and watches his time when he may set upon us when we think not of him What shall become of us whither will he carry us if here we have lived wickedly To the barre of Christs judgement and from thence to the pit of Hell And from thence there is no redemption Nobility from thence sets no man free Power delivers no man The applause of men formerly given yeelds there no comfort Let us here seek the favour of God and his glory That is the true glory which is got by the shunning of vain glory And there is no true glory but that which is Eternall Solomon in the Proverbs describeth wisdome like a Queen attended by two waiting maids Eternitie and Glorie the first on the right hand the second on the left Glorie is nothing worth if there be not joyned with it Eternitie that which all we Christians do expect For here we have no continuing Citie but we seek one to come Eternall in the heavens The righteous shall be in everlasting remembrance To give an almes to a poore man to moderate a greedie appetite to resist the enemie of chastitie These are works that require not much pains or time for the doing And yet the remembrance of these together with their reward shall be Eternall What a small thing was it that Mary Magdalene bestowed upon our Saviours feet How quickly had she done it And yet it is made known throughout the whole world Some others it may be would have admired other things in her her cherrie cheeks her comely countenance the pleasant flower of her youth her rare grace her great riches her affabilitie and courtesie and such like These were not the things which Christ commended in her but it was the office which she performed unto his feet The thing it self was not great And yet it was a means to procure for her Eternall glory and a never-dying name It shall be preached throughout the whole world This is the testimonie of Christ. This work of hers was not engraven in marble nor cast in brasse nor promulged in the market place nor proclaimed with a Drum and a Trumpet And yet it hath continued for a memoriall of her to this day and so shall for ever and It shall be preached throughout the whole world If you consider the action it self Judas Iscariot the covetous Pursebearer found fault with it Simon the swelling and proud Pharisee condemned it If the matter it was but an Ointment at the most not worth above thirty small pieces of gold If the place it was private If the witnesses present they were but few If the person she was a woman and one infamous And yet for all these It shall be preached throughout the whole world How many Emperours have advanced their colours displayed their victorious and triumphant Eagles and set up their standards in their enemies Camp How many warlike Captains have led popular Armies and commanded them worthily How many provident Governours have ruled their people very wisely How many Kings have erected rare monuments and statues and built Castles and Cities How many learned men have wasted their brains in new inventions and have like Chymicks distilled them into Receivers of Paper And to what end all this To keep their names in continuall remembrance and to be recorded amongst worthy and memorable men And yet notwithstanding they lodge in the bed of silence and lie buried in the grave of oblivion But one good work that the righteous doth shall be had in everlasting remembrance Time and envie shall never deface and conceal it The wisest men Captains Prelates and Kings themselves shall with reverence reade and heare it It shall be preached throughout the whole world The onely way then to immortalitie and true Eternitie is To live well so to die well Go to now ye Romanes If ye will seek Eternitie in Statues and Mâ—rble monuments but you shall never finde it there I for my part will wish rather with S. Hierom in the life of Paul the Eremitâ— Oh remember saith he Hierom a sinner who if God had given him the choice would have preferred the poore cloak of Paul with his good works before the Scarlet robes of kings with their kingdomes Let us Christians here whilest we have time make over our riches for fear lest we lose them let us send them before us into another world Heaven stands open ready to receive them We need not doubt of the safe carriage the carriers are very faithfull and trusty but they are the poore and needy of this world We make over unto them here by way of exchange a few things of little value being to receive in heaven an exceeding Eternall weight of glorie For so hath Christ promised upon the performance of his precept I say unto you Make to your selves friends of the Mammon of unrighteousnesse that when ye fail they may receive you into everlasting habitations But let us passe from the Romanes unto others CHAP. II. A better way then the former which the Romanes followed to Eternitie DArius the king of the Persians most notable for his slaughter had in his Armie ten thousand Persians which he therefore called immortall as Caelius Rhodiginus interprets it not because he thought they should never die For where are there any such but because as any of the number was diminished by sword or sicknesse it was presently made up so that still there was neither more nor lesse then ten thousand Thus Darius framed unto himself a kinde of immortalitie and Eternitie But alas it was a very short one For within a little space he and all his armie utterly perished The Presidents and Princes assembled together unto Darius and said thus unto him King Darius live for ever Alas how vain was this wish and how short this Eternitie We live but seventy or eighty yeares at the most We are but in a dream if we think to live here for ever Not without cause therefore Xerxes when for the conquering and subjugating Greece as Herodotus reports he carried with him out of Asia two great armies both by sea and land in number three and twenty hundred thousand seventeen thousand and six hundred beside others that attended upon souldiers upon a day taking his prospect from a Mountain and beholding his souldiers fell a weeping And being asked the reason why He said it was because after a matter of fiftie or sixty yeares of so many hundred thousand men so select and strong scarce one should be found alive We may dream and feigne unto our selves I know not what Eternities But in the mean time we must needs die and are as water spilt upon the ground Another and better type of Eternitie was found out at Constantinople in the yeare of our Lord 459. The Church of Constantinople in the time when Gennadius was Bishop was augmented by a new and noble foundation of a Monasterie of Acoemets dedicated to S. John Baptist. These Acoemets
stone upon another that shall not be thrown down So there is nothing Eternall in this world And where is now old Rome If this question be demanded the answer may be this Here it was Where are they that built it They are dead and gone There is not so much as their ashes left of them And ere long we must all go the same way become like a shadow return unto dust and be resolved into nothing Oh the poore and mean condition of mortall men even at the greatest Oh the instabilitie and frailty of the strongest men even in the prime of all their strength For what is now become of all those things or where are they They are quite vanished away where is their money which they heaped up beyond belief ' T is scattered abroad Where are their stately and lofty buildings They are not to be seen Such are all things else though to us they seem never so great nothing else but a meer shadow and a dream if they be compared with Eternitie and those things which are Eternall The foundation on which the whole fabrick of vanishing glory is set up is too weak and mouldring made but of clay Stone and Marble cannot be engraven with Characters inscriptions of Eternitie Well saith Lactantius The works of mortall men are mortall That there was a Babylon a Troy a Carthage and a Rome we beleeve But if we will beleeve no more then we see there be scarce any reliques or ruinous parts of them remaining to perswade us that there were such Cities So the seven wonders of the world so Neroes golden palace Diocletian's Hot Baths Antoninus his Baths Severus his Septizonium Julius his Colossus Pomper's Amphitheatre have no foot-step or print of them remaining no scarce upon record or registred in books And how farre have all these come short of Eternitie CHAP. I. How farre the Romanes have gone astray from the true way of Eternitie AT Nazareth in a certain conclave called by the name of the blessed Virgin there is in one place mention made of a kingdome Of which kingdome there shall be no end Such was not the kingdome of Solomon for that lasted but foure hundred yeares even to the Captivitie of Babylon Such was not the kingdome of the Romanes neither of the Persians nor yet of the Grecians For where are now those kingdomes in former times most flourishing where are those most ancient Monarchies How great was Nebuchadnezzar in Chaldea and Syria and after him Belshazzar From them the Sceptre was translated unto the Medes and Persians to Cyrus and Darius Neither continued it there long From thence it was translated into Greece to Alexander surnamed the Great King of Macedon for a long time most victorious and fortunate But as warlike valour decayed so fortune failed And so the Sceptre was translated into Italie to Julius Cesar and Octavius Augustus What is become of all these Kings where are they But thou O Christian man seek that kingdome of which kingdome there shall be no end Numantia Athens Carthage and Sparta all are come to an end They are utterly perished But as for the kingdome which is above Of that there shall be no end The king that ruleth there is Eternall and those that live in that kingdome are Eternall The Lord shall reigne for ever and ever On which words saith Origen Dost thou think that the Lord shall reigne for ever and ever Yea he shall reigne for ever and ever and beyond that too Say what thou canst thou shalt still come short of the duration of his kingdome The Prophet will still adde something as for example after For ever yet more and ever or Beyond that too And yet saith Isidore though this kingdome be Eternall though infinite though every way blessed though it be promised to us Not a word of that For what man is there of a thousand that spends the least part of a day in meditating upon that that ever once makes mention of that that ever instructs his wife his children and his servants concerning that We prattle much of all other things but as for heaven there is scarce any mention made of that or if there be surely it is very rare In setting forth the commendation of his own Countrey every man is a nimble-tongued Oratour But as for that which is our true Countrey indeed we blush and are almost ashamed being too modest in commending that For it is come to passe in these dayes by the disuse of holy conference that men think themselves not witty or facete enough unlesse they speak idle and unprofitable words and make foolish jests nay that is not all unlesse their cheeks swell and their lips run over with filthy and unsavourie speeches Oh! this is to go astray quite out of the way But let our hearts and mouthes be filled with the praise and desire of things Eternall let our thoughts and words alwayes run after them we have no other way to true glory but this and there is no true glory but that which is Eternall The chief Priests and the Pharisees amongst the Jews to overthrow Christs power as they thought and to eternize their politick Government assembled themselves together in councell and by their foolish wisdome as it proved made decrees to their own hurt Elegantly speaketh S. Augustine of them consulting and deliberating together in full Court The chief Priests saith he and the Pharisees took counsell together what they should do for their own good and yet they said not Let us beleeve The wicked and ungodly men sought more how to hurt and to destroy then how to provide for their own security that they might be saved And yet they were in fear and in counsell For they said what do we For this man doth many miracles If we let him thus alone all men will beleeve on him and the Romanes shall come and take away both our place and nation They were afraid to lose things Temporall and never thought upon the life which is Fternall And so they lost both Such is the vanity and affected mockerie of our foolish cogitations What are we And what is all that we call ours To day we flourish like a flower we are well spoken of we please and are in favour with men But alas To morrow our flower will fade we shall be ill spoken of and out of favour with God and man man whom hitherto we pleased and God whom we never studied for to please We neglect heaven and keep not earth We get not the favour of God and lose the worlds favour And so we are most deplorately miserable and destitute on both sides If death would but spare those that are the happy ones of this world it may be they might finde here some glory some I say such as it is For there is none true but that which is in heaven and Eternall But alas Death spares no man sees in the dark and is not seen
be compared with the unutterable and unsufferable scorchings and torments of this fire though they should last but for one houre If these answers be good and agreeable to right reason How comes it to passe O God that for a little gain and that but vile for deceitfull honour and that fugitive for filthy pleasure and that not long so many men so little regard Eternall punishment in Hell fire We cannot be perswaded with any reward no though it be to gain a whole world to stay but for one houre in fire Temporall And yet if either gain at any time invites us or if honour smiles upon us or pleasure allures us we never fear Hell and fire Eternall But thou wilt say I hope for better God is mercifull and his goodnesse will not suffer me to despair or to be terrified with the fear of evil to come So indeed we are wont to speak And the words in themselves are not impious if our works were pious But for the most part our works are such that if we rightly consider them we have little cause to hope for mercy It is a very dangerous and foolish part for a man to live in a constant course of ungodlinesse and to hope for Eternitie amongst the blessed Alas one sinne is sufficient to condemne us Knowest thou not what Christ hath threatned in the Gospell whosoever shall say unto his brother Thou fool shall be in danger of Hell fire Knowest thou not what Christ hath forbidden Whosoever looketh upon a woman to lâ—st after her hath committed adultery with her already in his heaâ—t Knowest thou not what Christ hath premonished Not every one that saith Lord Lord shall enter into the kingdome of heaven but he which doth the will of my Father which is in heaven Knowest thou not that Christ sâ—all shut many out of the gate He that loveth father or mother more then me is not worthy of me And he that taketh not his crosse and followeth after me is not worthy of me Knowest thou not what Christ hath openly and plainly said and again repeated Many be called but few chosen Few indeed yea very Few Knowest thou not how often Christ hath exhorted to amendment of life Except ye be converted and become as little children ye shall not enter into the kingdome of heaven If thy hand or thy foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt and maimed rather then having two hands or two feet to be cast into everlasting fire Except ye repent ye shall all likewise perish And not long after Strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able Knowest thou not how expressely Saint Paul recites up all those things that hinder us from entring into that blessed Eternitie The works of the flesh are manifest which are these Adulterie fornication uncleannesse lasciviousnesse idolatrie witchcraft hatred variance emulations wrath strife seditions heresies envyings murthers drunkennesse and revellings and such like of the which I tell you before as I have told you in time past that they which do such things shall not inherit the kingdome of God Now if any man be guiltie to himself of any one of these sinnes here reckoned up and is not so grieved for it that he seeks by all means possible to avoid it for the time to come He may sing to himself if he will this vain Spero I hope and I hope but this mans hope is indeed none at all but meere rashnesse and presumption For a man to adventure the danger of stripes and blows is an evil that may be born To lose at play an hundred or a thousand Florens is a great misfortune but may be endured To lay his head at stake and to bring his life in danger is a bad adventure but at the worst it is but losse of life and that losse is not of all other the greatest But to hazard the Eternall salvation both of body and soul by living at uncertainties by hoping in words and despairing in works nullifying hope by a wicked and ungodly life This is the extremest of all evils This is the most grievous misfortune a man can fall into This is most pernicious rashnesse and boldnesse This is extreme folly and madnesse Now consider this ye that forget God lest he teare you in pieces and there be none to deliver you CHAP. III. That the way of Eternitie is diligently and carefully to be sought after LEt every Christian man therefore often ask himself and others also which are in the place of God this question What shall I do that I may obtain blessed Eternitie or Eternall blessednesse Am I in the right way that leadeth unto Eternitie Something I do indeed but it is but very little and not worth speaking of I thirst and breathe after the joyes which are immortall and Eternall But few are my works cold and imperfect at the best and altogether unworthy of an Eternall reward I think it long till I arrive at the haven But I am afraid of the troublesome waves and tempests by the way When as yet notwithstanding that is the safest and best way unto heaven which is most rough and narrow This the very Truth it self of Gods mouth pronounceth and Christ proclaimeth saying Enter ye in at the strait gate For wide is the gate and broad is the way that leadeth to destruction and many there be Alack too many that go in thereat Because strait is the gate and narrow is the way which leadeth unto life and few there be Alack too few that finde it Again Strive to enter in at the strait gate For many I say unto you will seek to enter in and shall not be able Oh what a fearfull word is that MANY and that FEW How should it make us tremble But we miserable men deceive our selves rashly promising unto our selves Eternitie And yet I cannot tell whether we may be more truely said to hope or to dream that we shall be reckoned amongst those few before mentioned I would to God now even now whilest it is the accepted time and the day of salvation we would have a diligent and an intent eye upon Eternitie and reason thus with our selves Alas what is all this that I suffer or that I see others suffer It is nothing if it be compared with Eternitie What if I could reckon up as many labours and perils as Saint Paul himself did undergo as they are by him set down in his second Epistle to the Corinthians and the eleventh Chapter If I should endure hunger and thirst enmities and injuries sicknesse and povertie Yea more what if I were stoned with Saint Paul and beaten with rods What if I suffered shipwrack All these are nothing to punishments Eternall Therefore in all adversitie I must thus think with my self
but indeed is very short if it be compared with Eternitie And after this short day of this present life there follows the day of Eternitie which is infinite long and hath no night to come after it O man whosoever thou art think upon these things but thou especially whosoever findest thy self guilty of any grievous sinne Repent and amend Remember Eternitie and think upon the day of Death It is uncertain in what place Death will expect thee Do thou therefore expect Death in every place As the Lord shall finde thee when he calls for thee so shall he also passe sentence upon thee Whatsoever thou takest in hand remember the end and thou shalt never do amisse Ecclus 7. 36. To think upon ETERNITIE not to amendons manners is to bid heauen farewell to joyn hands w th hell THE EIGHTH CONSIDERATION upon ETERNITIE How Christians ought not onely to look upon the Emblems and Pictures of Eternitie but come home and look within themselves and seriously meditate upon the thing it self ORder requires now that leaving the Psalmist and the rest who have described unto us Eternitie we should descend into our selves keep at home and stay within He is a great way from home from himself and from his own salvation whosoever hath an eye to that onely which is Transitorie and forgetteth that which is Eternall The Lawyers know well enough that a man will not let go his right and title though it be but in a matter of three halfpence if it be a perpetuitie and to be yearly paid for ever Yea it is thought a great rent if a man be bound to pay though but three farthings yearely to his landlord as long as the world endures In such esteem are perpetuities though in things little worth though but three Pepper-corns If thou art so sollicitous and eager in pursuing thy right of three halfpence how comes it to passe O man that thou art so negligent and carelesse in seeking after the inheritance of an Eternall kingdome which may be had at a few yeares purchase Thou fallest out with thy brother for three halfpence thou goest to law with him thou makest it a long suit In the mean time thou sufferest others to carry away the inheritance of the kingdome of heaven What is the reason Is it so little worth is it not worth looking after It seems thou thinkest so or else thou wouldest labour for it more then thou dost Thou art much cumbred about other things thou thinkest all pains little enough thou art never weary of seeking after them But as for Eternitie that thou thinkest to be a great way off and therefore thou art scarce ever at leisure so much as once to think upon it or if thou art any time at leisure then thou hast no minde to it Oh! it is a grievous thing and very wearisome to be alwayes looking after that which yet is not here ever throughly to be lookt into Who would trouble his head and weary his minde about it We are all for the present Give us present possession that is the thing we desire that is the thing we delight in there is some content in that See our folly and want of discretion What blindnesse is this or rather is it not madnesse to look for certaintie where none is and where it is never to look for it In a businesse concerning our temporall and uncertain riches we love to be certain we will have good securitie which yet at the best is very uncertain But concerning Eternall certain riches we make our selves so certain that we look for no assurance we are so secure that we look for no securitie which yet if we would we might have as good as could be desired Does any man lend money without a bill or a bond or a pledge Every man hath this presently in his mouth I love to be certain I desire good securitie I will go safely to work I will not put the matter to hazard Things present and certain when we hold the balance alwayes weigh down things future and uncertain Better say we as the proverb goes is one bird in the hand then two in the bush And I had rather see a Wren in the cage then an Eagle in the clouds We are of Plautus his minde we carrie our eyes in our hands and beleeve no more then we see What fond and foolish men are we that seek for certaintie of such things as are most uncertain which deceive us most when we make our selves most sure of them which make themselves wings and flie away whilest we think we have them fast enough in our hands But be it known unto all Christian people what assurance and securitie Christ the King of heaven will give what assurance I say of Eternall life Christ will give unto all those that will enter bond for performance of covenants If thou wilt enter into life keep the Commandments St vis ad vitam ingredi serva mandata The condition of this obligation is such that if thou keepest the Commandments thou shalt enter into life life Eternall But if thou breakest the Commandments in as much as thou breakest them then this obligation shall be void and of none effect For whosoever breaketh one of these Commandments and deferreth his repentance and doth not the same houre wherein he hath sinned seek reconciliation and peace with God whom he hath offended he is in danger to lose himself and all that he hath and manifestly hazardeth the Eternall salvation both of soul and body There is but three fingers breadth or rather but an inch between him and death For he hath within himself the matter of a thousand diseases and causes of death And yet rash and foolish man he persisteth and continueth still without fear or wit in the state of damnation in which state if it should please God to take him away suddenly he is in danger to perish everlastingly Is it not a bold and foolish part for a man to adventure all that he hath at a cast and hazard the losse of Eternall riches when he may easily keep them If a man should suffer in Hell but so many torments as he hath lived houres or but so many torments as he hath committed sinnes all his life this might seem somewhat the more tolerable If it were so that in Hell there were any end of torments after the expiration of any certain number of yeares men would make no end of sinning all the dayes of their life The enemies of God would increase every day more and more For albeit they know that the torments in Hell are so many in number that they cannot be numbered so long for continuance that they cannot be measured so grievous for qualitie that they cannot be endured but with such infinite pain that every minute of an houre shall seem a whole yeare Notwithstanding all this men are nothing deterred from sinne but walk on boldly or rather runne headlong to their own
that never dieth What miserable and improvident men are we that having but â— short journey to go but full of dangers all the way go on notwithstanding so merrily and sportingly as if we were walking all the while through a Paradise or a most pleasant garden free from all fear of enemies and in the end of our walk presently to be received and admitted as citizens into our heavenly Countrey a place of all securitie For can we be ignorant if we be it is our own fault But we cannot be ignorant that at length we shall come to the two gates of Eternitie the one of the blessed the other of the damned And enter we must at one of them that is certain at which God knows it is according as we shall behave and carry our selves by the way Laurentius Justinianus wondring at the merry madnesse of such travellers breaks forth into this exclamation Oh the lamentable condition of mortall men which go on exulting all the way whilest they are but exiles or banished men from their own countrey Let us not settle our mindes upon any vain joyes and fond toyes by the way whilest we are travelling towards our countrey but let us so runne our race that at the end thereof we may obtain admittance in at the gate which is the entrance to Eternall blessednesse God hath indeed created us rather unto joyes and pleasures then unto labours and sorrows but we are much mistaken both of the time and place It is not here it shall be hereafter Joyes are prepared in heaven but none but the good and faithfull servants shall enter into them And by what means may a man obtain entrance Knowest thou not what Christ said The kingdome of heaven suffereth violence and the violent take it by sorce Think now â—hus with thy self Am I this vioâ—ent man Is this the violence here â—poken of To eat to drink to rise â—p to play to lie down to take my ease It is not certainly Fight we must but it must be the good â—ight like Christian Champions Run we must but so that we may obtain Strive we must but to enter in at the strait gate Labour we must and offer violence to the kingdome of heaven but it must be in due time and place Now whilest we have time here whilest we are on the way whilest we have life and strength that when we come to the point of death and so passe the Horizon of this world and depart into another never to return back again when we shall be translated from time to Eternity then at the last we may have joy for our life past and hope for that which is to come Let us labour therefore let us labour I say and offer violence to our selves fighting against our own froward wils and affections so shall we obtain by the mercy of God everlasting rest for short labour and Eternall glorie for a few dayes travell True and solid joy is not here to be found in vain delights and pleasures but in heaven where there is joy and pleasure for evermore God prepared a gourd and made it come over Jonah that it might be a shadow over his head to deliver him from his grief So Jonah was exceeding glad of the gourd And what is all the pleasure or rather vanitie of this present world Is it not like Jonahs gourd flourishing for a time and yeelding a comfortable shadow Rich men have their gourd also that is their riches under the shadow whereof they rejoyce with exceeding great joy Drunkards and gluttons have their gourds also that is great tables and delicious fare under the shadow whereof they are merry and joyfull Voluptuous men also have their gourds too that is their unlawfull pleasures under the shadow whereof they lie down and sport themselves But Alâ—s sorrow follows after such joy and suddenly overtakes it Their mirth â—s soon turned into mourning And their delights and pleasures end â—n gall and bitternesse For what became of Jonahs gourd God prepared a worm when the morning rose the next day and it â—mote the gourd that it withered Now tell me Jonah where is thy gourd What is become of it Where is now thy exceeding great joy They are both gone together Thy gourd is withered and thy joy is ended Such are our vain delights and pleasures such is our joy rather shadows of things then any thing indeed they passe away suddenly and become like Jonahs gourd that soon withered The joy of this world is but for a moment but the joy of the life to come is for all Eternitie CHAP. III. Here is declared by a most memorable example How sweet and precious the taste of Eternitie is THis knew Theodorus very well one born of Christian Parents and as it seems he learned it betimes when for yeares he was but a youth but an old man for judgement and discretion For on a great Festivall day kept throughout all Egypt there being a great feast at his fathers house and many invited thereunto when some were eating and drinking others laughing and playing and others sporting and dancing he amidst all these â—ollities retired himself to his inward closet finding himself wounded to the heart but with a chast arrow For thus he began to expostulate with himself Unhappy Theodore What would it profit thee if thou shouldst gain the whole world Many things thou hast indeed but canst thou tell how long thou shalt enjoy them Thou livest in abundance now thou maist feast it and make merry thou maist laugh and be fat thou maist rejoyce and skip for joy But art thou sure how long this â—â—all last I should like it well if 〈◊〉 would last alwayes But what shall I do Shall I for the enjoying of these short and transitorie pleasures and delights deprive my self of those joyes which are Eternall Tell me Theodore is this according to Christian Religion to frame unto our selves an heaven here on earth and think to passe from delights to delights from Temporall to Eternall Either I am much deceived or else Christ shewed unto us another way unto the kingdome of heaven and that is through many tribulations Therefore have no more to do with worldly vanities but preferre Eternall joyes before Temporall Thus he said and fell a weeping So then he retired himself into a withdrawing room and there prostrating himself upon the earth he prayed after this manner Eternall God my heart is naked and open before thee I send up my sighs as humble Oratours and Petitioners unto thee I know not what to ask nor how Onely this one thing I beg at thy hands that thou wilt not suffer me to die an Eternall death Lord thou knowest that I love thee and that I desire to be with thee that I may sing Eternall praises unto thee Lord have mercie upon me Whilest he was thus praying in comes his mother on a sudden and presently perceiveth by the rednesse and moistnesse of his eyes that