excuse themselues saying that the way of our Lord is straite difficult because in the same there are diuers difficult precepts and such as are contrarie to humane affection and appetite This is one of the most principall excuses which sluggish and slothfull men infer in this affayre But they that say so although they be Christians and liue in the law of grace notwithstanding they knowe not â—his mistery neither haue they learned the first letter of this lawe O wretch that thou art thou that sayst â—hou art a Christian tell mee Why â—ame Christ into the world Why â—hed he his blood Why instituted hee his Sacraments Why sent heâ— the holy Ghost What meaneth the voyce of the Gospell What the Worde of grace What includeth that most sacred name of IESVâ— If thou knowest it not aske of the Euangelist and hee will tell thee Thou shalt call his Name IESVS for hee shall redeeme his people froÌ„ theyr sinnes What other thing is included in thys name of Sauiour and Deliuerer what other thing is it to bee saued and deliuered from sinnes then to obtayne remission of sinnes past and obtaine grace to estewe the same in time to come For vvhat other cause came our Sauiour into the world but to helpe thee and to further thy saluation Why would hee die vppon the Crosse but thâ—t hee might kill thy sinne Why riâ—â— from death except to rayse thee and make thee walke in newnes of life Why shedde he his most precious blood except to make a medicine or plaister to cure and heale thâ— wounds For what other cause instituted hee the Sacraments of the Church but for the remedy of thy sinnes What other fruit is there of his most bitter pâ—â—sion and comming into thys woâ—ld but that he might plaine and prepare the way which before was horred full of thornes straite and tedious Thys is that which the Prophet Esay fore-tolde that in the dayes of the Messias euery valley should be exalted and euery mountaine and hill humbled and all the euill indirect and tedious pathes should bee made plaine Finally why besides all these thinges sent hee the holie Ghost from heauen but that thy flesh should be conuerted into Spyâ—â—t and why sent he him in the semblance of fire but that like fire hee should enflame illuminate transforme thee into himselfe should lyft it vp from whence at first it had descended Whereto serueth grace with infused vertues which are begotten thereof but to lighten and make the yoake of our Lord tolleâ—able to make vertue easie that men might reioyce in tribulations â—hat they might hope in peâ—rils that â—hey may ouercom in temptations This is the beginning this the middle and this the end of the gospell It is needful also that we know that euen as one eâ—rthly man a sinner namely Adam made all men earthly and sinners So also that another man celestiall iust to wit Christ came to make all men that will receiue him celestiall and iust What other thing haue the Euangelâ—sts written what other are the promises deliuered vnto vs by the Prophets what other things preached the Aâ—ostles This is the summe of 〈◊〉 Christian Theoâ—ogy thys is the 〈…〉 word which our Lorde 〈◊〉 vppon the earth Thys is that conâ—ummation and abbreuiation which Esay sayde hee heard of our Lord which so many ritches of vertues and iustice did consequenthe follow Imagine thy selfe my brother that first thou commest as a young scholler to Christian religion demaundest of a certaine wise Diuine what it is that this new religion prescribeth Hee will aunswere thee that nothing else it requireth at thy handes but that thou bee a good man and that thou mayst endeuor in this study with fruit that the same religion giueth thee assistance For commaunding that a carnall man should be made a spiritual it giueth the holy Spirit and by the benefite thereof he is made spirituall Truly it is to bee lamented that so manie yeeres thou hast borne the name of Christ warfared vnder Christ yet art ignorant of the difference which is betweene a Christian and a Iewe betweene the law of the letter and the lawe of grace Thys difference heerein consisteth for since thou knowest it not I will teach it thee that the law of the letter commandeth a man to be good and yeeldeth not strength to performe that which is commaunded but the law of grace both commaundeth this and giueth grace and helpe to thee to be good and that thou mayst forsake thy sinnes That commanded thee to fight but gaue thee no wepons whereby thou shouldst ouercome it commaunded thee to â—â—cende â—nto heauen but shewed â—hee no ladder commaunded men â—o be spirituall but gaue them not the holy Ghost But now all other thinges are farre otherwise That former lawe being repealed and other succeeded farre diffâ—rent from the other and that by the merrit and bloode of the onely bâ—gotten sonne of GOD. Wherefore doost thou as if that olde lawe were not yet taken away nor Christ had come into this worlde play the Iewe as yet and trustest to thine ovvne strength supposing by thine owne fortitude that the lawe may be â—ulfilled and thou iustified in that sort Not onâ—ly grace but charity also make this law light and easie for this is one of the chiefest effects of diuine charity For which cause S. Augustine saith that the lâ—bours of louers are no wayes burthâ—nsome but delightsome vnto them as are those of Hunters Faulknâ—rs and Fishers For in that which is bâ—loued saith he eyther there is no labour or the labour is beloued For this is the cause why Saint Paule saith with so much constancie that nothing may seperate him from the loue of Christ. And if we diligently consider likewise what Christ and all the Saints haue suffered it shall not be troublesome vnto vs to suffâ—r persecution for iustice and what so euer difficulty encombereth vs in the way of our Lorde will seeme light vnto vs. By all which it may bee eaâ—ily gathered how the Scriptures are to be recoÌ„ciled the one with the other whereof some say that the way of our Lorde is difficult other say it is easie So Dauid For the wordes of thy lipps I kept hard wayes And in another place I haue delighted in the way of thy testimonies as in all ritches For this way hath two thingâ—s in it difficulty and sweetenes one by reason of nature the other by grace so that what is difficult by reason of the one in respect of the other is made delicious and sweete Both of them our Lorde spâ—â—keth of when hee saith that his yoake is sweet and his burthen light For whâ—n he saith yoke he signifieth grauâ—ty which is in the way of the Lord but when he saith sweet he insinuateth facility which is by meanes of grace which is giuen But if you shall aske mee howe it may be a yoake and sweet when as
are such and so admirable that 〈◊〉 man do but attentiuely wey the 〈◊〉 of them and vvith an vnderâ—â—â—nding voyde of all perturbation of the minde examine the same hâ—â— shall haue sufficient cause enougâ— of amazednes and reason to induâ—â— him to the correction of his erroâ— Beeing moued therefore in espâ—â—ciall by this reason I thought 〈◊〉 should doe a worke worthy the lâ—â—bour if I proposed some fewe 〈◊〉 those thinges before their eyes thâ—â— wil either read or write accordinâ— to the imitation of Ieremy that vâ—â—derstanding not onely the 〈◊〉 which God hath prepared for 〈◊〉 loose and wicked sort but also 〈◊〉 good which he hath decreed to bâ—â—stowe on the godly and iust thâ—â— might forsake the way of iniquitâ—â— that God might receiue them gâ—â—uing them pardon of al their sinne and deliuering them from all the punishments which in the book of holy Scripture hee threatneth inflict vpon them The Argument Christian must thinke that hee is a man and a Christian and therfore subiâ—ct to death bound to yeeld a reason of his life past in another world For which cause he shall doe aduisedly if he wey without intermission the horrible and intollerable griefes which are wont to encomber the sinner at the howre of death and the feares and amazements that presently ouerwhelme him vppon the entrance of the lyfe to come At which time neyther the goods of the body nor the goods of Forâ—une nor any fauour of this world may appease the iust and incensed wrath of God against sinners CHAP. 2. THat therefore wee may begin from matters most apparant and which daily we behold with our eyes goe to my brother remember â—â—ou art a Christian and a man because thou art a Christian be asâ—â—red thou shalt yeelde account of thy lyfe when thou art dead Thâ— fayth which wee hold and profesâ—â— excludeth all doubt and that it is 〈◊〉 experience offering herselfe daiâ—â— to our eyes trulie teacheth vs. 〈◊〉 that no man is free from this Châ—â—lice but all must drinke thereoâ— whether he be Pope whether Kiâ—â— eyther any other what-soeuer The day shall once come wheâ—â— in at morning thou shalt liue 〈◊〉 night thou shalt be dead The 〈◊〉 shall one day bee but whether shall happen to day or to morroâ— it is altogether vncertaine in whiâ—â— thou thy selfe which nowe readâ— these thinges which wee reckon 〈◊〉 whole and strong measuring 〈◊〉 life by the length of thy desires anâ— the dayes by the multitude of thinâ— affaires shalt see thy selfe lying 〈◊〉 thy bedde full of greefe and sicâ—â—nesse expecting euery moment thâ— stroake and terrible sentence 〈◊〉 death pronouncâ—d against all manâ—kinde from which thou canst noâ— appeale to any other Iudge But especially it is to be consideâ—red howe vncertaine that howre iâ— for euen then it is wont to fall vpo◠〈◊〉 when it is least expected and â—â—en a man wholy secure thinkes 〈◊〉 of it but rather intending the â—â—sinesses and occupations of this 〈◊〉 complots in his hart howe to â—â—nd his longer hoped life in more â—â—â—icitie and worldlie pleasures For â—â—ich câ—use it is often sayde in the â—â—â—lie Scripture that it shall come in 〈◊〉 night like a theefe who euen 〈◊〉 is vvont to breake in vvhen 〈◊〉 slâ—epe soundest are most secuâ—â— thinke of nothing lesse then 〈◊〉 imminent theft perrill which 〈◊〉 the suddaine happeneth vnto 〈◊〉 Before death himselfe commeth a â—reeuous sicknesse dooth vsher 〈◊〉 which is to be considered of 〈◊〉 all his accidents greefes trouâ—â—â—s abhorrings angers sirrups deâ—â—ctions suffumigations pylls garâ—â—rismes and sundry other mediâ—â—â—es The long nights likewise â—â—ich at this time are most vncomâ—â—â—table wearisome and full of teâ—â—â—usnes all which dispose and preâ—â—re the way to death For euen as the Captaine that â—â—ill conquer a Fort first maketh a breach with his greater ordinanceâ— then assaileth inuadeth and poâ—â—sesseth the same So before death grieuous infirmitie beginnes thâ— charge which so weakeneth dâ—â—cayeth the naturall strength of thâ— bodie that it vouchsafeth man nâ—â—â—ther daily nor nightly rest but shâ—â—keth all the principall members 〈◊〉 his body without intermission 〈◊〉 thâ—t the soule is vnable to defenâ— her fort any longer or conserue hâ—â—â—sâ—lfe in the same for which 〈◊〉 shee leaueth her habitation in 〈◊〉 body and hauing escaped flyeâ—â— and departeth to another place But when the infirmitie hath prâ—â—uailed so much as eyther the sicâ— man himselfe or the Phisition bâ—â—ginnes to doubt despaire of lif◠ô good GOD what perplexitieâ— what anguishes what agonies 〈◊〉 at that time excruciate teare 〈◊〉 hart Foâ— then the course or raceâ— his fore-passed life is called to minâ— then all the images of leauing the representations of those thingâ— which hee heere loued his wife 〈◊〉 children his friendes his parenâ—â— his riches his honours his titles 〈◊〉 â—ffices and all other thinges which â—re wont to bee extinct together â—ith life represent themselues vnto â—im After these the last accidents â—hich are coÌ„nexed with death himâ—â—lfe doe assâ—ult which are far greaâ—â—r then the precedent The browe 〈◊〉 bent and the skin is distent wherâ—â—on a cold sweat breaketh foorth 〈◊〉 balls of the eyes waxe dimme â—â—de and through the intollerable â—â—hemencie of paine are rowled â—â—certainly the eares waxe deafe 〈◊〉 nose sharpe the nostrills are replete with excrement the face waxeth blew the mouth is contracted the tongue is doubled and can no more performe his office tast perâ—isheth the lyppes waxe pale the bâ—eath reinforcing it selfe from the â—â—nter of the breast growes difficiâ—â—â—t and short the hands wax cold 〈◊〉 nayles blacke the pulse feeble 〈◊〉 faint but of speedy motion 〈◊〉 we intermitteth now antlie creeâ—â—th the feete die and loose theyr â—â—turall heate What neede many â—ordes the whole flesh is turned 〈◊〉 corruption and all the members and sences are troubled through thâ—â— hastie separation In this manneâ— must a man departing out of thyâ— world satisfie for the labours doâ—lors of others by whom hee camâ— into this world suffering in his decease those griefes which his moâ—ther suffered when shee bare him And thus most signal is the propoâ—â—tion of mans egresse and ingreâ—â—â— into the worlde for both of theâ— are full of dolors but that his enâ—trance causeth others griefes his â—â—sue his owne Whilst a man floteth and is toâ—â—sed in these perplexities suddainlâ—â— the agony of death is at hand thâ— end of life the horror of the graue the infelicity of the body which shaâ— shortly be wormes meate are represented to the memory but especiâ—ally of the soule which as yet abiâ—deth in the body but after an hourâ— or two must be seperated from itâ— Then shalt thou thinke the iudgement of God to be present then before thee shalt thou see all thy sinns which shall accuse thee before the tribunall of diuine iustice Then 〈◊〉 the length but too late shalt thoâ— â—â—knowledge how loathsome those â—imes were which thou so easely â—ommittedst then with many due â—â—ecrations shalt thou
against themselues eating their owne flesh renting theyr bowels with furious grones â—â—aring one anothers flesh with their nailes and incessantly blaspheming the Iudge that condemned them vnto the punishments There each of theÌ„ shall curse his vnfortunate chaunce vnhappy natiuity repeating without intermission that doleful plaint and those desolate and lamentable songs of Iob Curst bee the day in which I was borne and the night in which it is said Hee is conceiued a man Let that day bee turned into darknes let not god require vpon it neither let it be illustrate with light Let darknes obscure it the shadow of death let a mist ouercloude it let it be wrapped in bitternes Let a dark storme possesse that night let it not be accounted amongst the dayes of the yeere nor numbred in the months Let that night be sâ—litary and vnworthy praise let them curse the same who curse the day who are ready to waken the Leuiathan Let the starres bee daâ—kned with the mist thereof let theÌ„ expect light and not see it neither the beginning of the rising morne Because it shut not vp the doore of the wombe that bare me neither tooke away the euils from mine eyes Why died I not in the wombe or isâ—uing from the same why perrished I not presently why was I receiued into the lap why sucked I at the teates This shal be the musick these the songs such the mattins which those vnhappy soules shall sing without end O vnlucky tongues which speake nothing but blasphemies ó vnfortunate eyes that see nâ—ught but calamities and miseries O miserable eares that heare nothing but plaints and gnashing of teeth ô vnlucky bodies which haue no other refreshings but burning flames Of what minde shall they be there who whilst they liued here deluded the howres in trifles and spent all their time in pleasures and delights ô how long a chaine of misery haue these so short delights forged O foolish and incensate what will the allurements of the flesh profit you nowe which then you cherrished whereas now you are deuoted to eternall plaints What is become of your ritches vvhere are your treasuâ—es where your delights where are your reioycings The 7. yeeres of plentie are past and the 7. yeeres of dearth are come which haue deuoured all their aboundance There is no memory left of them nor appearance Your glory is foredone your felicities drowned in the sea of sorrow your thirst is grown to that drith that there is not one â—rop of water granted by which the immesurable heate of thy throate which infinitlie tormenteth thee may bee asslâ—ked Your felicities which you inioyed in this world will not onelie not profit you but euen they will bee the causes to you of greater tormeÌ„t For theÌ„ shall be fulfilled that which is written in the booke of Iob. Let mercy forget him wormes are his sweetnesse Let him not bee in remembrance but cut downe like an vnfruitfull blocke But then the sweetnesse of the delight of euils is turned into the worme of greefe when as the remembrance of fore-passed pleasures according to the exposition of Saint Gregory shall beget a greater bitternes of presâ—nt greefes bethinking themselues theÌ„ what they haue some-times beene and in what place they nowe be that for that which is so soone vanished they nowe suffer that which shall endure for euer Then at length but too late shall they acknowledge the fallacies of the deuill placed in the midst of errours shal begin but in vaine to speake the wordes of the Wiseman saying VVe haue wandered from the way of truth and the light of iustice hath not shined vpon vs the sunne of vnderstanding is not risen vnto vs wee are wearied in the way of iniquity perdition haue walked difficult wayes but the way of our Lord haue we not knowne What hath our pride profited vs or the boast of our riches what hath â—t furthered vs All those things are past away as a shadow or as it were a messenger running before or like a shippe that hath passed a troublesome water whereof when it is past â—here is no tract to be found neither the way of the keele thereof in the floods Such like wordes haue the sinners spoken in hell because the vngodly mans hope is like the light feather which is lifted vppe by the wind and like the light froth of the Sea which is dispersed by the sunne and as it were smoake scattered by the wind and like the memory of a one dayes guest passing by These shall be the complaints these the lamentations this the perpetuall penance which the damned shal there performe world without end where it shall profit them nothing because the time was ouer-past wherein they should shew fruites worthy of repentance Come therfore whilst then is time of repent come you that haue eares to heare and receaue that wholsom counsaile of our Lorde which he in time past gaue by the mouth of hâ—â— Prophet saying Giue glory tâ— your Lorde God before it waxeâ— darke and before your feete stumble against the darksome hills Yoâ— shall exspect the lâ—ght and he shaâ—â— put the same in the shadow of death and in darknes Watch I say the time let vs followe his counsaile who before he was our Iudge woulâ— be our aduocate No one knoweâ—â— more exactly what will hinder oâ— profit in that day then he who shâ—ll himselfe be Iudge of all causes He briefly teacheth vs what is needfull for vs to doe that in that day wee may be secure Take heed to your selues saith he by Saint Luke thâ—â— your harts be not loaden with gluttony and drunkennes and the caâ—e of this life and that this day doe not sodainly come vpon you For like a net or snare shal it surprize all those that sit vppon the face of the earth Watch therefore at all times praying that you may be â—ounted worthy to flie all these things which are to come and stand before the sonne of man Deerely beloued let vs consider all these things and at length let vs waken from our heauy sleepe before thâ—t darke night of death shall oâ—er whelme vs before that horriâ—lâ— day shall enfold vs of which the Prophet speaketh Behold the day is at hand and who may thinke the day of his comming and who shal stand to behold him He he may exspect the day of our Lorde who hath heere bound the hands of the Iudge and hath iudged himselfe in this world ¶ The Author purposely entreateth of the latter iudgement in his sirst booke of Prayer and Meditation and in his exercises in Thursday nights meditation Likewise in the guide of sinners cap. 8. lib. 1. The Argument ¶ They who haue loued God with all their harts shall receaue their remuneration in heauen namely the glory of eternall beatitude which in respect of the accidents in some it shall be greater in some other lesser yet is the essentiall
ruines of Kingdomes Empires inferred in times past in the Christian world by the Hunes Gothes and Vandales testifie no lesse The twelfth and last priuiledge of vertue is the pleasing and glorious death of the Saints For what is more glorious then the death of the iust Precious sayth the Psalmist is the death of the Saints in the sight of our Lord. And Ecclesiasticus In extreamity all thinges shal be well to those that feare God and in the day of his death hee shall be blessed VVhat greater hope and confidence may bee wished for then that of blessed Saint Martine Who vppon the instant of death espying the enemie of mankinde Cruell beast sayeth hee why standest thou nigh mee Cruell as thou art thou shalt finde nothing in me for the bosome of Abraham shall receaue me in peace So the iust feare not death nay rather they reioyce in theyr departure prayse God and in as much as in them lyeth giue hâ—m thanks for their end for by the benefit of death they are deliuered from all theyr labours and begin to tast the first fruites of theyr felicitie Of these sayeth Saint Augustine Hee that desireth to be dissolued and to be with Christ dyeth not patiently but lyueth patiently and dyeth delightfully The iust man therefore hath no cause to lament or feare death nay rather it is to be sayd of him that likâ— the Swanne hee dyeth singing gyuing glory to GOD that calletâ— him But the death of sinners is most wretched sayth the Prophet for it is euill in the loosing of the worlde woorse in the seperation from the flesh and woorst of all in the double contrition of the woorme and fire layeth Saint Bernard This is the last and not the least euill as vvell of the boddie as of the soule For it is harde to leaue the worlde harder to forsake the body hardest to be tormented in hell fire These and other such like infinite euills doe torment sinners in the houre of their death which make theyr end troublesome disquiet â—euere and cruell ¶ Of all these thinges the Author entreateth very largely lib. 1 Guide of a sinner chap. 19 20 21 22 23 truly most worthy the reading and obseruation ¶ The conclusion of all those thinges which hetherto haue beene spoken of the priuiledges of vertues CHAP. 16. THou hast heard therfore my brother which and of what kind those twelue priuiledges be which are graunted to vertue in this life which are as it were twelue excellent and woorthy fruites of that tree which S. Iohn saw in the Apocalips which was so planted by a flood bearing twelue fruites euery moneth yeelding his seuerall fruite For what other thing may this tree be next the sonne of God then vertue it selfe which yeeldeth the fruite of holines and life And what other fruites thereof are there then those which wee haue reckoned vp in all this part For what fruite is more pleasant to the sight then the fatherly prouidence whereby GOD preserueth his the deuine grace the light of wisedome the consolation of the holy Spirit the ioy of a good conscience a good euent of hope the true liberty of the soule the interiour peace of the hart to be heard in our prayers to be helpt in tribulations to be prouided for in our necessities Finally to be assisted and to receaue ghostly consolation in death Euery one of these priuiledges is truly so great in it selfe that if it were plainely knowne it should suffice man to loue and embrace vertue and amende his life and it should also bring to passe that a man should truly vnderstand how wel it is said by our Sauior Whosoeuer forsaketh the worlde for Gods sake shall receaue a hundreth fold in this lyfe and possesse lyfe eternall Beholde therefore my brother what a benefit it is that heeretofore I haue declared vnto thee see whervnto I inuite thee Consider if any man will say thou art deceaued if for the loue thereof thou shalt leaue the worlde and all that is therein One onely inconuenient hath this good if it may be termed an inconuenient by reason it is vnsauorie to the reprobate namely because it is vnknowne vnto him For this cause sayth our Sauiour the Kingdome of heauen is like vnto a treasure that is hidden For this good is a very treasure in deede but hidden not to those that possesse it but to others The Prophet very well acknowledged the price of this treasure who said My secret to my selfe my secret to my selfe Little cared he whether other men knew his treasure or no. For this good is not as other goods are which are not goods vnlesse they be knowne by others for which cause they are not goods of themselues but only in the opinion of the world therfore it is necessary that they be known of him that by that meanes they may be called goods But this good maketh his possessour good blessed and no lesse warmeth his hart when 〈◊〉 only knoweth it himselfe then if all the world knew it But my tong is not the key of this secret deske much lesse of all those things which hetherto haue been spoken for what so euer may be spoken by humane tongue is much lesse abiect then the truth of the thing it selfe The key is the diuine light and the experience vse of vertues This will I that thou ask at Gods hands thou shalt find this treasure yea God him selfe in whoÌ„ thou shalt find al things thou shalt see with how great reason the Prophet said Blessed is the people whose God is our Lord For what can he want that is in possession of this good It is written in the book of the kings that Helcanah the father of Samuel said vnto his wife that bewailed her selfe because shee was barren had no children Anna why weepest thou and why doost thou not eate and wherfore is thy hart troubled am not I better vnto thee then ten sonnes well then if a good husband which is to day tomorrow is not is better to his wife then ten sonnes what thinkest thou of God what shall hee be to thaâ— soule that possesseth him what doâ— you meane whether looke you whatintend you why leaue you the fountaine of Paradise and drinke you of the troubled cesternes of thiâ— worlde why followe you not the good counsaile which the Propheâ— giueth saying Tast and see howe sweet our Lord is why doe we not often passe this Ford why doe weâ— not once tast this banquet Trust the wordes of our Lord and begin and hee afterward will deliuer you out of all doubt In times past that Serpent into which Moses rod was transformed seemed a farre off terrible and fearefull but being neerâ— and handled by the hand it returned into his former state Not without reason sayth Salomon It 〈◊〉 naught it is naught saith euery buiâ—er but when he is gone he glorieth The like
THE Flowers of Lodowicke of Granado The first part In which is handled the conuersion of a sinner Translated out of Latine into English by T. L. Doctor of Phisicke AT LONDON Printed by I. R. for Thomas Heyes and are to be sold in Paules Church-yard at the signe of the Greene-dragon 1601. To the Christian Reader health I Doe heere present vnto thy fauorable viewe most curteous and gentle Reader thys little Pamphlet which wanting a particular Patron commeth as it were a begging vnto thee for no lesse then thy whole selfe and that cheeflie for thine owne good the way to protect it is to direct thy life by it and to suffer it to possesse thee as soone as thou hast possest it which if thou be so happie to accomplish it will teach thee to winne loue by feare life by death yea euerlasting happines by the transitory troubleâ— of this wretched world and to giue it iust praise in a word it iâ— a worke of the learned and spirituall Granada aptly translated into English L A Lamentations LET dread of paine for sin in after time Let shame to see thy selfe ensnared so Let griefe conceaued for foule accursed crime Let hate of sinne the worker of thy woe With dread with shame with griefe with hate enforce To dew the cheekes with tears of deep remorse Carmen SO hate of sinne shall make Gods loue to grow So greefe shall harbour hope within thy hart So dread shall cause the flood of ioy to flow So shame shall send sweete solace to thy smart So loue so hope so ioy so solace sweet Shall make thy soule in heauenly blisse to fleete Vae WOe where no hate doth no such loue allure Wo where such griefe makes no such hope proceed wo where such dread doth no such ioy procure wo where such shame doth no such solace breed Woe where no hate no griefe no dread no shame No loue no hope no ioy no solaâ—â—â—â—â—me Non tardes conuerti ad Deum ¶ Faults escaped IN folio 16. page 1 line 17 for sinnners read sinners Folio 39 page 1 line 13 for ingratitute read ingratitude Folio 42. page 1 line 18 for equiualiently reade equiualently Folio 60. page 2 line 1 for needfull read sufficient â—HE FLOVVERS of Lodowick of Granado The first part In which is handled the conuersion of a sinner The Argument Sinners by the meanes of feare are â—onuerted vnto GOD who if they â—ead dilâ—gently consider the hoâ—ie Scriptures could not but tremâ—le considering the perrill wherein â—hey liue For which cause forsaking their old manner of life they â—ould change it into a better wherâ—y they should be deliuered froÌ„ the â—eare of the punishments of sinne which God threatneth to inflict vpâ—on them CHAP. 1. ALmighty God is wont to vse no one more effectuall remedy to restraine the lust of men reuoake their harts from misdeeds then by 〈◊〉 before theyr eyes what paines 〈◊〉 punishments are appoynted for 〈◊〉 For euils doe more effectually affect vs then good things Anâ— experience doth truly teach vs thâ—â— wee are not so much mooued wiâ—â— honour as with ignominy not 〈◊〉 much by benefites as by iniuries that wee reioyce not so much 〈◊〉 health as wee grieue at infirmitieâ— For the good of the one is moâ—â— easily and better known by the 〈◊〉 of the other for no man betteâ— knoweth what it is to be whole 〈◊〉 he that hath had effectuall experienâ—â— what it is to be sick So that a thinâ— the more it is felt and the more vâ—â—hemently it affecteth vs by so mucâ— the more discouereth it his natuâ—â— vnto vs. For that cause in the time 〈◊〉 our forefathers God was more ofâ— wont to vse the coÌ„mination of pâ—â—â—nishment against sinne then any oâ—ther remedy which the wryting of the prophets most manifestly teâ—stifie vnto vs which are fraught witâ— terrors and replenished with mâ—â—naces wherby God foretelleth thâ—â— he will punish sin So before he ouerthrew that moâ—â— famous citty and kingdome of Ieâ—rusalem by the forces of Nabuchaâ—donozer King of Babilon hee â—ritten to haue sayd to the prophet â—â—remie Take the volume of the â—ook in which it is not written in â—â—at write all that I haue said against 〈◊〉 and Israell from the day that â—pake vnto thee to this day And â—â—ou shalt read it before the people perhaps they hearing all these 〈◊〉 that I thinke to doe vnto them â—â—â—urne euery one from their wicâ—â—d way and I will be mercifull to theyr sinne and iniquitie and I will â—â—staine from those punishments which I had prepared for them The prophet presently addeth that Baruâ—h his secretary had described all the comminations of God and red thâ—m before all the people princes who sayth Each one was amazed vnto his neighbour and as it wâ—re astonished beholding one anoâ—her through excesse feare conceiâ—â—d by the wordes of the prophet â—â—ooke trembled in their whole â—â—â—dies This is the meanes my brother wâ—ich God not onely vâ—ed at that time to excite the harts of men 〈◊〉 all them from the way of iniquiâ—â—â— but at diuers other times also Then vvhich meanes there may nothing be founde out more effectuall or powerfull For so many anâ— so great be those thinges which iâ— sacred writ the word of GOD anâ— the perfection of our fayth doâ— fore-tell and report of the excellenâ—cie of Vertue and the turpitude 〈◊〉 contempt of vices that if menâ— woulde diligentlie reade and atteâ—â—tiuely marke and ponder them there is no doubt but the peâ—â— vvherein they dailie liue would oâ—â—ten afflict theyr mindes with fearâ— and they themselues should tremble thereat For this cause one of the remâ—â—dies which the Prophet wished 〈◊〉 bee applyed to this incurable euâ—â— was thus which sayth The peopâ—â— are vvithout counsayle prudenâ—â— woulde to GOD they conceiueâ— vnderstood or fore-saw the thinâ— vvhich are to come For if mâ—â— trulie did as they ought to doe were impossible for them so long time to perseuer in theyr vvickâ—â— wayes But out alas they wander so blinâ—â—lie in the affayres of this world 〈◊〉 〈◊〉 so much bewitched or rather â—â—ried in the loue of the same that â—hilst this man hunteth after hoâ—ours hee is intangled with priuate â—â—fayres that man is intent on oâ—â—er mens defects others gape after â—â—fices dignities and promotions 〈◊〉 other commodities of this life 〈◊〉 of them wholy swallowed vp in â—â—nall and earthly affayres haue no 〈◊〉 neyther finde eyther eyes or â—â—nde to examine or looke into â—â—emselues that but euen for a litâ—â—â— time they may allow themselues 〈◊〉 to consider on this matter â—eseruedly therefore in times past 〈◊〉 these men spake the Prophet 〈◊〉 Ephraim is made as a Doue seâ—â—ced not hauing a hart for these â—â—robate and lost men whereas 〈◊〉 haue a hart to loue to thinke 〈◊〉 rethink on those things which â—â—long vnto thys lyfe will haue no â—â—nd to remember or meditate on â—â—ose things which belong vnto the 〈◊〉 to come Which notwithstanâ—â—â—g
memory by the remembrance of pleasuâ—es past the vnderstanding by the consideration of goods lost and mischiefes by which wretched as they are they are now ceazed This multitude and diuersity of paine the holy Scripture expresseth where it is said That in hell shal be hunger thirst complaint gnashings of teeth doleful swords spyrits created to do vengance worms serpents scorpions wormwood water mixt with gall spirits of tempests such like by which is signified the multitude of the terrible horrible punishments which are ordained for the damned in this Lake Furthermore in this place there shal be darknes as well interior as exterior aswel â—n the soule as in the body vvhich shall be thicker and darker theÌ„ those of Egypt of which the Scripture â—aith that they might be felt with â—he handes There shall be fire not such as ours is which burneth but for a time after a little while wanting fuelâ— is suddainly extinguished but it shal be such a fire as is agreeable with the place which shall infinitely afflict neuer cease burning If therefore all these things be true howe can it be that all they that belieue confesse no lesse can liue in such vnspeakable carelesnesse and slothfulnes What may the trouble be what labor so infinite that a man would not willingly sustaine that he might at least-wise escape the least of these forenamed torments why therefore to auoyd this great and eternall euill doe we refuse a little that pleasant labor such as is the following of vertue Truly this one thing were sufficient to him that seriously coÌ„sidered fixed his whole mind thought hereof to driue him into a swound and drawe him into melancholie And if in so great torments there were at the least some hope of releefe or decreement the damned might haue some consolation buâ— none of these thinges are granted theÌ„ For thâ—re the gates shal be perpetuâ—lly shut by which either consolatioÌ„ or the weakest hope may happily enter In all the calamities of this world there is alwayes some refuge found out whereby those thaâ— suffer at least-wise sometimes receiue some consolation nowe reason now time now friends now others that haue suffered the like mishaps nowe at least-wiâ—e some hope of end yeeldeth the patient some abbridgment of his dolor But only in this kinde of torments the gates are wholy shut all the entrances of consolation are intercepted so that there is no meanes whereby those wretches may expect any refreshment or help neither froÌ„ heauen nor from earth nor from things present neither thinges to come neither froÌ„ any other thing But whether soeuer they turne theyr eyes they shall see the arrowes shot â—gainst them and shalâ— suppose that all creatures haue conspired against them Yea they â—hall be cruell hangmen tormenâ—ors to themselues This is the calaâ—itie this is the greefe perplexity â—hich maketh those reprobate and â—nhappy men to lament and say by â—he Prophet The paynes of death â—aue compassed mee round about â—nd the pâ—rrils of hell haue founde me out For on what side soeuer they tuâ—ne theyr eyes they shal find new causes oâ— greefe but no consoâ—ation The Euangelist Mathewe sayth that those Virgins which were in a readâ—nesâ—e entered into the Bridegroomes house and that suddainlie the doore was shut O perpetuall loâ—king vp ô sempiternall pryson ô gâ—te which shall neuer bee opened As if it were saide the gate of pardon is shutte vp the gate of indulgence the gate of mercy the gate of consolation the gate of intercession the gate of hope the gate of grace and to conclude the gate of all goodnesse is shutte Sixe dayes and no more in times past did the chyldren of Israell gather Manna but in the seuenth that is in the Saboth there was none to be found for which cause he ought to fast thâ—â— day who before had not taken caâ—â— for the prouision thereof For the cold saith the wise-man the sluggard would not plowe hee shall therefore beg in Sommer and it shall not be giuen vnto him And in another place He that gathereth in the haruest is a wise sonne but he that snorteth in the Sommer is the sonne of confusion But what more greater confusion may there bee founde then was that of the rich glutton who might haue obtained the aboundance of heauen by the crommes that fell from his table who vnwilling to giue a thing of so vile price came at last to such pouerty that in his extreame necessity he besought and shall alwaies seek and begging aske a drop of water and it shall neuer be giuen him Alwayes howling shal he cry out Father Abraham haue mercy vppon mee and send Lazarus that he may dippe the typ of his finger in water to coole my tongue because I am tormented in this flame What lesse or more abiect thing might he aske hee durst not aske a â—â—ssell or potte of water and that â—hich is more to be admired at hee â—ayed not that hee shoulde dip his â—â—ole hand in water but onely the 〈◊〉 of his finger that with it alone 〈◊〉 might touch his tongue beâ—â—we the same but hee coulde not â—â—treat euen that little thing Heere-vpon it appeareth howe â—oselie the gate of all consolation is â—â—utte and howe vniuersall this inâ—â—â—diction and excommunication is â—here so slight a petition could not 〈◊〉 admitted For that cause wheâ—â—er so euer they turne theyr eyes 〈◊〉 what part soeuer they extende â—â—eyr hands they shall find comfort 〈◊〉 no place no not a little For euen as hee that falling into 〈◊〉 sea incompassed by the waues â—â—â—ding no place where he may fixe 〈◊〉 foote doth often but in vaine â—â—etch his hands on eyther side beâ—â—use he apprehendeth nothing but 〈◊〉 licquid and floating element â—hich dâ—ceaueth deludeth him 〈◊〉 also these vnhappy wretches in â—â—at place when as they shall lye â—â—owned in these seas of infinite miâ—â—ries agonizing and fighting alwaies with death shall neither finâ—â— remedy nor refreshment whereuppon they may ground themselues This shall bee the greatest of all other paynes wherewith the damned shall be tormented in this accuâ—seâ— place For if this paine had a determinate time wherein it should take end although it were a thousand or rather a thousand thousand yeres euen by this it would breede some consolation for nothing is greâ—â— that hath an end but it shall hauâ— no end And therefore their punishment shall coequall the diuturnitâ—â— of almightie Gods eternitie and so long shall theyr miseries punishments continue as Gods glory shal last and as long as GOD liueth so long shall they die And vvheâ— as God shall cease to be that whicâ— hee is then they also shall no moâ—â— suffer that which they suffer O deadlie lyfe ô immortâ—l death I knowe not by what namâ— to call thee whether life or whetheâ— death If thou bee life why dooâ—â— thou kill If death how doost thoâ— alwayes endure I
〈◊〉 were the actions of the liuing members of his Sonne who worketh 〈◊〉 them all goodnes From the 〈◊〉 dignitie it proceedeth that when as these iustified require fauor at God handes they demaund it with grâ—â—t confidence for they knowe thâ—â— they aske the same not for themselues onely but also for the 〈◊〉 of GOD himselfe who in them and with them is continually honoured Neyther doe the diuine benefites heere take theyr end for to all the fore-sayd graces thys is annexed at the last to which all the other are disposed namely the right and possession of eternall lyfe which is giuen to the iustified For euen as that our most mightie Lorde in whom at once infinite iustice and mercies doe shine 〈◊〉 adiudgeth all sinners which doe not repent them to eternall punishments so assumeth hee all truly penitent to eternall life These theÌ„ are the benefitâ— which that onely benefite of Iustification comprehendeth in it selfe which Iustification Saint Augustine esteemeth more then Creation for God created heauen earth by his onelie word but that hee might truly sanctifie man he 〈◊〉 his blood and suffered so many and so diuers tortures for him If therefore wee are indebted to this God such and so many wayes for our creation howe much more owe wee him for our sanctification which benefite by how much more greater labors and afflictions it is attained by so much the more it obligeth vs. But although a man doe not yet euidently know whether he be truly iustified yet euery one may haue great coÌ„iectures of his iustification amongst the which this is not the least namely the ameÌ„dment of life when as hee that was wont to perpetrate a thousand sinns in one day now committeth not one Hee that is such a one let him remember with what iust cause he is bound to serue such a sanctifier who redeemed him deliuered him from so many euils stored him with so many blessings as are hetherto reheaâ—sed And if any man yet be entangled in the vngracious race of his life I knowe not by what meanes God may more mooue him to forsake that condition then if he set before his eyes all the â—â—â—lls incommodities and perrils which sinnes bring with them which a little before haue beene numbred vp by vs aâ— also in shewing him the treasure of great benefites which spring from this incomparable blessing The Argument The graces gifts of the holy-Ghost and those wonderfull effects which they worke in vs are such and so many that whether a man will or no except hee will be altogether ingratefull hee ought in leauing his loose behauiour to intend the seruice of God No lesse are the benefites of Baptisme and most great bounties of the Sacrament of the Eucharist all which inuite vs to the amendment of our liues CHAP. 12. THose things which we haue hetherto spoken comprehende not as yet all those kinds of benefits which the holy ghost worketh in the soule of a man that is iustified neyther is Gods liberalitie concluded in those termes For it suffiseth not the diuine Spirit to haue led man in by the gate of iustice but after that man hath entred hee is likewise assisted by the same Spirit and is led by the hand into all his wayes till the waues of this stormy sea beeing ouer-ceased hee attaine safe and secure to the hauen of saluation For after that by the means of the foresaid benefite the holy ghost hath entred into the iustified soule hee sitteth not there idle it suâ—ficeth him not to grace the soule with his presence but with his vertue also hee sanctifieth the same working in her and with her whatsoeuer is conuenient for her saluation Hee sitteth there like the Father of a familie in his house gouerning the same hee sitteth there like a Maister in a schoole administring it like a gardner in his garden trimming it like a king in his kingdom ruling it like the Sun in the world illuminating it Finally like the soule in the body giuing him lyfe sence motion not as the forme in his matter but as the Father of his familie in his houshold What therefore is more blessed and more to bee desired then for a man to haue in him-selfe such a guest such a guyde such a companion such a gouernour finallie such a tutor and helper who beeing all in all worketh also all things in the soule in which it abideth But especially like fire hee illuminateth our vnderstanding inflameth our will and exalteth vs from the earth vnto the heauens Hee like a Doue maketh vs simple milde peaceable and friendes to all men Hee like a clowd cooleth vs and defendeth vâ— from the burning lust of the flesh and tempereth the madnes and fury of our passions Finally hee like a â—â—hement winde mooueth and inclineth our will to all goodnes seâ—ering the same and drawing it away from all euill inclinations vntill 〈◊〉 last the iustified attaine that perfection that all the vices are hatefull vnto them whicâ— they first loued and the vertues beloued which they 〈◊〉 hated As Dauid manifestly coÌ„fesseth the same to haue chaunced vnto himselfe For hee sayth in a certaine place That hee hated and abhorred iniquitie And in another place That heâ— delighted in the way of â—he â—estimonies of our Lord euen as in all â—iches The reason was because the holie Ghost had â—â—illed into 〈◊〉 soule the woâ—â—wood of earthly things and the honey of the diuine Commaundements in which thou seest manifestly that all our blessings are to be ascribed to this holy Spirit so that if wee decline from euill he is the cause if we doe good wee doe it by his meanes if we perseuer in goodnes by him wee peâ—seuer and if reward be giuen for good by him it is giuen Heere also no small oâ—casion and matter iâ— offred vs to discouâ—se of the benefites of the Sacraments which are but as it were the instruments of our iustification but especially of Baptisme and the Eâ—câ—â—rist For 〈◊〉 Baptisme we are clensed from originall sinne deliuered from the power of the deuil made the 〈◊〉 of God and 〈◊〉 of his kingdom In Baptisme my brother Christ espoused thy soule vnto himselfe and decâ—ed it with iâ—wels iemâ— woâ—thy so high an order of which 〈◊〉 are grace vertue the gift of the â—â—ly Ghost and others 〈…〉 ornaments such as Isaac 〈…〉 Rebecca when hee tooke her to wife What therfore hast thou doâ—â—e that thou shouldst deserue to receiue the least of these things How many thousand I say not of men but of nations are excluded from these blessings by the iust iudgement of God What had become of thee if thou hadst beene borne amongst these nations yf thou hadst not attayned the true knowledge of god but hadst adored blocks stones Howe much art thou indebted to thy Lord God that amidst so great infinite a number of reprobates he would that thou shouldst be reckoned among the
impatient tiranny of euill custome Hence it is said in the book of Iob His bones shal be filâ—ed with the surfets of his youth and with him shall sleepe in the dust So that these vices haue no terme nor any ende besides that which is common to all other things namely death the last limit of euery thing Hence is that of Aristotle As in â—he stroake of an Aspis there is no â—emedy except the parts that are poysoned be cut off so certayne sinns may only be healed by death By death therefore these vices are ended although if we will confesse the tâ—uth wee cannot truly say that they are ended by death for they endure alwayes for which cause Iob also saith And with him shall they sleepe in the dust The reason heereof is because that by the continuance of the olde custome which now is conuerted into another nature â—he appetite of vices is nowe already rooted in the verie bones and marrow of the soule in no other sort then a consumption which is fixed in the bowels of a man excluding all cure and admitting no medicine The same doth our Sauiour shew in the resussitation of Lazâ—rus being foure dayes dead in which he vnto whom all thinges were easie shewed a certaine diffâ—culty for he was troubled in spirit and declared that they had neede oâ— much calling vppon who are hardned in the custome of sinning to the ende they shoulde awake Other dead men hee reuiued with lessâ—â— words and signes that our Lorde might signifie how great a miracâ—e it is for God to raise againe from death a man buried foure dayes aâ—d stinking that is to conuert a sinner buried in the custome of his sinne But the first of these foure dayes as witnesseth Saint Augustine is the delight of tickling in the hart the second consent the third the deed and he that attaineth this fourth day as Lazarus did is not raised againe but by our Sauiours loude voyce and lamentable teares All these things euidently declare the great diffâ—culty which the deferring of repentance and conuersion bringeth with it and that by how much longer the repentance is deferred by so much it is made more difficult Consequently also by these it may be gathered how apparant their errour is who say that the time will heereafter be more easie for their amendment The Argument Penitence is not to be deferred till the end of our liues for then is fauour hardly obtayned at Gods hands and death is most dangerous For he that hath liued euilly dyeth worse since according to the workes the rewards are also aâ—nswerable CHAP. 18. OThers are so blind and bewitched that they are noâ— content with the misdeeds of the time past but they perseuer in the same to the end of their lyues and reserue their repentance till the houre of theyr deathes O time to be feared o terme perrilous And doost thou persvvade thy selfe for so small a price to purchase the Kingdome of heauen and that thou canst so easily attaine the seate of the Angells Seest thou not that whatsoeuer is done in that houre is more of necessitie then of will is done rather by compulsion then liberty and proceedeth rather from feare then loue and although of loue yet not of the loue of GOD but of selfe-loue whose property is to feare detriment and to flie incommodity Seest thou not that it is contrarie to the lawe of iustice that hee that hath enthralled him selfe all the course of his life to the seruice of the deuill in the end should come vnto GOD and require rewarde at his handes Remembrest thou not those fiue foolish Virgines of whom Christ speaketh in the Gospell which then began to prepare theyr account when it was to be iustified What other euent is to be exspected by thee if after thou art admonished by this example thou perseuer in this thy negligence and carelesnes God trulie can when hee will inspire true repentance into thee but howe often dooth hee it in that houre and howe fewe are they that at that time truly repent Search Saint Augustine Saint Ambrose Saint Ierosme and all the Doctors of the Church you shall see how doubtfully and dangerously they speake of this matter Thou â—halt also vnderstande howe great thy madnes is that without care presumest to saile so perilous a Sea of which so exspert Nauigators haue spoken so doubtfully and with so much feare It is an Art to die well which ought to bee learned in the whole lyfe For in the houre of death such and so great they be that make vs die that there scarce remayneth any time to teach vs to die well It is a generall rule that such as the life of a man is such also is his death Therefore whose life is euill his death also shall be euill except God alter the same by some speciall priuiledge This is not mine but the Apostles opinion who saith that the end of the wicked shall be aunswerable to theyr actions for in common speech neither is there a good ende to be exspected of euâ—ll workes neyther an euill of good Turne ouer all the Scrâ—pture search the diuine pages and thou shalt find nothing repeated so often as that as a man hath sowed so shal he reape that the wicked in the end of their lyues shall gather their fruites that God shall giue to euery one accorâ—â—ng to his workes that the end of 〈◊〉 one shall be conformable to â—he life which hee liued and that â—he iustice of the iust shall be vppon â—â—s head and the curse vppon the â—â—ad of the reprobate and a thouâ—â—nd such like sentences are euerie where found in the Scriptures If all the whole Scripture might be pouâ—ed foorth that that which issueth there-from might be seene truly â—othing would appeare so often repeated then this sentence If all thy works are wicked what other prognostique can we giue from this Astrolobe If such be the ende whâ—t were the midst and what the life it selfe What other thing is there to bee exspected that thou shouldst gather in another lyfe but corruption that in this lyfe hast â—owed naught else but corruption For neyther sayth our Sauiour doe we gather Figgs of thornes nor Grapes from bryars And if the house of a sinner be cast downe to death and his foote-steppes to hell as sayth Salomon what can let but that the end be such that the tree or wall fall on that side towardes which iâ— bended and threatned ruine Foâ— he whose life whose workes whosâ— thoughts are wholy enclined to hell which hee deserueth whether aâ— last shal he goe where is his place where is his Mantion but in hell whether all that is his doe hasteâ— Whether at length shall hee goe to enhabite that heere walketh in interiour darknes but to the exteriour obscurity Why dost thou vainely perswade thy selfe that hee in the end of his pilgrimage shall come to heauen that readily walketh and hath alwayes vvandered tovvardes hell
the nature of a yoake is to bee heauie To this I aunswere that the reason hereof is this because our Lord lightneth the same as he promiseth by his prophet And I will be vnto them as hee that lightneth theyr yoake vpon theyr shoulders What wonder is it therefore if the yoake bee light which our Lorde sustaineth lifteth vp and as it were he himselfe beareth If the bush burned and was not consumed because our Lord was in it what wonder is it that the burthen shoulde be light if in the same the sayd Lord be that helpeth vs to beare it Will yee that I showe yee as well the one as the other in one and the same person Heare what the holy Apostle sayth Wee suffer tribulation in all things yet â—re wee not troubled we are approued but not forsaken we suffer persecution but are not left destitute we are huÌ„bled but not confounded wee are cast downe but we perrish not Behold heere on the one side there is labour trauell on the other comfort and sweetnes which our Lorde yeeldeth to them Truly the Prophet Esay insinuateth the same also when hee saith They that trust in the Lorde shall change their fortitude and shall assume winges as it were an Eagle shall runne and not be trauailed shall walke and not be weary Doost thou see heere the yoke lightned by grace seest thou the fortitude of the flesh changed into the fortitude of the spirit or that I may speake better the fortitude of man into the fortitude of God Seest thou howe the holy Prophet concealeth not eyther the trouble or the quiet Thou hast not therefore my brother any cause for which thou shouldst abhor this way although it be wearisome and difficult when so many so mighty the meanes be that make it plaine and easie The Argument A man ought not to deferre his repentance and amendment of life from day to day but presently turne vnto our Lord and repent for all his sinnes whereby hee hath offended the deuine Maiestie and his neighbour CHAP. 22. WEll therefore my brother if on the one side there be so many and so effectuall reasons which call vs to the amendment of our lyues and on the other side we haue no iust excuse that may induce vs from reformation of our wayes Tell me I pray thee how long doost thou deferre thy repentance whâ—n at the length wilt thou begin a bettâ—r manner of life Looke into I pray theeâ— thy fore-passed life and search all those yeeres which thou hast liued râ—gard the age in which thou now liuest and thou shâ—lt vnderstand thâ—t it is now time nay rather that the t me is past in which for thy offences thou wert to repent turne to God Remember thou art a Christian regenerated by the water of Baptisme that thou hast God for thy Father the Church for thy Mother the milk of the Gospell a dainty that thou art nourished by the Apostolicall Euangelicall doctrine that which is more worthy with the bread of Angels that is with the most sacred Sacrament of Christes bodie and blood and by all these nothing at all bettered but to haue liued no lesse dissolutely then if thou hadst beene an Ethnique without hauing any knowledge of God For tell me what kinde of sinne is it which thou hast not committed what forbidden tree is there whose fruite thou hast not affected what fielde which thy lust hath not ouer-past what euer hath beene offered to thy sight that thou hast not desired what appetite hast thou euer resisted vnder the remembrance of God and Christian profession what els more couldst thou haue done if thou hadst not had faith if thou expectedst no other life after this If that strickt iudgement of God were not to be feared what is thy life but a continuall web of sin a dunghill of vices a way beset with thornes and a rebellion against God with whoÌ„ hast thou hetherto liued but with thine owne appetites with the flesh with ambition with yâ— world These were thy gods these thy Idols which thou seruedst whoÌ„ thou calledst vpon Tell me what respect hadst thou of Gods law obedience towards him euen no more didst thou feare him then iâ— he had bin a wooden God For it is most certaine that there are many Christians that with the same facility where-with they would sinne if they beleeued God were not doe also now sin notwithding they beleeue that there is a God they offend no lesse offending one then they would do if they beleeued none And what greater iniury may be done to the diuine Maiesty Finally beleeuing all those things which Christian Religion proposeth to be beleeued thou hast so liued as any other wold haue liued who thought all our faith to be but an olde wiues tale and very ridiculous toyes And if the multitude of thy sinnes that are past terrifie thee not the facility where-with thou coÌ„mittedst them stir thee not at least-wise what doth not his Maiesty and highnes moue thee against whom thou hast sinned Lift vp thine eyes behold the immensity and greatnes of that Lord whoÌ„ the powers of heauen adore before whose Maiesty lies prostrate whatsoeuer the circuit of the world containeth in whose presence whatsoeuer is created is naught else but a light strawe and see how vnwoorthy it is that thou so abiect a worme as thou art darest so often offend and prouoke the eyes of so great a Maiestie vnto anger Consider the fearefull greatnes of his iustice and the memorable punishments which froÌ„ the beginning hetherto hee hath exercised in the world with whom he hath persecuted sinnes not onely in perticuler persons but in whole Kingdomes Citties Prouinces also yea in the whole world neither in the world only but in the heauens not only in strangers sinners but also against his most innocent sonne who would satisfie for all that which we ought Nowe if that be done in a greene wood and for other mens sins what shall be done in a dry and for our owne sinns What therefore more fondly more imprudently may be done then that a vile miserable man durst delude God who hath so powerful hands that if he extend them and touch him with them with a verie little touch hee can thrust him headlong into the depth of hell Mark besides this the patience of this Lord who so long time exspecteth thee as long as thou hast offended him and if thou after so many ritches long suffering of patience where-with hee hath hetherto exspected thee perseuer in abusing his mercy prouoking his wrath He will shake his sword and bende his bow in which he hath prepared the vessels of death and he will shoote his arrowes against thee Wey the profundity and bottomlesse pit of his iudgements of which wee reade and daily see admirable miracles and examples Let vs behold Salomon after his so admirable wisedome after his edition of three thousand