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The seauenth Meditation for Sonday: of the ioyes of the blessed in heauen, and of the paynes of the…

O Sinfull soule, if these earthly thinges seeme vile vnto thee, and of no price; lift vp thine eyes, and beholde heauenlie things: consider with great diligence, what thinges they be, and how great, which GOD hath prepared for the Elect. For they be such, and so great, that, as Saint Paul sayth, neither eye hath seene, nor eare hath heard, neyther hath entred into the hart of man. Therefore wee must knowe, that the delightes of a blessed lyfe are so many and so great, that no Arithmetitian can number them, no Geomater can measure thē, neyther can any Grammarian, Logitian, or Rhetoritian expresse them, eyther by wordes or reasons. Seeing neither eye hath seene theyr greatnes, nor eare hath heard of them, neyther at any time haue they entered into mans heart. There the Saints shall ioy, beeing circled and compassed with glorie, beholding the Diuine essence aboue them, seeing the beauty of the heauens, and of all creatures beneath them, viewing in thēselues the dignity of their soules, and glory of their bodies; and to bee briefe, hauing about them the societie and fellowshippe of all the Angells and blessed Spyrites. Hence it is that Anselmus sayth,1 that there are fourteene partes of that felicity, which all the Elect shall perfectlie haue, when that generall session is ended:2 seauen of the body, and as many of the soule: the first of which is beautie: for in that lyfe, the beautie of the righteous shall bee equall to the beautie of the Sunne, which shall bee seauen folde brighter,3 then it nowe is. Where-vppon it is written: That the iust shall shyne,4 as the Sunne in the Kingdome of God. The second shall bee theyr agilitie, 5 which shall bee like vnto that of Angells: for they shall bee mooued from heauen to the earth, and from the earth to heauen, sooner then we can mooue one of our fingers vp and downe.6 We may beholde an example of this velocitie in the beames of the Sunne, which at the Sunne rysing in the East are in a moment carryed to the West: that thereby we may consider, that it is not impossible, which wee speake of this our future swiftnesse and celerity, especially, seeing that greater velocitie is wont to bee in all thinges liuing, thē in those things that are liuelesse. The third part of their beatitude is fortitude;7 for whosoeuer shall be accounted woorthy to be numbred with the celestiall Cittizens, shal excell in strength, so that no man shal be able to resist them. For theyr fortitude shall be as great as that of Angells, with whom they liue in ioy: for as theyr glory shall be a like, so theyr other gyfts shall bee a like. The fourth shall bee free and secure liberty:8 for as nothing can hinder Angels, so nothing shall hinder the Saints, neyther shal any element whatsoeuer bee able to resist them.

The fift part of theyr beatitude is health,9 which shall bee without infirmitie. Of thys health of the righteous, what can bee sayd better, then that which the sweete Singer of Israel speaketh;10 saying: The health of the righteous is of the Lord. And to whom this sound and true health is giuen of the Lorde, what infirmitie can any way touch them, or come neere them?

The sixt gift of beatitude, is an ineffable delight,11 which shal make drunke the righteous, & shal fill them full, and wholy replenish them with an vnspeakeable aboundance of inestimable ioy. What said I, shal fil them ful, and wholy repleanish them? yea, theyr eyes, nostrils, ears, mouth, hands, throat, lunges, marrow, and theyr very entrailes, and all and euey part and member of them shal be filled with such wonderfull sence, and feeling of such exceeding & incomparable pleasure & delight, that the whole man shal quaffe of the riuer of Gods pleasure, and shall bee made drunke with the plentie of his house; so that hee shall stande amazed, and bee altogether astonished; and those things that he shall enioy, shal be so great, that he cannot desire greater.

The seauenth parte,12 shall bee length and perpetuitie of lyfe; for whosoeuer he be that lyueth well now, then hee shal lyue as long as God. Wherevpon it is written by the Wiseman; 13 The righteous shall liue for euer, and theyr rewarde is with the Lord. Moreouer, the soule shal also haue seauē beatitudes which are no lesse glorious, then those of the bodie.14 The first is Wisedome, which in that glory shall be giuen vnto it: for there the soule of a simple Artificer, or a plaine Country-man, shall haue more wisedome,15 then all the Phylosophers or Wise men of thys world euer enioyed here. The righteous shall haue such aboundance of wisedom in the lyfe to come, that they shall be ignorant of nothing, which they ought or woulde knowe. They shall bee filled with all perfect wisedome, and shall beholde GOD face to face. Which when hee shall see, he shall beholde the nature of euery creature, which consisteth better in GOD, then in it selfe.

Then likewise the righteous shal know and vnderstand all thinges, which God made to bee knowne, as well those thinges that are past, as those things that are to come.

There all shall be knowne of euery one, and euery one of all, neyther shall any man bee ignorant of what Countrey, of what Nation, or of what kindred any man is, or what hee hath doone in his lyfe.

The second beatitude of the soule,16 shall bee the amitie and friendship of one to another, as mēbers of one body, whose head is Christ Iesus the Lorde. For God, and all other good men in that blessed society, shal so vnfainedly loue euery righteous man, that they can neuer hate him. As long and as well, as a man dooth loue himselfe, so long, and so well shall hee loue another that resteth in the same fellowship with him.

But passe ouer these things, and contemplate him, by whō these blessings come vnto thee, and thou shalt perceiue, that hee dooth and will loue thee more, then thou canst loue thy selfe, or any other themselues: and thou wilt loue him aboue thy selfe, and aboue all others.

The third shal be concord:17 for the body and the soule of euery Saint, which disagreed in thys lyfe, shall then very well agree, and bee at peace and vnitie; yea, all the righteous shal haue such agreement and concord, as our eyes haue in thys present life. For as one eye cannot bee turned about,18 with out the other bee also turned, but they are alwayes turned together one way, euen so the bodie and the soule, and the whole congregation of the righteous, shall will no contrarieties, but shall alwayes haue the same will. For wee shall be one body, one Church, and the spouse of Christ. The will also of almighty GOD shall not bee contrary to thine, but thou shalt wil as he willeth, & hee shal wil in al things, as thou willest; for howe is it possible that the heade should disagree with his body?

The fourth is Honor:19 heere wee are borne of the corruption of the flesh, filled with many miseries, destitute of comfort, subiect to many infirmities and passions, and ful of the vlcers of sinne, out of which GOD shall take vs, and shall heale vs, and restore vs to perfect health, and shal adorne vs with the ornament of absolute righteousnesse and immortalitie; shall adopt vs for hys sonnes and children, shal make vs inhearitours of his kingdome, and coheires with hys onely begotten Sonne, our Sauiour, and shall make vs to bee called Gods by his own name. For hee sayth: I haue sayde yee are Gods,20 and yee all are children of the most High.

The fifte beatitude of the soule,21 is Power; for the righteous shall be able to doe, what they will; because they shall haue the almightie agreeable to theyr wills.

The sixt beatitude,22 is securitie: For the righteous in that blessed estate, shall certainlie haue and enioy, what soeuer they doe desire, neyther shall they haue any feare to loose that they haue, because neyther they shall bee willing to loose it, neither shal God take it from them being vnwilling.

The seauenth and last beatitude of a glorified soule,23 is perfect ioy, such as no man can comprehend; for there shalbe thousands of thousands, tenne thousand thousands, and more then tenne thousand hundred thousands of thousands of the righteous, whō none can number, and all shall enioy and ioy in the same blessednesse: neyther shall there be anie, which shall not as much ioy for an others felicitie, as for his owne.

And aboue all this, they shal reioyce with an admirable ioy; seeing almighty GOD, whō they entirely loue, more then themselues, and whom God loueth, more then they can loue themselues. Therefore theyr ioy shall bee vnmeasurable ioy shal be vnto them both within and without, ioy aboue, and ioy beneath, ioy all about them, on euery side, and euery where full of ioy.

But as the righteous shall reioyce by reason of so great ioy and blessednesse: so on the contrarie part, sinners shall be tormented with vnspeakable tortures. For as beautie, agilitie, fortitude, libertie, health, pleasure, and eternitie, is matter of reioycing vnto the righteous: so on the contrary part, the vglines of sinne, the burthen of it, imbecility, seruitude, infirmitie, anxietie, and euerlasting death, shall with continuall and most greeuous torments afflict sinners. For that securitie of eternitie, & the life which the righteous shall reioyce in, where they alwaies inioy the good blessings of God, shal doubtlesse be a very great and a perpetuall punishment vnto the wicked, in which they shal alwayes finde, that which they shal more and more hate. What shal wee say of wisedome? which as it shall bee a ioy & an honor vnto the righteous: so that, which the wicked haue knowne, or shall knowe, shal be vnto thē griefe and confusion: the friendship which is ioyned with myrth and reioycing in the righteous, shal bee great discord and affliction vnto sinners: for they shal haue great discord, especially with those creatures, which they heeretofore loued in thys world, and the creatures shall haue the lyke with them. And in the place of the power, that the righteous shal haue, the wicked shal haue such impotencie, that they shal be able to doe nothing as they would; so that by the honor of the Saints they shal haue eternal cōfusion.

Furthermore, as the friendes of GOD shall be secure, that they shal not loose theyr blessings, so the enemies of God shal loose all hope to bee deliuered from those torments in which they lyue; who beeing created to enioy heauenly glorie, are now for euer to lyue in the societie of deuils. To bee briefe, in stead of the eternall and ineffable ioy of the righteous, the wicked shal bee filled with exceeding sorrowe, because they shal continually and without end, suffer ineuitably all those miseries, which they shal feele themselues compassed with. Thys sayth Anselmus, but much more copiouslie.

In this blessednes, as S. Augustine sayth,24 God shal fil and satisfie al the sences of the elect with inestimable ioy and pleasure, for hee himselfe shall bee the obiect of them all: he shal bee a glasse vnto their eyes; honny vnto theyr mouthes; musick vnto theyr eares; sweet Balsamum vnto theyr noses; a most delicate flower vnto their hands: for to this purpose God became man, that euery man might receiue by him internal blessednes for his soule, in the contemplation of his diuinitie, and external for his body, in beholding his humanitie.

Briefely,25 according to the saying both of Saint Augustine and Gregorie, there shal be so great beautie of righteousnesse, and glory of euerlasting light, that if wee should suffer torments euery day, if wee shoulde abide for a long tyme the paynes and tortures of hel, that wee might bee admitted to see Christ in his glorie, if it were but one day, and haue felowship with his Saints, certainely it were worth the suffering, that wee might bee made partakers of so great blessednesse and glory. Therefore it is sayde not without reason of the Psalmographer, nor with a small desire; A day, ô Lord in thy Courts,26 is better then a thousand other where. And of Saint Bernard: Who can cō prehend in thys lyfe, howe great the glory of the Saints of GOD shal be in the life euerlasting, who shal see God, and shal alwaies be with him? who is al in al? who is the cheefest good? in whom is exceeding blessednesse and vnmeasurable ioy? There is truth, libertie, loue, & perfect charitie: there shal bee eternal societie, constant amitie, and perpetual securitie.

Rightly therefore sayth that reuerend Doctor Saint Augustine; O ioy aboue all ioy, for a man to see the face of God, who hath created, redeemed, and glorified him: certainely thys is the ioy of the Angels, & of the Saints. For as Saint Gregory saith; GOD is of so admirable beautie, that the Angels, who sitte vpon the Sun, doe stil desire to see him.

There as Saint Augustine sayth,27 is neyther wicked men nor any kinde of wickednesse: there is no aduersary, nor any to resist; there is no manner of enticement vnto sinne, there is no want, no reproching, no rayling, no nicknaming, no accusation, no dissembling, no feare, no disquietnes, no payne, no doubting, no violence, no discord; but there dwelleth aboundance of peace, fulnes of charitie, eternall praise and thanks giuen vnto God, secure rest without end, and alwayes ioy in the holy Ghost.

Hast thou heard, ô my soule, howe surpassing bee the ioyes, how infinite the mirth, & how incomparable and incomprehensible is the light of that heauenlie Cittie? O happy ioy, ô true reioycing of the Saints, who doe continuallie beholde the face, and alwayes possesse the company of God himselfe. Therfore, ô my soule, let vs willingly relinquish the desire of these earthly thinges, let vs banish out of our hearts, the ioy of euill thoughts, and beeing inflamed with the loue of that celestial and euerlasting ioy, let vs returne and trauaile towards the heauenly Cittie, in which wee are written and appoynted Cittizens, as of the houshold of GOD, heyres of his kingdome of glorie, and fellow heires with his beloued Sonne Christ Iesus.

If thou demaundest howe this may be,28 or by what means and helpe? Heare what I shal say vnto thee: The matter is put in the power of the willer and dooer. The kingdome of heauen suffereth violence; the kingdome of heauen, ô man, demaundeth none other price, but thy selfe: for it is worth so much as thou art: giue thy selfe, and thou shalt haue it. Why art thou troubled about the price? Remember that Christ hath giuen himselfe, that hee might purchase of GOD his Father a kingdome for thee, so in like manner giue thou thy selfe, that thou mayst enioy this kingdome, and let not sinne raigne in thy mortall body, but the spirite for the obtaining of life.

O sinful soule, ô soule ful of miserie; if these thinges doe not yet mooue thee, which I haue spoken of the excellencie and immensitie of that heauenly ioy, which the elect of God doe for euer enioy, that thou maist purchase it for thy selfe, both by repentance, and by diuine grace: Consider, I pray thee, with great dread & feare, the most miserable estate, the intollerable paynes, and the vnspeakeable torments of hel, that obscure and diabolical cittie, that by the horror and terror of this consideration, thou mayst bee conuerted wyth all thine hart vnto the Lord.

Therefore wee must first know,29 that according to the diuersity of sinnes, shal be the varietie of punishments. For as Saint Gregory sayth: Wee must knowe that there is but one fire in Hel,30 but al sinners are not tormented in it after the same manner: for euery one shal feele so much punishment there, as he hath sinned heere.

And as in this worlde wee are al vnder one Sunne,31 yet we do not feele the heate al alike, because one is more hote, and another lesse hote: so there in that fire, there is not one manner of burning, because heere what the diuersitie of bodies dooth (for after one manner the fire doth burne chaff, after another woode, and after another yron) that there dooth the diuersity of sinnes: they haue the same fire, and yet it dooth not burne al the damned that be therein alike.

That fire shalbe kindled with the wrath of the Iudge, & shal burne euerlastingly, neither shal it neede to bee kindled the second time: as Iob witnesseth who sayth: The fire that is not blowne, 32 or as Pagnine translateth it, the vnquenchable fire shal deuour him.

Of the crueltie and torment of thys fire, Sebastian sayth: That there is as great a difference betweene materiall fire, and the fire of hell, as there is between painted fire on a wal, and naturall fire.

Thys fire shall some-what shine,33 but it shal be no comfort vnto the damned, but rather a greater punishment. Wherevppon Saint Isidore sayth: In hell there shal be a certaine obscure shyning, by which the miserable damned shal be seen, not that they may reioyce in it, but that they may be more tormented, whilst one seeth another. 34 For then the wicked shal see those tormented with thē, whom they haue inordinatelie loued in this worlde, that they may nowe suffer punishment according to the qualitie of the fault, and that that carnall loue which was preferred before the diuine loue, may bee punishment with like vengeance in theyr sight.35 Thus also is a doubt resolued, by which it was wont to bee demaunded, whether the damned do see the glory of the Saints. To which question Saint Gregory aunswereth after this maner;36 That sinners may be the more punished and tormented, they shall both see their glory whō they haue despised, and shal be tormented with theyr paine whō they haue vnprofitably loued. For it is to be supposed, that till the last iudgement, the wicked doe see the righteous in glory and rest, that they seeing them in ioy, may not onely bee tormented with theyr owne pument, but with their blessednes. But the iust shal alwayes behold in torments the vniust, that hereby their ioyes may alwayes increase, because they see the euill from which by mercie they are deliuered: and by so much they shall render greater thanks vnto theyr Redeemer, by howe much they see themselues deliuered from greater torments.

Neyther shall thys sight of the reprobates miserable and intollerable punishment, anie whit dimme the clearenesse of the blessednes of the righteous: because where there shal bee no compassion of misery, there (without doubt) shal be no diminution of the blesseds beatitude.

What if it be no meruaile, if the sight of the damneds torments bee vnto the righteous a cause of greater ioy: seeing that in a picture, a blacke coloure is layde vnderneath, that a white or a redde colour, may be seene more manifestly, and beare the greater beautie? For as I sayde before, the ioyes of the righteous shal so much the more increase, as they see the paynes of the damned increased, from which they haue escaped. A saued Father shall not pitty his damned Sonne, neyther shal the wife be sorrie for her reprobate husbande. The damned shall see till the last iudgement the glory of the righteous, not that they shal knowe what it is, but onely that they shall vnderstand, that it is an inestimable ioy; & such an vnderstanding shal be vnto them both griefe punishment, and enuie: but after iudgement for euer they shall bee depriued of this sight: which shall bee an exceeding greeuous torment vnto them, for they shall alwayes remember that glorie, which they before saw, and shall think themselues vnworthy to behold so great happinesse.

Heere also an other question ariseth,37 whether the damned doe see what is doone in thys world? To which S. Gregorie aunswereth in his Morrals, saying; They know not whether theyr children be noble, or ignoble. As neyther the liuing doe knowe, what torments the damned haue. They knowe not what they are, whō they haue left in this world, for the life of their soule is seperated from their body.

Thirdly, it is doubted, whether the damned doe wish,38 that all may come into hel to them? to which doubt it is answered: As the Saints haue perfect loue and charity, so the damned doe burne agaynst all with spight and hatred. Wherefore as the Saints doe reioyce at anothers good, so the damned doe repine at it, neyther is there anie thing foūd at which they more greeue, then at the glory of the Saints: and therfore they wish that all might be damned, and they boile with so great enuie, that also they enuy the glory of their own parents, although lesse, then they enuie other mens glory:39 for they knowe, that the nearer they are vnto them, who are damned, that theyr owne punishment is so much the more encreased. Which albeit they know, yet so great is their hatred & malice, that they had rather suffer great torments with many, then smal discruciatements with a few.

Fourthly, it is wont to be demanded, 40 whether the damned shal be mindful of those things, which they haue done in this life, to which S. Bernard answereth affirmatiuely, & saith; that this remēbrance shal more torment thē, whilst they remember the euils, which they haue committed, for which they are nowe afflicted, and the good things, which they haue omitted, by which they might haue purchased the kingdom of heuen. Hence it is apparent that there are two kinds of punishment in hel:41 one of losse, & the other of sence, as the Diuines speake. Christ remembreth the first, when he saith; Euery tree that bringeth not forth good fruit, shall be hewen downe. And the latter, whē he addeth; And shall be cast into the fire. Of the punishmēt of sence Gregory speketh, saying; In hell there shal be intollerable cold, vnquenchable fire, an immortal worm, insufferable stink, palpable darknes, tormēters with scourges, an horible sight of deuils, cōfusion of sinners, & endles desperatiō of any good. Therfore the dā ned shal be full of all misery, affliction, & griefe: for they shal haue tears in their eyes, gnashing in their teeth, stink in their nosthrils, houling in their mouthes, mourning in their throats, terrors in their ears, bonds and manacles vpon their hands & feet, & eternall fire burning all their parts & members. Wherfore not without cause S. Augustine calleth hel a denne, full of all kinde of punishments and miseries. For this cause the Prophet sayth; Euery one shall bee astonished at his neighbour, their countenances shall be blacke with burning: And Baruch sayth, That theyr faces shall bee pitchy and blacke, through the smoake that is in the house. The greatnes of the punishments in hel may bee also gathered, by the continuall mourning and lamentation, which groweth throgh a desire of death, which shal not come at them, nor nere them, wherefore they shal bite their tongues, and blaspheme theyr Creatour, as Saint Iohn testifieth,42 saying; They gnewe their tongues for sorrow, & blasphemed the God of heauen for their paines, and for theyr sores. The rigour of theyr torments shal be so great, that despising lyfe, which all so greatly loue, they shal desire death, which all men hate, and that very earnestly, as the same Iohn witnesseth, when he sayth; In those dayes shall men seeke death,43 and shall not finde it, and shall desire to die, & death shall slee from them. What then shal wee doe sayth Chrysostome. For there shall be none other thing, but mourning, trembling, and lamentation: there all repentance shal be too late, helpe shal be wanting, punishmēts shal encrease, neyther is any comfort or consolation euer to be looked for. O what terrors, what gripings, what wearines, and what torments shal afflict them, that are boyled in this purgatory? No tongue can expresse, what punishment it is, sayth Chrysostome, to bee depriued of the Diuine sight. There be some of an absurde iudgement,44 who onelie are glad to thinke, that they shall escape hell. But I think it a greater torment then hell, not to haue attayned so great glorie. I doe not thinke that wee are so much to sorrowe for the paynes of hell, as wee are to lament our losse, in that wee are fallen from heauen; which is a torment in my iudgement aboue all torments. Hell, and the plagues of hell are intollerable: yet if one should say, that innumerable hells were to bee suffered, hee should say nothing, in respect of the losse of that heauenlie glory, to be hated of Christ, & to heare;45 I know you not. For it is better to bee pierced thorough with infinite thunderbolts, then to haue that milde face turned agaynst vs, and that peaceable eye disdayning to beholde vs. O let vs neuer suffer this, ô thou onely begotten sonne of God, and of the blessed Virgine; ô let vs neuer haue experience of this irrecuperable losse, and intollerable punishment. But woe is vnto vs, in that wee doe not foresee this imminent danger: yea as secure, impure, negligent, and without anie regarde wee hasten with greate celeritie, to finde out this insufferable and importable euill.

But some man will say:46 a finite sinne ought not to bee punished with an infinite torment. Almightie GOD is iust, and that which is finitely committed, ought not to bee infinitelie plagued.47 To which Saint Gregory aunswereth; that hee should say well, if the iuste and stricte Iudge should recompence & punish onely the deedes, and not the hearts of men. For the wicked did therefore offende finitely, because theyr lyfe was finite. But they would haue lyued without ende, that they might haue continued in sinne without end. For they more desire to sinne, then to liue: and therfore they alwayes desire to liue heere, that whilst they liue they may neuer cease to sin. Therefore it belongeth to the iustice of the strict Iudge, that they neuer want punishment, who were minded in this life neuer to haue wanted sinne: and that no ende of vengeance should bee alotted vnto them, who would make no ende of sinning, while they were able to offend. This sayth hee. Another reason is this: The greater the person is, who is offended, the greater is the iniurie and offence, and deserueth the greater punishment, as both Aristotle and Chrysostome auerre. 48 For so great is the iniury, as the person is great, against whom the iniury is committed. If the person bee noble, a small iniurie becomes great; and if the person be base and vulgar, a great offence, is accounted bur smally of. Therfore because God is infinite in power and in goodnes, the iniury which is offered vnto him, is also infinite: and therefore it is requisite and meete, that it bee punished with an infinite and eternall torment. Wherefore, my deare brother, thou seeing & vnderstanding these things, & considering of them daily & diligently in thy mind, be, I pray thee carefull for the saluation of thy soule. Let thine eyes alwayes behold the cruelty, sharpnes, and greatnes of the tormentes in hell: alwayes meditate vppon those thinges, which are profitable and wholesome for thy soule. For it is much better for thee, heere without intermission to lament thy sinnes, and in thys world with fruit to craue pardon and forgiuenes of God, then heereafter for euer to bewaile them in the vnquenchable flames of hell, without any profitte or remedy. In thys short course and pylgrimage of thy life, thou maist by teares and repentance obtayne remission of thy sinnes, and blot out the hand-wryting▪ that God hath agaynst thee. Therfore mourne and lament a little in this world, least heereafter thou mourne and lament without end: humble thy selfe a little here, least hereafter thou beest cast downe into vtter darknes, and into the euerlasting flames of hell. Blessed is hee that watcheth and laboureth in this world, that he may be found worthy in the day of iudgment, of the society & fellowship of the iust. But wretched and miserable is hee, that through his owne fault and negligence depriueth himselfe of this glory. For then shall God in the cloudes take the righteous, and shall carry them with him into euerlasting ioy. But sinners shall bee haled of deuills in to euer-during and euer-burning fire. Who will gyue riuers of water to my head, and fountaynes of teares flowing night and day from mine eyes, that I may weepe for my sinnes, and bewayle my selfe, and that I may entreate my Sauiour, that hee would vouchsafe mee his grace, that I may not bee found vnworthy, when he shal come to iudgement; least I heare that fearefull and dreadful sentence; Depart from mee yee cursed into euerlasting fire: I know yee not: But that I may be worthy to heare that happy & most sweete voyce; Come yee blessed of my Father; inherite yee the kingdome prepared for you? To the which my Lord Iesus Christ bring me, through the merrits of his most sacred passion. Amen.

Laus tri-vni Deo.

FINIS.

Footnotes

  1. In his book of Similitudes, from ye 47, chapter, to ye 74. ↩

  2. Seauen beatitudes appertaining to glorified bodies. ↩

  3. Beauty. ↩

  4. Math. 13. ↩

  5. Agility. ↩

  6. A simily. ↩

  7. Fortitude. ↩

  8. Liberty. ↩

  9. Health. ↩

  10. Psalm, 36, ↩

  11. Delight. ↩

  12. Perpetuitie: ↩

  13. Wise, 5, ↩

  14. The seauen beatitudes which the soules of the righteous enioy in heauen. ↩

  15. Wisedom. ↩

  16. Friendship, ↩

  17. Concord. ↩

  18. A similie. ↩

  19. Honour. ↩

  20. Psalm▪ 82, ↩

  21. Power, ↩

  22. Securitie. ↩

  23. Perfect ioy. ↩

  24. Augustine. ↩

  25. August. in his Manuel, chap, 15, ↩

  26. Psalm, 84, ↩

  27. In the sixt chap. of his Manuell. ↩

  28. August. in the 16. chap. of his Manuell. ↩

  29. The paines of hell shall be diuers. ↩

  30. In his 4. booke of dialog. cap. 43, and in the 9, book of his morrals, cha. 27 ↩

  31. A Simily. ↩

  32. chap, 20, ↩

  33. The fire of hell shall shine, to the greater torment of the damned. ↩

  34. See Gregory in the 9, booke of his morals. chap, 49. ↩

  35. Whether the damned doe see the Saints. ↩

  36. In his 40. hom. vpon the Euang. ↩

  37. Whether the damned do see what is doone in this world. ↩

  38. Whether the damned doe wish that all might bee damned with them. ↩

  39. For thys cause yt rich glutton would not haue hys brethren damned. ↩

  40. Whether the damned shal remember what they haue done in this life. ↩

  41. Two pun[…]shments in hell. ↩

  42. Apoc. 16. ↩

  43. Apoc. 9. ↩

  44. […] reparat. lapsi ad Theod. ↩

  45. Hom. 47. ad pop. Antioch. ↩

  46. Whether it be iustice, to punish a finite sinne with an infinite torment. ↩

  47. Lib. 4 Moral. cap. 12. ↩

  48. Arist. 7, Ethicorum. ↩

Chapter 9 of 12