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
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
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
your pasture whether wend you what doe you why refuse you so great good for so little labour Heare what Saint Augustine saith O my soule saith he if wee should euery day suffer torments if endure hell it selfe for a long time that we might see Christ in his glorie and accompany his Saints were it not a thing woorthy to suffer all what so euer intollerable that wee might be made pertakers of so much good so much glory Let therefore the deuills assault and prepare their temptations let fasts mortifie the body let garments punish the flesh let labours grieue watchings dry let this man exclaime against mee let this and that man molest mee let colde make mee crooked my conscience murmure heate burne the stomack swell the countenaunce waxe pale let me be wholie infeebled let my life fayle in greefe and my yeeres in gronings let rottennes enter my bones abound vnderneath mee that I may rest in the day of tribulation ascend in a â—eadines to our people For what shall be the glory of the iust howe great shal be the ioy of the Saints when each one of theyr faces shall shine like the Sun Hetherto S. Augustine Goe to nowe thou foolish louer of this woâ—ld seeke titles honors build proude houses and high pallaces extend the bounds of thine heritage gouerne if thou canst kingdoms and the whole world all they are not to be comparâ—d vvith the least of those thinges which the seruaunt of God dooth expect For he is to receaue those things which the world cannot giue and shal reioyce in those blessings which are for euer durable Thou with all thy riches together with the rich glutton shalt be buried in hell but he with Lazarus shal be carried by the Angels into Abrahams bosome ¶ Of this matter see the 1. booke of Prayer and Meditation in Saterday at nights meditation and in the first booke of the Guide of a sinner chap. 10. where you shall find many excellent things The Argument In the infernal paines there is nothing founde that may comfort a man for euen as the lot of the good is vniuersall good which comprehendeth in it selfe all kindes of good so also is the lot of the wicked vniuersall which includeth in it all kindes of euill For which cause euery one sence of the wicked shal be tortured with their peculier torments aunswerable to the quality of tbeir sinne committed without any dimunition or hope of pardon of terme or of time For the paines of hell shal be eternall intollerable infinite continuall CHAP. 5. TRuly the least of those blessings which hetherto vvee haue rehersed might suffice to ingender in our mindes the loue of vertue by which we may attaine so many goods But noâ—e if to this so immesurable grâ—atnes of glory the horror of infâ—â—nall punishments which are prepared for the wicked bee annexed who is he so hard-harted and with vnbridled minde rebellious that forsaking vices will not vvillinglie embrace vertues For the impious and peruerse man cannot comfort himselfe with this voice Be it I am euill and sinfull what of that I shal not enter the celestiall glory neyther shall I reioyce with GOD In this consisteth all my punishment For the rest I care not because I shal haue neither other punishment nor other glory Thou art deceiued my brother the matter is far otherwise for it is fatall and altogether necessary that one of these thinges happen vnto thee eyther that thou raigne alwayes with GOD or that thou burne alwayes with the deuill in sempiternall fire Betweene these two extreames there is no meane These in the figure of those two baskets which our Lord shewed to Ieremy the prophet before the gate of the temple are fitly shadowed For the one of theÌ„ was replenished with very good figges such as those are of the first time and the other basket had very badde figges in it which coulde not be eaten because they were euill Our Lord by thys spectacle would demonstrate to the prophet two kindes of men the one to whom he would extend his mercie the other whom according to his iustice hee would punish The lot of those first men shal be excellent good neither can there be giuen better but of the other most euill then which worser may not be found But that this may bee the better vnderstoode it is to be noted that all the euils of this present life are onely single and therefore when we suffer one sence onely or one member suffereth or if more at least-wise all suffer not As for example it appeareth in diuers infirmities of mans body for one hath his eye affected another is vexed with the head-ach the third is troubled with a weake stomacke the fourth is afflicted with the passion of the heart and othâ—r by other diseases But none of them all is tormented in all his members at once but in some onely Notwithstanding wee daily see how great the greefe is how much the paine that one onely of these euils breedeth and how vnquiet nights hee leadeth that is only vexed with one of these paines although it were but the aking of one tooth But let vs suppose there is a man who is tormented with such an vniuerâ—all euill that hee hath not one member neyther one interior or exterior sence free from most greeuous agoniâ—s but that at one the same time hee suffereth most bitter dolors of head teeth stomack hart to speak all things in a woâ—d that in all the knockles and ioynts of his body is pained with intollerable greefes and that the same man being in so great passions euery member hauing his peculier dolors shold lie in his bedde stretched out what martirdome I pray you what torments might be coÌ„pared or equalled by these what may bee imagined more miserable then this man what more effectually might moue thee to a sympathy and harty commiâ—eration And if thou shouldest â—ee elswhere a dogge in such manner afflicted striuing with death wouldst thou not be moued at least wise tho hard-harted of thy selfe to coÌ„paâ—sion Such affliction my brother if these thinges may any wayes be coÌ„pared together is that which the damned shal suffer in hel nor for one night but without end in all eternity For euen as they with all theâ—r members and sences offended God and offered them all as weapons of iniustice to serue sin so in â—ike sort God hath appointed that they all shal lâ—kewise be punished seuerally by a peculier torment There therefore vnchast and lasciuious eyes shal be afflicted with the sight of horrible deuils The eares by confused gnashing and groaning which shall resounde in this place The sent by intollerable stench exhaling out of this vncleane filthy and pestilent place The taste with raging hunger and burning thirst The touch and all members of the body shal bee tortured with colde and vnspeakable fire The imagination shall suffer by the apprehension of present euils but the
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
amongst ancient Writers of a famous Painter that depainting the funeralls of a certaine Kinges daughter shaddowed about the circuite of the heirse many of her kinsmen alâ—ies standing with sad and afflicted lookes next them her mother more pensiue then the rest but when he came to delineate the Father he couered his face with an artificial kind of shadow expresâ—ing thereby thâ—t Art was deficient in this place by which new e inuention hee expessed the greatnes of the dolor After the same manner all our vnderstanding art eloquence are defectiue in declaring this vnspeakable benefite of our redemption For which cause perhaps wee might haue done farre better if wee had worshipped the same with silence that in some maner by this deuice wee might expresse the greatnes thereof The benefit of our creation is vnspeakable but of our Redemption more admirable for God created all things with the onely beck of his will bâ—â— for mans redemption hee trauailed thirty and three yeeres he shed hâ—s blood neyther had he either member or any sence which was not excruciate with a perticuler greefe It seemeth therefore that an iniurie should be done to so glorious a mistery if any man shoulde imagine that he could expresse the same with humane tongue What therefore shâ—ll I doe shall I speake or holde my peace I must not be silâ—nt and I cannot speake Howe may it bee that I should conceale so immesurable mercy and howe may I expresse a mistery so sublime adorable It is ingratitude to conceale it and to speake thereof it seemeth rashnes presumption For which cause I â—esâ—ech thee ô my God that whilst I am to speak according to my rude vnderstanding of this thy immesurable glory thy holie Spirit may moue and moderate my tongue like the penne of a ready writer After that man was created setled in the Paradise of delâ—ghts in high dignity and glorâ— yea by so much was bouÌ„d to God by straight bonds by how much he had receaued more greater benefites at his hands he becam vndutiful rebellious of those things from which he ought to haue takeÌ„ greater cause of loue towards his Creator of the same he tooke greatest occasions to betray him For that cause was hee thrust out of Paradise thrust in exile yea allotted to infernal paines to the end that hee that had beenâ— made companion with the deuill in sinne should be also associate with him in punishment Helizeus the prophet said to his seruaunt Giezi Thou hast taken siluer rayments from Naaman therefore Naamans leprosie shall cleaue vnto thee and thy seede for euer Such was the iudgement of GOD against man who wheÌ„ he had affected the goods and riches of Lucifer namelie his pride and ambition it was iust and requisite that he should be infected with the leprosie of the same Lucifer which was the punishment of his pride Behold therefore man made like vnto the deuill Nowe the diuine iustice might haue left man by al right in this miserable estate euen as he left the deuil without any contradiction expostulation yet would hee not doe so but rather did the contrary chaning his wrath into mercy by how much the more iniury he had receiued by so much the more grace would he shew his loue to mankind And whereas also he might haue repaired this ruine by an Angell oâ— Archangel he would com himselfe But how in what form cam he howe redeemed hee vs What humaine tongue wil expresse this vnto vs WheÌ„ as he might haue com in maiesty glory he would not but he came in great humility pouertie Christ established such friendship betwixt God vs that not only god forgaue man all his sin receiued him into his fauour made him one and the same with him by a straight coÌ„nexion of loue but that which exceedeth all greatnes he made such a similitude correspondence betwixt himselfe mans nature that amongst all thinges created there might no such coÌ„formity be found as are the Deitie and humanitie for they are not one the same only in loue grace but also in person Who durst euer but haue hoped that that so wide wound shold haue been closed after this manner who might euer haue imagined that these two things betwixt which there was so much difference of nature offence should so closely bee vnited not in one house not at one table not in one grace but in one and the same person What two things may be thought more contrary theÌ„ God and a sinner and what is more neerly annexed or more commixt then God and man There is nothâ—â—g more high then God saith S. Bâ—â—nard theâ—e is nothing more â—ile abiect thâ—n duâ—t of which man is foâ—â—ed Notwithstanding God descended vppon the earth with such humilitie ascended with so much sublimitie froÌ„ the earth to God that what soeuer God did the same the earth is sayd to haue done whatsoeuer the earth suffered that likewise God suffered Who wold haue said to a man when hee was naked assertained that he had incurd the displeasure of our Lord when hee sought retyring places in Paradise wherin he might hide himselfe who I say woulde then haue said to him that the time should one day com wherein this so vild substance shold be vnited with God in one and the same person This vnion is so neere and faithfull that at such time as hâ—s humanity was to be dissolued which was at the howre of his passion 〈◊〉 was rather strengthned then weakened Truly death might seperate the soule from the body which was the vnion of nature but neither could he separate God from the soule or draw him from the body for such was the vnion of the diuine person that what is apprehended once with so firme an vnion it neuer will forsake And all these thâ—nges GOD would so doe that by this benefite he might inflame vs with more loue towards him and by this example more straightly oblige vs vnto him Now therfore if thou art so much indebted to thy Redeemer for that in his own proper person he would come to redeeme thee how much owest thou for the means it selfe by which hee redeemed thee vvhich meanes most assuredly was mixed with mighty griefes tribulations Truly it is a great benefite if anie King shoulde forgiue a thiefe that punishment which he ought to suffer for his offence But that the king himselfe shoulde suffer himselfe to be tyed to the post and receiue the stroakes vppon his owne shoulders that shold be an vnspeakable benefiâ—e a bounty beyond coÌ„parison Ah my Lord for the loue of mee thou wert borne in a stable lâ—â—d in a harde manger for mee werâ— thou circumcized the eight day for me flying into Egipt thou wert banished seauen whole yeares and for me thou sustainedst diuers persecuons and wert prouoked by diuers mockings and infinite iniuries For my sake thou
fastedst watchedst ranst hether and thether sweatedst weptst and enduredst all miseries in thine owne experience which my sinnes had deserued when as yet thou wert without all sinne and deceite was not to be founde in thy lippes yea when thou hadst not offended but wert offended thou for my sake wert captiue and nowe presented before this nowe before that Iudges trybunall seate before them wert thou falsly accused beaten with buffetings spet vpon mocked whipt crowned with thornes prouoked with blasphemies and lastly crucified Lift vp the eyes of thy minde to the crosse of his passion and see the stroakes behold the wounds regâ—rd the dolours which the Lord of Maiestie suffered there because euery one of the wounds each stripe and agonie are seuerall benefits and they most mighty ones Behold that innocent body wholy besprinkled with blood full of wounds stripes altogether torne brused and broaken beholde the blood flowing from euery side See that most holie head through too much waight bending and reposing on his shoulders See that diuine face which the Angels desire to looke vppon how defiled it is watered with riuers of purple blood and one the one side faire gracious on the other foule and bespotted Behold the browe of that faire young man which was wont to delight the eyes of all those that beheld him howe now it hath lost the flower of all his fauour Behold the Nazarean purer then milk crimsonner then olde Iuorie fairer then the Saphire His face is more blacke then coales so that his owne friends know him not Looke vppon his pale mouth his blew lipps his tongue almost dumb how hee moueth them to obtaine remission and indulgence euen for those that â—orment him Finally fixe thine eyes vpon all parts of his body and thou shalt not see any one of them free from stripes and dolours From the sole of the foote to the verâ—e crowne of the head there is nothing whole in him euery where maysâ— thou behold wounds stroakes and blewnesse That most faire browe and eyes clearer then the sunne are now obscured blind and dead at the instant conflict of death His eares which were wont to heare the heauenly Hâ—mnes now lâ—sten the slaunders reproaches and blasphemies of sinners His well formed armes and so long as that they can encompasse the whole world are now ouâ— of ioynt distended vpoÌ„ the crossâ— Those hands which created the heauens and neuer did man iniurie are pierced with rough nailes and affixed to the crosse His feete which walked not in the wayes of â—inners are mortally wounded and transfixed And aboue all this beholde on what bed hee lyeth and where that celestiall Spouse sleepeth aâ— noone-dayes how narrow it is how hard it is not yeelding him a place to rest or recline his head vpon O golden head how doe I see thee for the loue of me so faint and wearied O most holy body conceaued by the holy Ghost how doe I see thee for my sake so cruelly wounded and so hainously handled O sweet and amiable breast what meaneth this so deepe wound why is this window opened what meaneth this aboundant issue of blood O wretch that I am how doe I beholde thee pierced for my loue with so huge a speare O rough vngentle crosse stretcht forth relax thy bowels that that rigour may relent which his natiuity gaue O hard nailes doe not crucifie those his hands and feete Come rather to mee and wound my heart for I am hee who haue sinned hee hath not offended O good Iesu what hast thou to doe with th se dolours what alliance is there twixt thee this bitter death these nâ—iles this crosse Tâ—uly sayeth the Prophet hys buâ—inesse is another mans his labour pertayneth vnto him For what thing is more â—lvenated and â—straunged from lyfe then death from glory then punishment from exceeding sanctity and innocence then the image and similitude of a sinner Truly that title of our Lord and that figure is very farre estranged from thee O very Iacob thou obtaynedst thy fathers blessing in another mans coate and a forraigne habite for assuming to thy selfe the similitude of a sinner thou hast gotten the victory ouer sinne But if ò man it shall seeme vnto thee that thou art not indebted so much to God by reason that he died not for thee onely but for all the sinnes of the worlde beware least thou be not deceaued for so dyed he for all that hee died likewise for euery one in perticuler For all those for whom he suffered are so subiect to his infinite wisedome and as if present obiect to his eyes as if all of them were comprehended in one And vvith that his immeasurable charity he embraceth all in generall and euery one in special and so hath he shedde his blood for all as if for one To conclude so great was his charity that as some Saints say if one only amongst all men had been guilty he would for him also haue â—â—ffered all that which he endured for the whole world Consider therfore and wey in thy minde howe much thou owest to this Lord who did so much for thee and had done farre more if greater necessitie had required it O haynous ingratitude o hardnes of mans hart Truly thou art most flinty if thou art not affected with so many benefits if for so many dowers thou doost not bestowe thy selfe vpon him There is not any thing found in this worlde â—o hard which is not mollified by some cunning Mettalls melt with fire and by the same iron is made maâ—leable The hardnes of the Adamant is broaken vvith Goates blood But thou ô hart of man art harder then any stone harder then iron harder then Adamant when as neither the infernal fire can break thy hardnes neither the cunning of the most mercifull Father mollifie thee neither the blood of that immaculate Lambe can make thee tractable Saint Ambrose writeth of a certaine dog that barking and howling a whole night long lamented his Maister who was slaine by one of hâ—s enemies In the morning many men assembled about the course and amongst the rest he also arriued who had slaine the man The dog beholding the murtherer asâ—aâ—â—ed him and lâ—aping vpon him began to bite him and by this meanes the offence of the maâ—queller was manifested What wilt thou therefore say ô man if a dogge be so faithfull for a bitte of bread and so intirely loue his Maister Doth ingratitude so much please thâ—e thâ—t in the lawe of gratuitie thou wilt suffer thy selfe to be conquered by a dogge And if this brute beast were incensed with so much ire against him that slâ—w his Maister why art not thou likewise incensed against those thaâ—â—lew thy Lord Sauiour Who are they Forsooth thy sinnes were the causes of the death of the Lorde These cruell executioners had nâ—uer had so much force or power against Christ except thy sinnes had armed them VVhy art thou not therefore angry
happeneth daily to thosâ— men that are conuersant in this affaire For not knowing in the beginning the value of this merchandize because they are not spirituall noâ— haue any feeling of that which lyeth there-vnder out being carnâ—ll they thinke it to be deere and of no value But when they begin to tast how sweet our Lord is they presently glory of their reward because there is no price worthy of so great a benefit Consider how that Merchaunt in the Gospell ioyfully sould all that which he had that he might buy the field in which he had found the treasure wherefore therfore doth not a Christian contende hearing this name to know what it is Truly it is a thing to be wondred at If some toy-boaster should assure thee that in thy house and in such a place a treasure were hidden thou wouldest not cease to digge and seeke and prooue if that were true which hee saide But whâ—reas God himselfe affâ—rmeth that there liâ—th an incomperable treasure hidden in thy mind wilt thou neuer be perswaded to seeke it out O how quickly shouldst thou find this treaâ—uâ—e if thou didst onely know how neere our Lorde is to all those that â—ruly call vpon him Howe manie men were there in this world who weying their sinnes and perseuering in prayer haue obtayned the remiâ—sion of their sinnes in lesse then onâ— weekes space haue opened thâ— earth and to speake more aptlâ—â— haue found a new heauen and a new earth and began to feele in themâ—selues the Kingdome of God How great is that which our Lord doth who sayth At what time so euer a sinner shall repent him of his sinnes I will no more remember them How great is this that this most loâ—uing Father dooth who vppon thâ— short and scarce ended prayer or thâ— prodigall Sonne could not containe himselfe any longer but thaâ— hee embraced him and receaueâ— him with great ioy into his house Returne therefore my brother to this gracious and bountifull Fatheâ— lift vppe thy heart in time conuenient â—nd faile not incessantly to 〈◊〉 At the gates of his mercy and assâ—â—redly beleeue that if thou perseuer with humility hee will at 〈◊〉 aunswere thee and shewe thee the secret treasure of his loue which when thou hâ—st apâ—rooued thou shalt say with the spouse in the Canâ—â—cles If a man shall giue all the substance of his house for loue hee sâ—all esteeme it as nothing The Argument It greatly deceaueth a Christian man to perseuer in his sinnes and to excuse himselfe and say that hee will in short space amend his life for it blindeth his soule and buriâ—th it deepely in euill custome so that he accustometh himselfe more and more in sinne and causeth vice to take so deepe roote in man that but very hardly it may afterwards be rooted out CHAP. 17. NOtwithstanding all these which defende the cause of vertue suffâ—cientlie enough the peruerser sort haue as yet certayne Arguments whereby they labour to defend their slothfulnes Hee seeketh occasion that will forsake his friend But hee that doeth this is at all times wooâ—thy of reprehension For there are some who will aunsvvere in one onelie vvorde saying That heereafter they will amend their liues but that now they cannot that they exspect some otheâ— time some other oportunity to performe the same thinking now thaâ— it is hard and that some few yeereâ— heereafter it will bee more easie This errour truly is very great and greater then which may not any one be founde out For if a man wilâ— perseuer in his euill life and heape sinne vpon sinne how can he afterward more easily leaue them wheâ— he shall be accustomed in his sinne and the habites of his minde are more depraued For in that future time which hee proposeth to himselfe if hee proceedeth in his wickednes that euill custome will be more confirmed and nature more weakned The deuills power shâ—â— be greater in thee and thou shal be farther seperated from God and therefore grow more blinder moâ—â— addicted to sinne and as it were buried in the same If therefore the difficulties of this cause be such who is hee of so corrupt judgement amongst vs that beleeueth his conuersion wil hereafter be more easie â—he causes of the difficulties euery â—â—ves encreasing For whereas daiâ—â— sinnes are heaped on sinnes it is â—ot to bee doubted but that the â—nots wher-with the soule is bound 〈◊〉 multiplied the chaines whereâ—y it is tyed made stronger The â—â—derstanding in time to come shall be more obscured through the vse of sinne the will shall be weakened to good works the appetite shall be more prone to all euill and the will â—hall be so weakned as that the apâ—etite may not be subdued thereby Which since it is so how can it be that thou shouldst beleeue that in â—uture time the affaire of thy conâ—ersion will be more easie to thee And if thou say that thou canst not â—uer-ferry the Foord in the morâ—ing when as the water is yet at the â—est ebb in the euening when as the â—hannell is full and the flood like a Sea ouer-floweth how canst thou get ouer it If it seeme hard vnto â—hee to roote out this new plant of â—hy offences what wilt thou doe when it hath taken deepe roote and â—leaueth more strongly to the earth â—hen euer it did before Put the case that thou art nowe to fight with a hundreth sinnes and heereafter thou art to battell with a thousand nowe with the depraued custome of one or two yeeres then perchaunce with the imperfections of tenne yeeres Who therfore told â—hee that in timâ— to come thou mayst more eaâ—ily beare thy burthen which at this present thou canst not sustaine wheâ— as neuerthelesse both thy sinnes arâ— daily multiplied thy euil customeâ— encrease Doost thou not markâ— that these are the cauilations of euilâ— debters who because they woulâ— not repay the money they had borowed defer the payment from daâ— to day But what amongst diuers otheâ— thinges shall I say of peruerse cuâ—stome and the violence of his tiranâ—nie which detayneth a man confâ—â—â—med in his wickednes It is an ordâ—â—narie thing that he that driueth in 〈◊〉 naile first before he striketh it witâ— his hammer he firmely fixeth it anâ— the second time more firmely anâ— the third most strongly So in 〈◊〉 our euill workes that wee doe as 〈◊〉 were with a great mallet wee moâ—â— deeply infixe sinne in our soules and â—â—ere cleaueth it so vnmooueablie that nothing may be founde that may drawe out or expell the same Hence it is that wee often see their â—ge to growe childish who haue consumed all theyr whole lyfe in wickednes and offence to ouerâ—â—ow with the dissolutions of their fore-passed age althogh those yeeres repugne and nature it â—elfe abhorres the same And when as now nature her selfe is already wearied decayed yet doth that custome which is as yet in force wander round about â—eeking for impossible pleasures so much may 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
deluge those fiue Citties consumed by fire and brimstone Dathan Abiron swallowed vp by the earth aliue If Nadab and Abihu and out of the new Testament wee adde the suddaine death of Ananias and Saphira to the precedent what wilt thou thinke what wilt thou say what canst thou expect from the diuine mercy perseuering in thy sin But least thou shouldst say that God was seuere cruell in times past but now merciful and peaceable consider that with this affability clemency also hee suffereth al that which thou hast heard neither shalt thou bee exempted or free from these but that thy punishment also shall attende thee albeit thou art called a Christian if so be thou art found a sinner Shall God therfore loose his glory because hee condemneth thee Hast thou I pray thee any thing singuler in thee for which cause God should forbeare thee aboue any others with all thy good euil manners or hast thou som immunity which others haue not by reason of which hee should not condemne thee with the rest if thou be no lesse euil then they are Consider I pray thee the sonnes of Dauid to them for the many singuler vertues of their Father many priuiledges were promised yet neuerthelesse God woulde not leaue their sinnes vnpunished for which cause some of theÌ„ had an euil end Where is therefore thy vaine hope why doost thou vainly trust considering their ouer-throwe that thou pertaking theyr sinnes shalt not be damned Thou art deceiued my brother thou art deceiued if thou thinkest that is to hope in GOD. This is not hope but presumption For it is hope to trust that God will forgiue all thy sinnes and receaue thee into fauour if thou art penitent and forsake thy euill wayes although thou art wicked and abhominable but it is presumption that thou shalt be saued and blessed in perseuerance of thy sinnes Thinke thou that it is no small fault for it is numbred amongst those that are committed against the holy ghost For hee that presumeth after thys manner staineth the diuine bounty with no small iniury and ignominy which in especiall are attributed to the holy Spirit But these sinnes as witnesseth our Sauiour are neyther forgiuen in thys world nor in the world to come The Argument The excusation that the loue of the world is cause of sinne is false and inuented by a carnall Christian who hath not tasted spiritual good and therefore neglecteth and contemneth the same which are good indeede and embraceth those that are false fraile and temporall which he knoweth not himselfe For if he knew them hee should trulie perceiue how light thâ—y are how vnworthy to be esteemed Contrariwise how profitable the spirituall are and how much to be beloued CHAP. 20. BVt perchance thou wilt say that the loue of thys world the thinges that are therein haue captiuated thy hart and led thee from the way of iustice Thys is the excuse of a man that hath not tasted spirituall benefites therefore these carnal goods are so much esteemed by him The clowne thinketh that there is nothing more precious then his cottage because hee hath neuer seene the proude and stately buildings of great citties The infant issuing out of his mothers wombe mourneth and weepeth because hee knoweth not that the world is far more better that hee entreth into then the prison from whence he issueth The men of former times highly esteemed their cottages made of turffe and couered with straw before they saw more substantiall buildings To all these may carnall men bee compared who neuer saw or had experience of the spirituall goods neyther tasted the sweetnes dignity nobility and beauty of the same and therefore they more esteeme these false and fraile benefites which indeede are nothing lesse then the spirituall which are onely thought worthy the name of benefites For if they had knowne them it could not be but that they should despise those that are â—arnall according to that of the prophet And thou shalt destroy thy siluer grauen plates and thy garment made of gold thou shalt disperse theÌ„ like the menstruous cloth of a woman go out shalâ— thou say thereto Euen as therefore men haue cast away their false gods after they acknowledged the true God they also shall cast away and despise the false goods of this world euen presently as soone as they shal taste the true and celestiall goods For as soone as a man hath tasted the sweetnes of spiritual things saith Saint Bernard he despiseth the flesh that is all the goods and pleasures of this world and thys is the principall reason of this error which so much blindeth the men of thys world Besides this errour there is another namely that men not onelie knowe not spirituall thinges but are also vtterly ignorant of temporall For it is impossible that they should loue those temporall goods pleasures in such sort if they had the true knowledge of the spirituall Tell mee I pray thee what is the World with all that which is in it if wee diligently pry into the same and obserue the fallacies thereof together with his weapons and manner of proceeding What other thing I say is it but a den of dolors and troubles a schoole of vanitâ—e a market place of deceit a laboâ—â—th of errours a prison of darknes â— way by-layde with theeues a lakâ— full of mud and a sea which is coÌ„tâ—nually mooued with stormes and tempests What els is the world but a sterill Land a fielde planted with thornes and bryers a Woode full of brambles a flowring garden but producing no fruite VVhat is the world but a flood of teares a fountaine of cares a sweet venome a well-pennd tragedy a delightfull frenzie VVhat goods I pray you are founde in the whole worlde which are not false and what euills that are not assured Hâ—s rest hath labour his securitie is without foundation his feare hath no cause his labours are without fruite his teares without purpose and purpose without successe his hope is vaine his â—oy fayned and his griefe true Repeating therefore all those thinges which are before spoken if by so manie reasons examples and experiences it be manifestly prooâ—ed that there is neither rest nor the felicitie which we seeke to be found but in GOD onely and not in the world why seek we it besides god and not rather him in it Thys it is that blessed Saint Augustine admonisheth when he sayth Run ouer the sea the earth and all thinges search the whole world thou shalt euery way repent thy selfe except God be thy refuge ¶ The Authour disputeth of thys matter most copiously in the guide of a Sinner lib. 1. chap. 28. The Argument That the way of our Lord is no more hard and difficult but made plaine and easie by Christ and his benefites namely his Passion Resurrection and Ascention as also indeuouring in the same wee are assisted by the holy ghost CHAP. 21. THere are some that