. 12.
• The nature of conside∣ration.
• A fit simili∣tude.
• 2. Cor. 4.
• Deut. 6. Luc. 1.
• Mat. 12.
• 1. Cor. 5. Eph. 5.
• Gen. 6. Gen. 19.
• Mat. 7.
• Acts. 1. 1. Cor. 4. 2. Cor. 4.6.11.12. 1. Cor. 9. Phili. 2. 1. Cor. 2.
• A compa∣rison.
• Mat. 7. Luc. 12. Rom. 1. 1. Cor. 1. 2.3. Gal. 3.
• The conclu∣sion of this chapter.
• Esai. 28.
• Deut. 6. Iosu. 22. Gen. 14.
• Luc. 1.
• The first consequence.
• The second consequence.
• Luc. 13.23.
• Mat. 19. Mar. 10.
• Luc. 19.
• The lamen∣table state of men of the world.
• A compa∣rison.
• Gal. 6.
• Iohn. 9.
• Luc. 12.
• Ioh. 7.8.2. 1. Iohn. 2.
• A praier.
• Two parts of our end in this life.
• Psal. 36.
• Esai. 1.
• Rom. 6.
• 1. Pet. 2.
• Tit. 2.
• Two parts of the service of God.
• Iohn. 7. 2. Cor. 10. 1. Tim. 1. 2. Tim. 2. Phil. 1. Heb. 10. and 12. Matt. 9.10.20. Luk. 10. 1. Tim. 5. Psa. 125. Mat. 13.
• Esai. 1.
• Mat. 25.
• Luc. 13. Mat. 25.
• How we ought to resist sin.
• Heb. 12. Eph. 5. Iaco. 4. 1. Pet. 5.
• Matt. 5.
• Exo. 12. Deut. 5.
• How we must do good works.
• Eccl. 9.
• Eccl. 1. Gal. 6.
• 1. Cor. 15.
• A descripti∣on of a chri∣stian.
• Eph. 2.
• The perfe∣ction of a christian life.
• Augu. lib. 2. cont. Iulian. & lib. 1. de peccat. mer. cap. vlt. Io. Cassian. 1.5. ca. 12. & de∣inceps.
• Mat. 5.
• Iob. 9.
• Psal. 76.
• 1. Cor. 4.
• 2. Cor. 12.
• 2. Cor. 6. and 11. 1. Tim. 1. 1. Cor. 9.
• Remedies used by the ancient fa∣thers for re∣sisting of sin.
• How much we fail in doing good works.
• Iohn. 6.
• Gal. 6. Phil. 2.
• Although many such things wer doon to superstitious and very il uses: yet even then also were they somtimes sufficient testimonies of a great care to do wel (so far as their knowledge served them) in so manie as did not wilfully er; but were de∣sirous to know the truth, and to do accordingly. And so may those also be (in such a sense) examples to us.
• Phil. 2.
• 2. Pet. 1.
• Luc. 16.
• Luc. 22. Mat. 13. Rom. 8. Apoc. 22.
• The diffe∣rent state of a good and evil man at the day of death.
• Gal. 6.
• A principal point of wis∣dome in a servant.
• A necessarie considera∣tion.
• Rom. 2. Rom. 7.
• Gal. 3.
• Heb. 12.
• Exo. 19.
• The dredful publication of the law.
• Acts. 7.
• Exo. 20. Deut. 5.
• Heb. 12.
• Gods pu∣nishments.
• Gen. 3.
• Gen. 7.
• Gen. 19. 1. Re. 28. 2. Re. 12.
• Christs spee∣ches.
• Mat. 25.
• Mat. 24.
• Mat. 22.
• Mat. 25.
• Mat. 13.
• Luc. 18. Mat. 19.
• Ioh. 14.
• Iohn. 2.
• Mat. 5.
• Mat. 28.
• Luc. 13.
• Ioh. 5.
• Mat. 5.
• Mat. 12.
• Of the day of iudge∣ment.
• Two iudge∣ments after death.
• Iohn. 5. Mat. 25. and 16.
• Luc. 16.
• Lib. 2. de a∣nima. ca. 4.
• 2. Cor. 5.
• The parti∣cular iudge∣ment. Aug. trac. 49. in Io.
• Why there be two iudg∣ments ap∣pointed.
• Consider wel this reason good reader.
• Of the gene∣rall day of iudgment.
• Eccl. 12.
• Luc. 21. Mat. 24. Mar. 13.
• Esai. 13.
• 1. Cor. 13.
• Mat. 25.
• 2. Cor. 5.
• 1. Co. 4.a.
• Luc. 12.
• Psal. 74.
• Sap. 5.
• Luc. 23.
• Apoc. 6.
• Mat. 25.
• 1. Pet. 4.
• The de∣mands at the last day.
• Psa. 149.
• A pitiful case. Anselm.
• Mat. 24. Apoc. 6. Apoc. 9.
• Mat. 25.
• The last sen∣tence pro∣nounced.
• The conclu∣sion.
• Mar. 13.
• Mat. 24.
• A goodly ex∣hortation of Christ.
• 2. Pet. 3.
• Eccl. 18.
• 1. Cor. 11.
• Gods hatred to sinners.
• Psal. 5. Psal. 14. Pro. 15. Iob. 11. Esai. 1. Psal. 13. Psal. 49. Eccl. 15.
• The reason why God so hateth a sinner.
• The iniurie done to God by sin.
• Mat. 17. Mar. 15.
• The malice of a sinner towards God.
• Sapi. 1. Rom. 8. Psal. 7. Rom. 5. Iaco. 4. 1. Ioh. 3.
• Sinners eni∣mies to God, and God to them.
• Such like al∣so. Isa. 26.11
• Psal. 90.
• Gods hatred infinite a∣gainst sin∣ners.
• Why every sin deserveth infinite pu∣nishment.
• Rom. 8. 1. Cor. 1.
• The punish∣ment of An∣gels.
• Of Adam and Eve.
• Esai. 53.
• Mat. 26. Mar. 14. Luc. 22.
• Mat. 27. Psal. 21. Esai. 53.
• The sin of Esau.
• Gen. 25. & 27. Heb. 12. Of Saul. 1. Re. 15. and 16. 1. Re. 9. & 15. & 16.
• 2. Reg. 9. Psal. 6.34.68.108.105.29. 2. Re. 12.
• Eccl. 40.
• Psal. 10. Psal. 9.
• Psal. 3. Psal. 9. Psal. 36. Psa. 144.
• Psal. 57. Psal. 36. Psa. 103.
• Psa. 140.
• Eccl. 2. Psal. 71. Esai. 13.
• Psal. 57.
• Pro. 14. Psal. 10.
• Tob. 12.
• Eccl. 21.
• Tob. 4.
• Psal. 9.
• 1. Ioh. 3.
• The obsti∣nacie of sin∣ners.
• Psal. 57.
• The losses that came by sin.
• Isa. 11. & Ier. ibid.
• Rom. 6.
• Heb. 10. Heb. 6.
• Rom. 6.
• Heb. 10. Rom. 16.
• 2. Pet. 2.
• Excuse of sin.
• Gal. 6.
• Rom. 11.
• Heb. 10.
• 2. Pet. 2. Ep. Iud.
• 2. Pet. 2.
• 2. Pet. 4.
• A good ma∣ner of reaso∣ning.
• Mat. 7. Luc. 13.
• Mat. 12.
• Psal. 9.
• How necessa∣rie it is to fear.
• Psa. 118.
• 2. Cor. 5.
• 1. Pet. 1.
• The danger of them which live in sin.
• Psa. 118.
• Psal. 18.
• The maiestie of God.
• Gen. 17. Esai. 66.
• Deu. 10.
• Psa. 148.
• Iob. 9.
• 1. Tim. 6.
• Apoc. 1.
• Exo. 35.
• Dan. 7.
• A contem∣plation of the maiestie of God.
• Iac. 2.
• A conside∣ration of the benefits of God.
• The benefit of creation.
• The benefit of redemp∣tion.
• 1. Pet. 2.
• The benefits of vocation and iustifi∣cation.
• Rom. 8. 1. Cor. 1.
• Rom. 5. 1. Co. 13. Esai. 11.
• The benefit of the sa∣craments.
• The use of sacraments.
• The benefit of preserva∣tion and in∣spiration.
• Apoc. 3.
• Aelian in hist. animal.
• The intolle∣rable ingra∣titude of a sinner.
• Sin persecu∣ted Christ unto death.
• Gods com∣plaint a∣gainst sin∣ners.
• Psal. 34.
• Iere. 2.
• Isai. 1.
• Isai. 4.
• Causes of love in God besides his benefits.
• A praier.
• Psal. 24.
• The indu∣ration of som harts.
• Gen. 19.
• Ex. 6.7.8.9.
• Matth. 26.
• Zach. 7.
• Esai. 1.
• Psal. 9.
• Heb. 9.
• Esai. 2.13.34.37.61.
• 2. Cor. 5.
• Psal. 75.
• The great change of things at the day of death.
• 1. Cor. 2.
• Rom. 8. 1. Cor. 1.
• Sap. 5.
• Of the souls parting from the bodie the first matter of miserie in death.
• Those paines in death are especially to be re∣streined to the death of the worldlie: for the god¦lie have for the most part a sin∣gular com∣fort therin.
• A similitude expressing the pains of death.
• Ser. 48. ad frat. in ere∣mo.
• The second matter of miserie in death.
• Eccl. 41.
• Luc. 12.
• The sorrow of leaving al.
• The third matter of miserie in death.
• Eccl. 10.
• The cogita∣tion of the bodie.
• Mat. 19.
• 1. Ioh. 2.
• Matt. 7. Rom. 2.
• Luc. 13.
• 1. Cor. 6.
• Rom. 8.
• Gal. 5.
• 2. Cor. 5. Iere. 2. Apo. 20.
• 2. Pet. 2.
• 1. Pet. 4.
• Mat. 19.
• Ierom in vi∣ta Hilario∣nis abba.
• A very pro∣fitable consi∣deration.
• The cogita∣tion & spech of the soul at the day of death.
• Psa. 115.
• Psal. 33.
• Luc. 21.
• Psal. 4.
• The force of fear.
• Ioh. 5.
• Mat. 3. Mar. 1. Luc. 3.
• 2. Cor. 5.
• In serm. de primordijs.
• Prou. 9.
• Eccl. 7.
• Gods ma∣iestie.
• Psal. 71. Deu. 10. Psal. 4. Psal. 93.
• Iere. 5.
• Gods mercie.
• Psal. 84.
• Esai. 13. Psal. 7.
• Gods pati∣ence.
• Rom. 2.
• Esai. 27.
• Iere. 16. Gen. 15.
• Apoc. 21.
• Psal. 36.
• Ezec. 7.
• Of pains in particular.
• Heb. 10.
• Of the name of hel in di∣vers toongs.
• Esa. 5. & 38.
• Mala. 4.
• The mat∣ter in hand is not by this place substanti∣ally proo∣ved.
• Esai. 14. Mat. 14. Apo. 14. Apo. 11. Mat. 11.
• In com. supra verba vive∣latenter.
• 2. Pet. 4. Iob. 10. Mat. 22. and 25. 2. Pet. 4.
• Iob. 10.
• Matt. 5.10.18.23. Mark. 9. Luc. 12.
• The valley Hinnom.
• The pains of hel univer∣sal.
• 1. Cor. 2.
• Exo. 33.
• Peculiar torments to every part.
• The pains of hel exercised for torment, not for cha∣stisement.
• Apo. 20. & 14. Apo. 18. Luc. 16.
• The fearce nature of the fire of hel.
• Mat. 8.13.22.24. Luc. 13.
• Gnashing and chat∣tering of the teeth are not al one; and proceed of divers cau∣ses.
• Apo. 21.
• Psal. 35.
• Particular pains for particular offenders.
• Esai. 17. Esai. 28. Ierem. 2. Apo. 20. Ps. 27.98. Eze. 24. Osee. 12. Zach. 1.
• Apo. 18.
• Li. de veri. Pan. ca. 2.
• Iob. 20.
• A marve∣lous descrip∣tion used by the scrip∣ture.
• The strait∣nes of pains in hel.
• Mat. 22.
• Mat. 25.
• Luc. 16.
• The wonder∣ful example of the rich glutton.
• Apo. 16. Eze. 23. Apo. 13.
• Luc. 3.
• The eternity of the pains.
• Apo. 21.
• A wonderful saieng.
• Darknes in hel.
• Mat. 8.22.
• Derision.
• Psal. 36.
• Pains of damnage which the damned suffer.
• Esai. 26.
• The worm of conscience.
• Mar. 9. Esai. 66. Eccle. 7· Iudit. 6.
• The cogita∣tions of the damned.
• Sap. 5.
• Luc. 16.
• God the best pay maister.
• Mat. 10. Mark. 9.
• Gen. 22.
• 2. Reg. 7.
• Psal. 88.
• Mat. 20. Apo. 22.
• Luc. 14.
• Mat. 25. 2. Tim. 4. 2. Pet. 1. Luc. 14.
• 1. Cor. 2. Esai. 64.
• Apoc. 2.20.
• Apo. 2. & 3. Mat. 16. Luc. 10.
• Ap. 21. & 22
• The descrip∣tion of para∣dise.
• Heb. 1. Mat. 13.
• The creation of Angels.
• Great ex∣cellency of gifts may be ascribed unto them: but not per¦fection.
• Dan. 1.
• Psa. 113.
• The creation of the world, to expresse the power of God.
• We may not wel re∣strein the purpose of God only to this: be∣sides that, it may be dowted likewise, by what warrant that opi∣nion doth stand.
• Ester. 1.
• Esai. 25.
• Luc. 12.
• The plea∣sures and commodities of this life.
• Apo. 19.
• In soliloquijs animae ad Deum.
• Apo. 19.
• Psal 30.
• How much God hono∣reth man.
• 1. Reg. 2. Psa. 138.
• Luc. 12.
• Mat. 19. Luc. 22.
• 1. Cor. 6.
• Mat. 10.
• Gen. 12.14.20. Exod. 5.6.7.8.
• Iosu. 10.
• Esai. 38.
• 3. Re. 17.
• 4. Reg. 5.
• 4. Re. 13.
• Acts. 5. Acts. 19.
• Act. 5.
• Iohn. 18.
• 2. Tim. 4. Apoc. 4.
• The three places wher∣to a man is appointed.
• It is ra∣ther a con∣jecture, thā grounded upon any sufficient warrant, to set down so just a pro∣portion herin.
• Two parts of felicitie in heaven.
• That which concerneth the bodie.
• 1. Cor. 15.
• Sap. 9. Eph. 4.
• Mat. 15.
• Cap. 57.
• Psal. 35.
• Sap. 5.
• That which concerneth the soul.
• Aug. 1. de Tri. ca. 13.
• Iohn. 17.
• 1. Cor. 13.
• Hug. lib. 4. de anima, cap. 15.
• Knowledge.
• Psal. 35.
• Love.
• The great∣nes of ioy in heaven.
• Mat. 25.
• Psal. 83.
• Tra. 4. in ep. Ioh.
• Mat. 5.
• 1. Cor. 3.
• Aug. c. 36. soliloq.
• 1. Cor. 13.
• Psal. 4.
• Gen. 15.
• Iohn. 17.
• Cae. 35. soli loquiorum.
• Phil. 4.
• Esai. 51. Esai. 35.
• Psa. 103. Psal. 20.
• A comforta∣ble conside∣ration.
• Luc. 21.
• Eph. 1. Colos. 1. 1. The. 1. Esai. 6.
• Luc. 15.
• This must needs be warily ta∣ken: other∣wise, with the com∣fort that is sought therby, there may be danger of error also.
• The ioy of securitie.
• Ios. 21.22.
• Gen. 3. Sap. 17.
• 1. Cor. 9.
• Ierom ep. 22. ad Eust.
• Apo. 19.
• Mat. 2.
• Luc. 1.
• Serm. 37. de sanctis.
• Meeting with our frinds in heaven.
• There be divers of this mind: but seeing that the knowledge of father, & mother, & such like is earthlie knowlege; & al earth∣ly know∣ledge shal then be a∣bolished: I see not how it may be warran∣ted that we shal then have re∣mēbrance or knowledge of any such; saving only as they are members of one bo∣die, and not as our father, kinsman, or frind.
• a

  Cyp. lib. de mortalitate.
• b

  2. Tim. 4. Apoc. 2.3.4.
• Lib. de mor∣talitate.
• A compa∣rison.
• The great account that saints made of heaven.
• Heb. 12.
• Mat. 13.
• Phil. 3.
• Ierom in ca∣talogo.
• Ser. 31. de sanctis.
• 1. Cor. 1.
• 2. and 3. Psal. 4.
• Wherto a Christian is born by baptism.
• Gal. 3. & 4. Eph. 1. & 5. Colos. 3. Titus. 3. Rom. 8. Iaco. 2. Heb. 19.
• 1. Pe. 1.3. 2. Pet. 3. Apo. 1. Mat. 19. Luc. 22. 1. Cor. 6.
• Ap. 1. & 4. Luc. 12.
• Apo. 3.
• Exod. 5.
• Iere. 2. Apo. 21.
• The vanitie of worldly men.
• Luc. 6. Luc. 12. Mat. 26.
• 1. Cor. 2. Ep. Iud. A simili∣tude.
• 1. Cor. 2.
• 2. Co. 12.
• 1. Cor. 6. Phil. 3. 2. Ti. 2.1. Titus. 6. Heb. 12. Mat. 7.19.25.
• Rom. 8. Mat. 11. Mat. 7. and 19. Iohn. 14. Luc. 14.
• A saieng to be remem∣bred.