and to come the memorie with the remembrāce of pleasures past the vnderstanding with consideration of the felicitie lost and the miserie now come vpon them O poore Christian what wilt thou doe amiddest the multitude of so intollerable calamites It is a wounderful matter and able as one father sayeth to make a reasonable man goe out of his wittes to consider what God hath reueiled vnto vs in the scriptures touching the dreadful circumstances of this punishment and yet to see how litle the rechelesse mē of this world doe feare it For first touching the vniuersalitie varietie greatnesse of the paines not onely the reasons before alleaged but also diuerse other considerations in the scriptures doe declare the same As where it is sayed of the damned cruciabuntur die nocte they shal be tortured day and night And againe Date illi tormentum geue her torment speaking of Babilon in hel By which wordes of torture and torment may wel appeare that the paines in hel are exercised not for chastisment but for affliction onlie and torment of the patients And we see commonlie in this world that tortures and torments are so great violent and extreame as the wit of man can reach to deuise Imagin then good brother when God almightie shal bend his endeuour infinit endles wisdome to create torments as he hath done in hel what maner of tormēts they are like to be If creating an elemēt here for our comfort I meane the fire he made the same so insufferable as it is in such sorte as a man wolde not holde his onelie hand therin one day for to gaine a kingdome what a fire think you hath he prouided for hel which is not created for comfort but onelie for torment of the parties Our fire hath a thousand differences from that and therfore is truelie said of the holy fathers to be but as a painted or fained fire in respect of that For first our fire was made to comfort as I haue said and that onlie to afflict and torment Our fire hath neede to be fedde cōtinuallie with wood and fuel or els it goeth out that burneth eternallie without feeding and is vnquencheable for that as Esay saith the breath of Godes owne mouth doth blow feede and nourish the same Our fire giueth light which of it self is comfortable that admitteth none but hath his desolation of inexplicable darkenes Ours is out of his natural place and situation and consequentlie of lesse force then it would be ther for which cause also we see that it indeuoureth with al force to mounte vp and get from vs. But that of hel is in the natural and proper place wherin it was created and therfor hath al his ful strength and abideth perpetuallie Ours consumeth the foode that is cast into it and therby in short space dispatcheth the paines that afflicteth and tormenteth but consumeth not to th' ende the paines may be euerlasting Our fire is extinguished with water and the rage therof greatlie abated by the coldenesse of the ayer and other elemētes about it that hath no such abatement or qualification at al but his absolut force remaining in al surie And finallie what a straunge and incredible kinde of fire that is may appeare in part by thes wordes of our Sauiour so often repeated in the Ghospel There shal be vveeping and gnashing of teeth For that weeping seemeth properlie to be referred to the effect of extreme burning in that fire seing the paines of scalding and burning doe enforce teares sooner then any other paines as appeareth in them who vpon the sodain doe put anie burning thing in their mouthes or doe vehementlie scald anie tender sensible part of their body And gnashing or chattering of teeth as euery man knoweth proceedeth principallie of great and extreme cold Imagine then my brother what a fire this may be which hath so contrarie extreme effects both of heate and cold O mightie Lord what a straunge God art thou how wonderful and terrible in al thy workes and inuentions how bountiful art thou to those that loue and serue the and how seuere and terrible to them which cōtemne thy commaundements Hast thou deuised away how they which lie burning in a like of fire and brimstone shal also be tormented with extreame colde what vnderstanding of man can conceyue how this may be but thy Iudgements ô Lord are a depth without bottom therefore I leaue this to thy onelie prouidēce praising thee eternallie for the same But now besides these general paines common to al that be in that place the scripture signifieth also that there shal be particular and seueral torments peculiar both in qualitie quantitie to the sinnes and offences of ech offendour For to that ende sayeth the prophet Esay to God thou vvill iudge in measure against measure And God saieth of him self I vvil exercise Iudgement in vveight Iustice in measure And that is the meaning of al those threates of God to sinners where he sayeth that he wil paie them home according to their particular workes and according to the inuētions of their owne harts In this sense it is saied in the Apocalipse of Babylō now throwen downe iuto the lake Looke hovv much she hath glorified herself and hath liued in dolites so much torment and affliction geue her Whereof the holy fathers haue gathered the varietie of tormēts that shal be in that place As there be differences of sinnes so shal there be varietie of torments sayeth old Ephraem for the adulterour shal haue one kinde of torment the murderer an other the thiefe an other the drunkarde an other the liar an other And so he foloweth on shewing how the proude marshal be trodden vnder feet to recompence his pride the glutton shal suffer inestimable hungar the drunkarde extreme thirst the delitiouse mouth shal be filled vp with gaule and the delicate bodie seared with hote burning yrons This is the contemplation of this holie auncient father And trulie the holie Ghost signifieth such a thing when he sayeth in the scriptures of the wicked worldling His breade in his belly shal be turned into the gaul of serpēts he shal be cōstrained to vomet out again the riches vvhich he hath deuoured God shal pul them forth of his belly he shal be cōstrained to sucke the gaules of cocatrices and the tongues of adders shal slea him he shal beare the smart of al that euer he hath done and yet shal he not be consumed but shal suffer according to the multitude of al his deuises By which wordes is plainlie shewed that wicked men shal receyue particular torments for their gluttonie for their delicate fare for extorsion the like Which torments shal be greater then any mortal tongue can expresse as may appeare by thes vehemēt and dreadful wordes which are here vsed to insinuate the same And yet further besides al this vniuersalitie particularitie rigour
thing vvhich is by participation must be reduced and referred to some other thing that is not by participation but of it self And he calleth a thing by participation which is not in the fullest or highest degree of perfection in his kinde but may haue additiō made vnto it As for exaple water or anie thing els that is heated by the fiar is hoate by participatiō and not of it self for that it maye alvvayes be hoater and haue addition of heate made vnto it But fiar is hoate of it self and not by participation for that it hath heate in the highest degree and in that kinde can receyue no additiō wherfore the heate of all other things which are hoate by participation of fiar are reduced concerning their heate to the heate of fiar as to their original Now then sayeth the Metaphisique we see by experiēce that all the creatures and partes of this worlde are things by participation onlie for that they are finite in nature and haue limitations in all their perfections and may receaue additions to the same and consequentelie they must of necessitie be referred to some higher cause that is infinite in perfection and consisteth of it self alone without participation from others and this is God who being absolute endeles and without all limitation of perfection in hym selfe deriueth from his owne incomprehensible infinitenes certaine limited natures and perfectiōs to euerie creature which perfections in creatures are nothing els but litle particles and participations of the bottōles sea of perfectiōs in the Creator wherunto they are to be referred and reduced as the beame to the sunne and the brooke to the fountaine A second argument vseth the Metaphisique grounded vppon certaine rules of vnitie wherof one principale is that euerie multitude or distinction of things proceedeth from some vnitie as from his fountaine This he sheweth by manie examples of things in this world For we see by experiēce that the diuers motions or mouinges of the lower sphers or bodies celestial doe proceede of the mouing of one highest sphere are to be referred to the same as to their foūtaine Many riuers are reduced to one well or ofspring innumerable beames to one sunne all the boughes a of tree to one stocke In the bodie of mā which for his beautie and varietie is called the little vvorld the veynes which are without number haue all one beginning in the liuer the arteres ī the harte the sinowes in the braine And that which is more the infinite actions of life sense and reason in mā as generatiōs corruptions nourishementes digestions alterations Eeeling smelling tasting seing hearing mouing speaking thinking remembring discoursing and ten hundred thousand particuler actions operations and motions besides which are excercised in mans bodie vnder thes or other such names and appellations all thes I say being infinite in number most admirable in order and distincte in euerie their office and operation doe receaue not withstanding their beginning from one most simple vnitie and indiuisible substance called the soule which produceth gouerneth and directeth them all to so innu nerable differēt and contrarie functions By this concludeth the Metaphisique that as among the creatures we finde this most excellente order and connexion of thinges wherby one bringeth furth manie and euerie maltitude is referred to his vnitie so much more in al reason must the whole frame of creatures conteined in this world wherein there are so manie milliōs of multitudes with their vnities be referred to one most simple abstract vnitie that gaue beginning to them all and this is God A thirde argument vseth the Metaphisique deriued from the subordination of creatures ī this world which subordination is such and so wonderfull as we see no creature by nature serueth itself but an other and all together doe cōspire in seruing the common We see the heauens doe moue aboute continuallie without ceasing and this not to serue them selues but inferior creatures lesse excellent then them selues We see that water moystneth the ground the aver cooleth openneth and cherysheth the same the Sunne heateth and quic keneth it the Moone and Starres powre foorth their influēce the windes refreshe it and all this not for them selues but for other The earth againe that receaueth thes seruices vseth not the same for her self or for her owne commoditie but to bring foorthe grasse wherewith to feede cattaile and they feede not for them selues but to gyue nourishement vnto man Now then sayeth the Metaphisique if a man that stoode a farreof vppon a mountaine should see in a field vnder hym a great huge maine armie of souldiars most excellent well appointed ech one in order agreing with th' other deuided into Rancks Squadrōs Companies offices subordinate th' one to th' other by degrees and yet all tending one waye all their faces bent vppon one place all mouinge marching and turning together all indeuoringe with allacritie towardes the perfourmance of one common seruice bymutual assistance without dissention discorde difference or clamour he that should see this sayeth the metaphisique as he could not but imagine some general high Capitaine to be among thes soldiars whom all obeyed and from whose supreme commandement and order this most excellent subordination agreement and vnion proceeded so much more vpon consideration of the former coherence consent and miraculous subordination of creatures amōg them seiues in their operations must we inferre that they haue some general cómaunder cuer thē all by whose supreme dispcsition eche creature hath his charge peculier taske appointed which he must perfourme for the cōman and vniuersal seruice of the whole The fouerth reason or argument alleaged by the supernatural philosopher is of the marueilous prouidence arte and wisdome discouered in the making of euery least creature within the world For seing there is nothing so litle nothing so base or cōtemptible within the compasse of this heauen that couereth vs but if you consider it you fynde both arte order proportion bewtie and excellēcie in the same this can not proceede of fortune as foolishe Lucretius and some other would haue it for that fortune is casualtie without order rule or certaintie and therfore needes it must come frō the wisdome and prouidence of some omnipotēt Creator If you take a flye or a flea or a leafe fró a tree or any other the least creature that is extant in the worlde and consider the same attentiuelie you shall fynde more miracles thē partes therin you shal fynd suche proportion of members such varietie of colours such distinctiō of offices such correspondence of instrumentes and those so fit so well framed so coherent so subordinate as the more you contemplate the more shall ye maruaile nether is ther anie one thing in the world more effectual to draw a man to the loue and admiration of his Creator then to excercise hym self often in this contemplation for if his harte be
whos wonderful actes are set doune by S. Ierome and infinite other whos most admirable and rare austerities are described by Cassianus almost twelue hundred yeares gone Al which exercises tended to this only ende to enhable them selues the better to stand in the fight and bataile against al wickednes and sinne This was the beginning of austeritie of life in thos first fathers and founders of our religion This was the cause of first leauing the world and flying to the desert This was the origine of al Monasteries Cloisters Eremitages Celles Solitarie habitatiōs And finally this was the reason of al breach and separation from flesh and blood and from al wordly conuersation therby to eschue al occasions of external temptations and by that meanes to gather the more force and strength for resistance of the internal In which internal conflict not with standing the combat oftentimes was so sharpe and vehement as it is most wonderful to consider what is recorded by the forsaid writers touching assaults endured in this behalfe by thos auncient Saintes that had left the world and what extreme paines and afflictions they susteined willingly for continuing their resistance against their spiritual aduersarie Which thinges were sett doune no doubt left writen to vs by Gods holie prouidence for our confusion that now liue who are so careles and negligent in resustinge th' assaultes and temptations of synne as we make no accompt or estimation ther of at all S. Ierome in a certaine epistle beareth witnes of him self that hauing abādoned the world and retired him self into a wilde desert of Syria was most terribly tempted not vnlike to S. Paul with suggestions of the fleshe But what did he for resisting of this temptation and what successe had he therin You shal heare reported by this his owne declaratiō O saieth he how often being in the wildernes vaste desert burnt vp and scorched by the extreame heates of the Sunne wherin the Moūkes of my time had their vglie habitations was I tempted with cogitations of Romane delights c. I sat alone for that I was replenished with sorowe and bitternes The partes of my bodie were now become deformed and vglie with continual wearing of my sacke and my skinne was as blacke as the skinne of an Ethiopian I wept daily and passed my time continually in groning And when at length sleepe came vpon me against my wil I laic doune did beate my bare bones scarse hanging togither against the ground Of my meate drincke I wil saie nothing wheras in this place we that are Mōkes doe vse only colde water euen when we be sicke and doe thincke it a great delicacie to taste any one thing that sauoureth of the fire I therfore being in this case and hauing shut my self vp in this prison for feare of helfire for auoyding of sinne being fellow now only to scorpions and wilde beastes and wholy worne out with continual fasting yet could I not auoide the temptations of the flesh c. Wherfore I did cast my self doune at the feet of Iesus I did bathe the ground about me with teares and dried the same vp againe with my owne heare I did represse my rebellious flesh with continual abstinence of whole weekes togyther I am not ashamed to confesse this miserie of my wretched estate I remember that I cried vnto Iesus whole daies and nightes togyther and ceassed not to beate and knocke my breaste vntil he arose rebuked my enimie and therby restored to me my former tranquillitie I perseuered in praier in that forlorne and sauuage desert being angrie and rigourous against my self I hampered with imprisonment my miserable flesh as our Lord is my witnes vntil at length after infinite teares shed and my verie sighte dazeled with long looking vp and beholding the heauens I seemed againe to be restored to the companie felowship of Angēls Wherwith being made exceeding ioyful and replenished as it were with al kinde of diuine and Celestial solace I beganne to sing againe within my self that most pleasant songe vve shal novv rūne after the svvet sauour of thy fragrant ointments O Lord. Thus did thes blessed fathers Saintes of God behaue them selues and thus did they esteeme them selues bound to doe for resisting of sinne and for maintenance of their integritie against the wicked assaultes of their ghostly enimie remembring wel how it is written fight valiantly for thy soule and striue vnto death for maintenance of iustice But alas deare brother how doe we behaue our selues in this importāt busines what doe we what paines take we what attention what vigilance doe we hold vpon our thoughtes wordes and actions what caution doe we vse what resistance doe we make Is ther any man that flieth the occasions of sinne or rather prouoketh not the same is ther any now adayes that mortisieth his fleshe or rather doth not cherishe and pamper it to wickednes is ther any man that represseth his owne appetites that standeth in fight against sensual suggestions nay rather doth not al the world runne after their owne concupiscences doe they not yeeld them selues as slaues to euery temptatiō that doth arise to euery assault that the enimie maketh doe they not deuoure euery hooke which the deuil layeth for their intrappinge and swalow doune euerie poisonned baite that is cast for their destructiō O merciful Lord what a pitiful state of the world is this harcken good Christian how this case of a careles sensual man is described euen by the very fingar of God hym self I looked forth through the barres of my wīdowe sayeth the diuine wisdome of God and I sawe and considered a fond yong fellowe who walked by corners of the streates ī darkenes c. And ther ranne vnto hym a woman decked vp like an harlot and prepared to deceyue soules c. she enticed hym by flatterie and many sweet speeches and entangled hym with stronge alluremētes Presently he folowed her as an oxe ledde vnto the slaughter and as a wanton skippinge lambe that is caried to the shambles like a birde that maketh haste to the snare so foloweth he not knowing seely sotte that he is drawen to fetters and that the daunger of his soule dependeth thereon vntill his harte be strocken through c. This is the description which the holy Ghoste vseth to set out vnto vs the miserable condition of a dissolute and recheles Christian which hath no care of resisting temptations but folovveth euery suggestion of his owne sensual appetite and therby not only woundeth to death his owne hart and soule by euery consent he yeeldeth but also as the Scripture here noteth enthralleth him self in such miserable bondage and captiuitie and casteth him self into so strong bandes inextricable fetters of his ennimie as he can not possibly afterwardes deliuer him self but by some wonderful extraordinarie miracle wrought by God For as truly Christes
cōming the Prophete Malachies wordes are Beholde our Lord shal come and vvho shal be able to abide the daie of his comming And the Prophete Esaie addeth further touching the same cōming that the verie mountaines shalmelt at that daie before his face And yet further he describeth the same in an other place thus Beholde our Lord shal come in strength and sortitude as a storme of haile and as avvhyrle vvinde breaking and throvving doune vvhat soeuer standeth in his vvaie as a rage of many vvaters that ouer-stovve and rushe together c. Wherunto the Prophet Dauid annexeth that burning fire shal runne before his face and on euery side of him a violent tempest This terrible Iudge then being set and al creatures of the world conuented before him the Scripture laieth doune vnto vs the order of that iudgment described by Daniel in thes wordes I stoode saieth he vvith attention and I savve certaine seates placed and the Auncient of yeares sate doune in iudgment Thousand thousands vvere attendant to serue him and ten hundreth thousand thousands stood vvaiting before him The iudgment vvas settled and the bookes vvere opened Thus much was reueyled to Daniel without declaration what bookes thos were But to S. Iohn the same were made manifest who expoundeth the matter thus I savve saieth he a great bright throne and one that sate vpon the same before vvhos face both heauē and earth did tremble c. And I savve al thos that vvere dead both great and smal standing before the throne And the bookes vvere ther opened and al thos that vvere dead had their iudgemēt according to the thinges vvhich vvere vvriten in thos bookes euery one according to his vvorkes By which wordes we are gyué to vnderstand that the books which at that daie shal be opened and wherby our cause must be discerned shal be the euidences of our deedes and actions in this life recorded in the testimonie of our owne consciences and in the infallible memorie of Gods inscrutable wisdome Wherūto shal gyue witnes in that place against the reprobate both heauen and earth which were created for them the Sunne and Moone with all the starres and planetes which from the beginning of the world haue serued them the elements and other creatures inordinately loued and abused by them their compagnions ther present with whom they sinned their brethern whom they afflicted the preachers and other Saints of God whom they contemned and aboue al other thinges the ensigne and standard of their redemption I meane the triumphant Crosse of Christ which shal at that daie be erected in the sight of all the world Al thes I saye with infinite other thinges shal thē beare witnes against the wicked and condemne them of intollerable ingratitude in that they offended so gratious and bountiful a Lord as by so manifold benefites allured them to loue and serue him At this daie saieth the Scripture shal the iust stand in great constancie against thos by whom they were afflicted and oppressed in this life And the wicked seeing this shal be surprised with a horrible feare and shal saie vnto the hilles fal vpō vs and hide vs from the face of him that fitteth vpon the throne and from the indignatiō of the Lambe for that the great daie of wrath is now come O merciful Lord how great a daie of wrath shal this be how truly said thy Prophete in his meditation of this daie vvho can conceyue the povver of thy vvrath or vvho is able for very scare to recount the greatnes of thine indignatiō This is that daie of thine wherof thy seruant said so long before that thy zeale and surie should spare none in this daie of reuenge nether should yeeld or be moued vvith any mans supplication nor should admit revvards for the deliuery of any man This is that most dreadful daie of thine wherof thy holy Prophete admonished vs when he said Behold the daie of our Lord shal come a cruel daie ful of indignation vvrath and surie to bring the earth into a vvildernes and to crushe in peeces the sinners therof And an other Prophete of the self same daie behold the daie of our Lord dot bcome a daie of darknes and dimnes a daie of cloudes and stormes a most terrible daie and such an one as vvas neuer from the beginning of the vvorld nor shal be after in al eternitic This is thy daie ô Lord and so properly thou wilt haue it called like as it pleaseth thy goodnes to terme the course of this present life the daie of man For that as in the time of this present world thou art content to holde thy peace and be patient and suffer sinners to doe their wil euen so at this last daie thou wilt rise vp pleade for thine owne glorie and wilt make thy self knowen to the terrour of thine enimies according as thy seruant Dauid foretold of the when he said Cognescetur Dominus iudicia faciens God wil be knowé when he shal come to doe iudgment Good God what a maruailous daie shal this be when we shal see al the children of Adam gathered together from al corners and quarters of the earth when as S. Iohn saieth the sea and land shal yeeld their dead bodies and both hel and heauenshal restore the soules which they possesse to be vnited to thos bodies What a wonderful meeting wil this be deare Christian how ioyful to the good and how lamentable doleful and terrible to the wicked The godlie and righteous being to receyue the bodies wherin they liued into the league felowship of their eternal blisse shal embrase them with al possible swetnes and delight singing with the prophet Behold hovv good pleasant a thing it is for brethern or parteners to dvvel together in unitie But the miserable damned spirites beholding the carcaies which were the instruments and occasiós of their sinne wel knowing that their inspeakable tormentes shal be encreated by their mutual coniunction and association shal abhorre and vtterly derest the same curse the daic that euer they were acquainted together inueighing most bitterly against all the partes and semes therof as against the eies for whos curious delighte so many vanities were seught the eares for whos pleasure and daliance so great varietie of sweet sounds and melodie was procured the mouth and taste for whos contentemēt and fond satisfaction so innumerable delicacies were deuised And to be short the backe and belly with other sensual partes for contentatió of whos riotous volupteoulnes both sea and land were sifted and turmoiled This shal be the most sorowful condition of thes infortunate soules at that daie but this sorowe shal not auaile them For the iudgment must passe on And then saieth the Scripture shal christ separate the sheepe frō the goates shal place his sheepe on the right hand and the goates on the lest
holie man Iob considering and hearing but one word vttered by his friend which in his conceit did sauour of presumption against this God burst forth into thes wordes Whom wilt thou teach my friend wilt thou teach him which hath inspired breath into man which hath stretched out the heauens ouer the vacuitie of this world and hath hanged vp the earth in the aire without staie before whom hel is wide-open and ther is no couering from perdition The pillers of heauen doe tremble and quake at his only fight And if we should heare but the lest whispering of his speech who should be able to abide the thunder of his maiesties greatnes Imagine then novv my louing brother after althes testimonies that thou seest before thy face this great and mightie king sitting in his chaire of maiestie with chariottes of fire vnspeakable light and infinite millions of Angels aboute him Imagine further which also is most trew that thou seest al the creatures in the world stand in his presence and trembling at his maiestie and most carefullie attending to doe that for which he created them as the heauens to moue aboute the Sunne moone and Starres to geeue lighte and influence the earthe to bringe foorth her sustenance and euerie other creature diligently to labour for perfourmance of the dutie assigned vnto him Imagine besides that thou seest al these creatures how bigge or litle soeuer they be to hange and depende onlie of the power and vertue of this God and therby only to stande moue and consist and that there passeth from God to eche creature in the world yea to euerie parte that hath motion or being in the same some beame of his vertue euen as from the sunne we see infinite beames passe into the ayer Consider I say that no one parte of anie creature in the world as the fishe in the sea the grasse on the ground the leaues of trees or the partes of man vpon the face of the earth can grow moue or consist without some litle streame of vertue and power deriued to it continuallie from God So that thou must imagine God to stand as a most glorious and resplendent Sunne in the midle or center of al thinges created and from him to passe foorth innumerable beames and streames of vertue to all the creatures that are either in heauen earth the ayer or waters to euerie parte and particle of the same and that vpon thes beames of his deuine vertue all creatures doe depend in so much as if he should stop or diuert but any one of them al it would destroye and annihilate presentlie some creature or other This I saye if thou shalt consider touching the maiestie of God and the infinite dread that all creatures haue of him except onlie a sinner for the deuils also doe feare him as S. Iames affirmeth thou wilt not meruaile at the seuere iudgemēt appointed for his offence For sure I am that very shame of the world maketh vs to haue more regarde in offending the poorest friende we haue in this life thē a wicked man hath in offending almightie God which is an intollerable contempt of so great a maiestie such a cōtempt in deed as God him self doth account to pro ceede of plaine infidelitie For wheras at a certaine time he had declared his owne great power by the mouth of Ieremie threatened manie punishmentes to the Iewes for their wickednes thei werenothig moued therwith Wherupō he cōmaūded hī to returne againe vnto thē to say thes wordes Heare thou folishe people vvhich hast no hart you that haue eyes and see not eares and heare not And vvil ye not then feare me vvil ye not trēble in my sight vvhich haue sett the sandes for a bounde vnto the sea and haue gyuen him an eternal precept vvhich he shal not breake c. This people hath a faithles hart c. Which is as much as if he had said that this lacke of feare in the Iewes proceeded of their defect of faith For if they had belieued him to be in deed so powerful terrible ful of maiestie as the holie scripture setteth him doune they would haue conceyued more feare in offending him BVT NOVV IF VVE adioine to this contemplation of maiestie an other consideration of his benefites bestowed vpon vs our default wil grow to be far greater For that to iniury him who hath done vs good is a thinge moste detestable euen in nature itself And there was neuer yet so fearce a harte no not among brute beastes but that it might be wonne with curtesie and benefites But much more among reasonable creatures doth beneficence preuaile especiallie if it come from great personages whose loue and friendshippe declared vnto vs but in small gyftes doth greatlie by nde the hartes of the receyuers to loue them againe Consider then deare Christian the infinite good turnes and benefites which thou hast receyued at the handes of this great God therby to winne the to his loue and that thou shouldest leaue of to offende and iniurie him And albeit no tongue created either of man or Angel can expresse the one halfe of thes giftes which thow hast receyued from him or the value therof or the great loue and hartie good will wherwith he bestowed the same vpon the yet for some better helping of thy memorie stirring vp thine affection to be grateful I will repeate certaine generall and principall pointes therof wherunto the rest may be easilie referred First then cal to minde that he hath bestowed vpō thee the benefite of thy creation wherby he made the of nothing to the likenes of hymself and appointed the to so noble an ende as is to serue him in this life and to raigne with him in the life to come hauing furnished thee besides for the better attainmēt therof with the vse seruice and subiection of al his other creatures The greatnes of which benefite may partly be conceyued if thou doe imagine thy self to lacke but any one parte of thy bodie as a legge an arme an eye or the like and that one should freelie euen of pure good wil and loue supplie thy want and gyue the same vnto thee Or if thou wantest but any one of thy senses as that thou were deafe blynde or dumme and some man should restore thy sight hearing or fpeech vnto thee howe wouldest thou esteeme of this benefite how much wouldest thow professe thy self beholdig vnto him for the same And if the gyft of one of these partes onlie would seeme vnto thee so singuler a benefite how greatly oughtest thou to esteeme the free gyfte of so manie partes together Adde now hereunto as I haue sayde that he hath created the to thee lyknes of no other thing but of him self to no other ende but to be his honorable seruante in this world and his compartener in kynglie glorie for all eternitie to come and this he hath done to the
being only a peece of earth or claye before Now ymagine then of what sea of loue al this proceeded But yet adde further how he hath created all this magnificēt world for the and all the creatures therof to serue thee in this busines the heauens to gouerne the and to geeue the light the earth ayer and water to minister most infinite varietie of creatures for thy behoof and sustenance and of al thes hath made the Lord maister to vse them for thine auaile and benefite in his seruice Which giftes being so manifold and magnificent as they are I appeale to thine owne cōscience good Christian brother how intollerable an ingratitude it is so greatly to dishonour iniurie the giuer as to applie thes giftes to his offence which he bestowed vpon the for his seruice Next after this ensueth the benefite of thy redemption much more excellent and bountiful thē the former the effect wherof is that wheras thou hadst lost al those former giftes and benefites and hadst made thy self guiltie by sinne of eternal punishmēt and damnation wherunto the Angels were now deliuered for their sinne committed before God chose to redeeme the and not the Angels and for satisfying of thine enormous fault vouchsafed to deliuer his owne only soone to the most opprobrious death of the Crosse O Lord God what hart can possibly conceyue the greatnes of this benefite Suppose with thy self gentle Christian for better vnderstanding of this benefite that thou being a poore and abiect person vnder the dominion of some great mightie Emperour hadst with some of his principal Peres committed grieuous crimes against his Emperial Maiestie thou oftentimes and they but once and being both by law conuicted and redie to suster Iustice for the same so singulerly should the Emperours fauour extend it self in thy behalf as deliuerig ouer thos other great princes to execution for their demerites he conceyued a desire to saue and pardon thee And finding no other conuenient meanes in respect of his Iustice how to doe the same should vpon his only sonne and heire of al his Empire laie the paines shame and tormēts of death due vnto thy trespasses Tel me now if being so abiect and cōtemptible a creature thou shouldst receyue so great a grace of a mightie Emperour who had for fewer offences euen in thy sight put to death greate and glorious princes as God did thos principal Angels how wonderfully wouldest thou thincke thy self bound and beholden vnto him for the same But if further this sonne and heire of this noble Monarch refusing to speake one word for thos great princes should not only accept willingly this dishonour and punishment laid vpon him by his father for thy sake but also should offer himself therunto and craue most instantly that he might by his death make satisfaction for thine offences and not only this but also to deriue vnto thee the participatiō of his inheritāce making thee of a bondslaue heire apparant to so Puissant an Emperour coheire to him self could thy hart possibly conceyue so great a benefite were it possible that thy powers of bodie soule should not dissolue in the cogitation of so inspeakable a grace would not thy bowels burst in sunder with the vehemencie of loue towards such a benefactour Or can any mā of reason euer imagine that thou wouldest willingly for a thousand worlds offend any more so gratious a Lord And yet is this benefite of thy redemption deare brother by infinite degrees surpassing both this and al other temporal graces that mans wit can imagine in al and euery circumstance that before hath bene mentioned In the third place doe come to be considered two other benefites named vocation and Iustification The first wherof is that wherby God of his infinite depth of mercies hath called vs from infidelitie to the state of Christians and therby made vs partakers of this our redemption last mentioned which infidels are not For albeit he payed the ransome for al in general yet hath he not imparted the benefite therof to al but to such onlie as best it pleased his diuine goodnes to bestow it vpon After which grace of vocation and our acceptance therof insued immediatlie our iustification wherby we were not onlie set sree from al our sinnes committed before and from al paine and punishement dew to the same but also our soules were beutified and enriched by the infusion of his holie grace inherent accompanied with the vertues theological as faith hope and charitie with the most pretious giftes of the Holie Ghost and by this grace wee were made iust and righteous in the sight of God and entitled to the most blessed inheritance of the kingdome of heauen the worthines of which gift no tongue of man or Angels can expresse After these doe ensue a greate number of benefites together apperteining properly to such as are made the children and true frendes of God euery one wherof in it self is of most infinite price and valew Among which are in the first place to be nombred the holie Sacraments of Christs Church left vnto vs for our comfort and preseruation after we be entred into the bosome therof They being nothing els in deed but certaine sacred cōduits to cōuaie vnto vs the holie grace of God especially thos two which appertaine to al men in general I meane the holy Sacraments of penance and of the blessed bodie and blood of our Sauyour wherof the first is to purge our sowles from sin so often as she falleth the seconde to feede and comforte the same after she is purged The first is as a bathe made of Christs owne pretious bloode to washe and clēse our woundes therein the secōde as a most comfortable and riche garment to couer our soule after she is washed In the first Christ hath left with his spouse the Church al his authoritie which he hath in heauē or earth to remit sinnes in the secōd he hath left him self his owne flesh and bloode to be a pretious foode wherwith to seede and cherish our soule after her sinnes be remitted Besides al thes ther yet remaineth an other benefite which we cal the benefite of Preseruation wherby God hath kept and preserued vs from infinite dangers wherūto many others before vs haue fallen and into which our selues had fallen in like maner if gods-holie hande had not stayed vs as from heresie and infidelitie and manie other greeuous sinnes but especially frō death damnation which longe a goe by our wickednes we deserued to haue bene executed vpon vs. Wherunto maie be annexed also the most singuler benefites of godlie inspirations and admonitions wherby God hath often both knocked inwardlie at the dore of our conscience and warned vs outwardly by so many wayes and meanes as are good bookes good sermons good exhortations good companie good exāple of others a thousand other most merciful means besides which at
that he shal escape al paine or punishment For he that differred the fruites of repentance vntil the next life must be perfited in purgatorie fire this fire I tel you though it be not euerlasting yet is it passing greuous for it doth far exceede al paines that mā can suffer in this life Neuer was there founde out yet so greate a paine in flesh as that is though martyrs haue abidden straunge tormentes and many wicked mē haue suffered exceeding greate punishmentes To like effect doth S. Gregorie write of the seueritie of this punishment expounding those wordes of Dauid O Lord rebuke me not in thy surie nor correct me in thy vvrath This is as if he said saith S. Gregorie I know that after this life some must be clensed by purging fire And other must receyue sentēce of eternal damnation But because I esteeme that purgīg fire though it be transitorie to be more intolerable then al the tribulation which in this life may be suffered therfore I doe not onlie desire not to be rebuked in the furie of eternal damnatiō but also I greatlie feare to be purged in the wrath of transitorie correction Thus far S. Gregorie And I might adde a hundred like other sayinges out of the auncient holie fathers touching the extreame seueritie of this purging fire after death and of the greate feare which they had therof But that this alredy spoken may be sufficient to gyue admonishment to Catholique men that agree with thes Saints in beleef of this doctrine more carefully to looke vnto them selues for auoiding the rigour of this fier especially by thes two principal meanes of Almes-deedes and teares wherunto S. Augustine most earnestly exhorteth them in the place before alleaged wher also he frameth this notable collection We see sayeth he what men doe or may suffer in this life what racking what tearing what burning and the like and yet al this is nothing in respect of that fire Thes thinges therfore which we suffer heere are much more easie then that fire and yet you see that men wil doe any thing rather then suffer the same how much more then ought we to doe that litle which God commaundeth vs to auoide that fire which is by many degrees more grieuous This was the feeling which learned S. Augustine had in thes affaires And truly it is verie straunge and wonderful to consider how great feare and terrour holie men of auncient time conceyued at the verie cogitation of this fire and how slenderly we passe the same ouer now a daies hauing infinite more cause to feare then they had Among other that blessed deuout mā S. Bernard who lead so examplar and strict a life as the world doth know entering into contemplation of this matter brake forth into thes words ensuing O would God some man would now before hand prouide for my head abundance of water to mine eyes a fountaine of teares for so perhaps the burning fire should take no hold where running teares had clensed before And againe I tremble and shake for feare of falling into Gods hands I wolde gladlie present my self before his face alredie iudged of my self and not to be iudged thē of him Therfore I wil make a reckoning whiles I am here both of my good deedes and of my badde My euil shal be corrected with better woorkes they shal be watered with teares they shal be punished by fasting they shal be amended by sharp discipline I wil rip vp the verie bottome of my wayes workes to the ende he may finde nothing vntried at that day or not fullie discussed to his handes And then I hope in his mercie that he wil not iudge the same faults againe as he hath promised Hitherto are the wordes of S. Bernard The like great feare vttered holy S. Ambrose in thes wordes O Lord if thou reserue any thing in me to be reuenged in the next life yet I humblie beseech the that thou gyue me not vp to the power of wicked spirits whiles thou wipest away my sinnes by the paines of Purgatorie And againe in an other place I shal be searched examined as lead in this fire and I must burne vntil al the lead be melted away And if then there be found no siluer metal in me woe be vnto me for I must be thrust doune to the profoundest partes of hel or els wholie waste away as straw in the fire But if anie gold or siluer be found in me not through my workes but by grace and Christes mercie and through the ministerie of my prestoode I shal also once say surelie they that trust in the shal neuer be confounded And thus much of this temporal punishment reserued euen for the purging of Gods seruants in the life to come BVT NOVV TOVCHING the reprobate such as for their wickednesse are dessigned to eternal death we must Imagine that with them the case standeth much more hardlie for therunto may be applied that saying of our Sauiour to the good women of Hierusalem who lamented his case when he was going to his passion If they doe these things in grene vvord vvhat shal become of the drie which wordes S. Peter seemeth in some parte to expounde when he saieth If the Iudgement of God begin vvith vs vvhich are his seruants vvhat shal the end of vvickedmen be As who wold say that in al reason their ende must be intollerable For more particuler conceyuing whereof because the matter is of great importāce for al Christiās to know it shal not be perhaps amisse to consider brieflie what the holie scriptures auncient fathers of the Catholique Church directed no doubt by the holie Ghost haue reueiled vnto vs touching this punishment And first of al concerning the place it self of punishment appointed for the damned commonlie called hel the scripture in diuerse languages vsed diuerse names but al tending to expresse the grieuousnesse of torments therin to be endured As for example in the latin tongue it is called INFERNVS that is a place beneath or vnder ground as most of the olde fathers doe interprete But whether it be vnder ground or no most certaine it is that it is a place most opposit to heauen which is said to be aboue and from which lucifer was throune doune And this name is vsed to signifie the miserable deiection and hurling doune of the damned to be troden vnder the feet not onlie of almightie God but also of al good men for euer For so sayeth the scripture Beholde the day of the Lord commeth burning like a fornace and al proud and vvicked men shal be stravv to that fornace and you that feare my name shal tread them dovvne and they shal be as burnt ashes vnder the soles of your feet in that day And this shal be one of the greatest miseries that can happen to the proude and stoute potentates of the worlde to be thrown doune with
greuousnes and horrour which hitherto hath bene declared to be in thes paines and tormentes the holie spirit of God reueileth vnto vs an other condition or qualitie no lesse terrible then the former which is the most seuere straitnes therof without al possibilitie of anie one iote of help aide ease intermission relaxation respiration or comfort This is signified by thos seuere wordes of our Saueour so often times repeated that the daned shal be cast into hel bounden hand and foote that is without al habilitie of resistance or strugling against their tormentes Also by that most dreadful shutting vp of the gate wherof our Saueour spake in such dolful maner when he said clausa est ianua the gate is shut vp and made fast for euer that is to say in hel the gate of al mercie of al pardon of al ease of al intermission of al comfort is shut vp foreuer and that both from heauen from earth from the creator and from al creatures in so much that no consolation is euermore to be hoped for as in the miseries of this life there is alwaies some but extreme desolation for al eternitie This straitnes is likewise most liuelie expressed in that dreadful parable of the riche glutton in hel who was driuen to that necessitie as he desired most pitifullie that Lazarus might dippe the top onlie of his fingar in water therwith to coole his tōgue in the middest of that fire wherein he was tormēted yet could not he obtain it A smal refreshing it semeth that it wold haue bene vnto him if he had obtained his request but yet to shew the straitnesse of the place it was denied vnto him O ye that liue in sinful welth of the world consider but this one example of Gods seueritie and be a fearde This man was in that russe iolitie a litle before as he wolde not gyue the verie crommes of his table to buy heauen and now wolde he gyue a thousand worldes if he had them for one drop of water to coole his tongue Good God what demaund could be lesse then this what request more humble He durst not aske to be deliuered thēce or to haue his torments diminished or to haue a great vessel of water wherwith to refresh his whole bodie but onely so much as would sticke on the top of Lazarus fingar to coole his tongue To what extreme need was this poore man now driuen what a strong imagination had he of the force of one drop of water to what pitiful chaunge was his tongue now come that was accustomed to be so daintelie bathed and diligentlie tended with al kindes of pleasant liquors O that one mā can not take example by an other ô that Ooliba wil not learne to be wise by seing the punishmentes of her elder sister Oolla God reueiled the calamitie of the former inflicted for her wickednes therby to terrifie the latter from the like sinne but for that she profited nothing by that exāple he saieth for so much as thou Ooliba hast walked in the waies of thie sister Oolla this saith God vnto the I wil lay the cup of thie sister vpō the thou shalt drinke it as she did both in depthe and largenes thou shalt drinke it vp euen vnto the verie dregges Thus said the prophet of God then to Hierusalem that would not be warned by the punishemētes of Samaria and thus saith the sonne of God now to al men that wil not be terrified by thes tormētes of the damned Glutton and if al this be true as it must be except the wordes of our Saueour could be false then what wonderful people are we that seing our selues in danger of this intollerable miserie doe not seeke with more diligence to preuent the same In respect of these extremities strait dealings of God in denying al comfort consolation at this day holie scripture sayeth that men shal fal into rage furie and vtter impatience blasphening God cursing the day of their natiuitie with eating their own tongues for griefe and desiring the rockes and mountaines to come and fal on them therby to ende and finish their paines But now if we adde to al this the eternitie and euerlasting continuance of these torments we shal see that it encreaseth the matter beyond al hu nane cogitation For in this world there is no torment so great or affliction so violēt but that time either taketh away or diminisheth the same For either the tormentor or the tormented dieth or some other occasion happeneth wherby the extremitie of the tribulation is mitigated But here no such hope or cōfort may be expected for that as holie writ affirmeth Cruciabuntur in saecula saeculorū in stagne ardente igne sulphure They shal be tormented for euer and euer in a poole that burneth with fire brimstone As long as God is God so long must they burne therin Neither shal the tormentour or the tormented die but both must liue eternallie for the eternal miserie of him that suffereth O sayeth one holie father in a godlie meditation if a sinner damned in hel did know that he had to suffer those torments no more thousand yeres then there be sandes in the sea and grasse leaues on the grounde or no more thousand milliōs of ages then there be creatures in heauē hel and in earth he wold greatlie reioice for that he wolde comfort him self at the least wise with this cogitation that once yet the matter wold haue an ende But now saieth this good man this word Neuer breaketh his hart considering that after a hundred thousand millions of worldes if ther might be so many he hath as farre to his iournies end as he had at the first day of his entrāce into thos torments Consider good Christian what a length one houre wold seme vnto the if thou haddest but to hold thy hand in fire and brimstone onelie during the space thereof or to be stretched on a racke or other torture We finde by experiēce that if a man be grieuouslie sick though he be laid vpon a verie soft bed yet one night seemeth a long time vnto him He turneth and tosseth him self from side to side telling the clock and counting euerie houre as it passeth which seemeth to him a whole day And if a man should saye vnto him that he were to abide that pain but seuen yeres together he wold goe nigh to dispare for griefe Now if one night seeme so long and tediouse to him that lieth on a good soft bedd afflicted onelie with a litle ague what wil the lying in fire and brimstone doe whē he shal know euidentlie that he shal neuer haue ende thereof O deare brother the satietie of continuance is lothsome euen in things that are not euil of them selues If thou shouldest be bound alwaies to eate one onelie meate albeit otherwise of it self it were not ingrate yet would it be displeasant vnto the
as the scripture saith to purge and fine the soule as fire purgeth fineth gold in the fornace For besides the purging and remouing of greater sinnes by consideration and contrition which tribulation woorketh as hath bene shewed it purgeth also the ruste of infinite euil passions appetites and humours in man as the humour of pride of vaine glorie of slouth of choler of delicate nisenes and a thousand more which prosperitie ingendreth in vs. This God declareth by the prophet Ezechiel saying of a rustie soule put her naked vpon the hote coles and let her heate there vntil her brasse be melted from her and vntil her corruption be burned owt and her ruste cōsumed There hath bene much labour and sweate taken about her and yet her ouer much ruste is not gone out of her This also signifieth holy Iob when hauing sayed that God instructeth a man by discipline or correction to the end he may turne him from the thinges that he hath done and deliuer him from pride which is vnderstoode of his sinful actes he addeth a litle after the maner of this purgation saying his flesh being consumed by punismentes let him returne againe to the daies of his youth That is al his fleshlie humours palsions being now consumed by punishmentes and tribulations let him beginne to liue againe in such puritie of soule as he did at the beginning of his youth before he had contracted these euil humours and diseases by prosperitie NETHER ONELIE is tribulation a strong medicine to heale sinne and to purge awaye the refuse metalles in vs of brasse tinne yron lead and drosse as almightie God by Ezechiel sayeth but also a most excellent preseruatiue against sinne for the time to come According as good king Dauid saied thy discipline o Lord hath corrected me for euermore That is to say it it hath made me wary and watchful not to commit sinne againe according as the scripture sayeth in an other place Agrenous infirmitie or afflictiō maketh the soule sober For which cause the prophet Ieremie calleth tribulation virgam vigilantem A watcheful rodde that is as S. Ierome expoundeth it a rodde that maketh a man watchful The same signified God when he saied by Ose the prophet I vvil hedge in thy vvaye vvith thornes That is I wil so close thy life on euerie side with the remembrance and feare of affliction that thou shalt not dare to treade awrie lest thou treade vpō a thorne Al which good Dauid expresseth of him self in these wordes before I was humbled broght lowe by affliction I did sinne and offend the ô Lord but after that time I haue kept thy commandementes OF THIS ALSO appeareth yet an other cause why God afflicteth his elect in this life and that is to preuent his iustice vpon them in the world to come I mean that Iustice which otherwise remaineth to be executed vpon euery one after their departure hence in that most greuous purging fire wherof I spake before Touching which S. Barnard sayeth thus Oh vvold to God some man vvolde novv before hand prouide for my head abundance of vvaters and to mine eyes a fountaine of teares for so happely the burning fire should take no hold vvhere running teares had clensed before And the reason of this is as that holy man him self noteth after for that God hath said by Naum the prophet I haue afflicted the once and I vvil not afflict thee againe there shal not come from me a double tribulation SIXTHLIE God sendeth tribulation vpō his seruants to examine proue them therby whether they be fatheful constant or no that is to make thē selues and other men see and confesse how faithful or vnfaithful they are This in figure was signified when Isaac wold grope and touche his sonne Iacob before he wold blesse him And this the scripture expresseth plainlie when talking of the tribulations layed vpon Abraham it addeth tentauit Deus Abraham God tempted Abraham by these meanes to proue him And Moyses saied to the people of Israel Thou shalt remember hovv thy God ledde thee fortie yeres about the desert to afflict thee and tempt thee to the end it might appeare vviat vvas in thy hart vvhether thou vvoldest keept bis commandemētes or na And againe a fewe chapters after Your God and Lord doth tempt you to the end it may be manifest vvhether you loue him or no vvith al your hart and vvith al your soule In which sense also the scripture sayeth of Ezechras after many praises geuen vnto him that God left him sor a time to be tempted that the thoughtes of his hart might therby be made manifest And that this is Gods fashion towards al good men king Dauid sheweth in the persone of al when he sayeth Thou hast proued vs ò Lord thou hast examined vs by fire thou hast layed tribulation vpon our backes and hast brought men vpon our heades And yet how wel he liked of this matter he signifieth when he calleth for more therof in an other place saying Trie me ò Lord and tempt me burne my reines and hart vvithin me That is trie me by the way of tribulation and persecution search out the secretes of my hart and reines let the world see whether I wil sticke to the in aduersitie or no. Thus sayed that holie prophet wel knowing that which in an other place the holy Ghost vttereth that as the fornace trieth the potters vessels so tribulation trieth men For as the sounde vessels onelic do hold when they come to the fornace and thos which are crased doe breake in peeces so in time of tribulation and persecution the vertuous onely stand to it and the counterfeit bewraye them selues according to the saying of Christ In tempore tentationis recedunt They depart from me in time of temptation THE SEVENTH reason whie God layeth tribulation vpon the vertuous is therby to make them runne vnto him for aide helpe euen as the mother to make her child to loue her more and to runne vnto her procureth the same to be made afearde and terrified by others This God expresseth plainlie by the prophet Ole saying of them that he loued I vvil dravv thē vnto me in the ropes of Adam in the chaines of loue and vvil seeme vnto them as though I raysed a yoke vpon their iavv bones By the ropes of Adam he meaneth affliction wherby he drew Adam to know him self as also appeareth by that he addeth of the heauy yoke of tribulation which he wil lay vpon the heades and faces of his seruantes as chaines of loue therby to draw them vnto him This chaine had drawen Dauid vnto him when he saied O Lord thou art my refuge from the tribulation of sinners As also thos wherof Elay saieth they saught the out ò Lord in their affliction Also thos of whom Dauid saied Infirmities vvere