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
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
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
â—reeuous theÌ„ any affliction orpaine â—n thys lyfe and in continuance of â—yme without comparison more â—ong and it is also farrelesse that alâ—ighty God requireth at our hands what madnes is that of ours not to endure so small labours so shoâ— molestations by which wee may estewe eternall torments Who is hee that seeth not at least-wise that this is the greatest errour of this world yea and intollerable madnesse But the fruite thereof shal be that the man that will not deliuer him selfe heere by small labours of a penitent lyfe from so many mischiefes shal there suffer eternal torments without any fruite or profit The figure heereof wee haue in the fornace which King Nabuchodonozer caused to bee kindled iâ— Babylon whose flame was extended aboue the Fornace nine fortie cubites but for the defect of one cubite it attayned not to the number of fifty which signifieth the yeere of Iubile that wee may vnderstand that those eternal flame of Babilon that is hell although â—boue measure they burne and cruelly torment the vnhappy damned yet shall they neuer come to that that they attaine the grace of the true Iubile O punishment without fruite ô â—arren teares ô penalties hard and â—euere yet voyde of all hope solâ—â—ce howe little in comparison of â—hat which the damned endure â—here if it had in this world beene â—oluntarily vndertaken might haue â—reserued them from these euils ¶ Of thys matter hee purposelie â—reateth in his Memoriall the first â—art chap. 1. in his first booke of prayer meditation the 5. tractate and in the booke of the guyde of a Sinner cap. 10. The preface of the Collector vpon the succedent chapters of the benefites of GOD. CHAP. 6. ALthough Vertue bee by it selfe prayse-woorthy and without it nothing may be laudable neither may there bee any thing more amiable and that more allureth men to good lyfe then the same yet so are the manners of this world corupted that the most part of men striue who shall out-strip other in the race of iniquitie the desire of sin dailâ—e increaseth and shamefastnes dailâ—â— decreaseth and so is wickednessâ— publiquely set to sale that it preuaileth in all mens harts whereas innocence is not rare but nothing aâ— all For which cause that which men ought to doe willingly for the loue of honestie and vertue to that now by manie reasons and arguments promises and threatnings they are partly without intermission to bee inuited partly to bee compelled that leauing vices they may followe vertues and renouncing the world with more cleannesse of life they may wholy and onely incline to the seruice of God Neyther is vertue so weake neyther this matter so poore naked that it wanteth diuers effectual arguments to incite and perswade the performance heereof For whetheâ— we consider things past things present or things to come all of these eyther allure or compell vs to vertue and the seruice of God Of the future wee haue already spoken wheron if a man wil seriously think â—nd like a cleane beast chewe the â—nd hee shal finde sharpe poynted goades infixed thereby in his mind To things present and past pertaine â—he blessings of God of which some wee haue already receiued otherâ—ome wee receiue daily all which both by theyr goodnes compell vs â—o obey God except wee will be ingrate inuite vs by their profit that the streames of benefits might flow more bountifully which otherwise would be dryed vp For ingratituâ—e as S. Bernard testifieth is a burning winde drying vp the fountaines of pietie the dewe of mercy and the floods of grace Yea and wheÌ„ a certaine old Souldiour beeing called in question was in danger to loose his cause hee publiquely came to Augustus Caesar praying him to stand by him in his cause Caesar gaue him presently a selected aduocate out of his company and commended the clyent vnto him Hereat the souldier cried out But I Caesar when thou wert in danger in thy Actian warre â—ought not for a deputy but fought for thee in person therwith discouered his scarrs Caesar was heereat ashamed and vndertooke his cauâ—â— fearing least he should not onely be thought proud but also vngrateful Such impressions and motiues haue the memory of benefites receaued If so great a Caesar were so much mooued by a common souldiers wounds receiued in his behalfe that he rewarded one curtesie with another why shoulde not I say not the scarres but the death also of so great a Maiesty wherby we are redeemed preuaile with vs most abiect wretched men and this one is so great a benefit as why should I speake of the others which are infinite Whether therefore wee respect honestie and profit whether their contraries heereby we are inuited thereby inforced to followe Vertue and to addict our selues to the seruice of God But the diuine benefits although they are infinite yet may they be reduced vnto fiue kindes namelie Creation Conseruation Redemption Iustification and Predestination Of which fiue kindes of benefites we wil orderly intreat For this coÌ„sideration is profitable for diuers causes especially for three which are thus rehearsed by our Authour If we may belieue Aristotle goodnes is amiable by it selfe for euerie one is diligently fixed on the loue of himselfe As therefore men by naturall inclination are louers of themselues and of theyr owne profit so when they manifestly perceiue that all that which they haue is of the meare liberality and voluntarie gift of God himselfe and their eternall Benefactor they are suddainly inclined to the loue of him from whom they know theyr graces are receiued Hence it is that amongst all considerations which are auailable towards the attainement of the loue of GOD thys is most effectuall which setteth before our eyes the dâ—uine benefits For euery seueâ—all benefite receiued by vs is as it were a Fornace or burning fire kindling by his cleere flames the loue of almighty GOD in vs. And consequently to meditate on many benefits is to kindle many fires by whose ardent heate our harts are more and more inflamed with the loue of God For this consideration is profitable to the ende that a man desirous to serue God may be the more excited to his seruice and become more forward when he shall consider the great obligation whereby he is tyeâ— by so many benefits which he hatâ— receaued from God For if a Parraâ— a Larke and other birds and beasts doe for this cause no otherwise then if they were beasts endued with reason aunswer thâ—m and obay them in all those thinges which they are commaunded to doe How more requisite is it that they doe the like who haue receaued farre more benefits and haue greater iudgement to acknowledge the same For when a man with great attention reckoneth vp with himselfe of the one part the multitude of the benefites which he hath receaued from God and on the other part calleth to remembrance the multitude of sinnes by which hee requiteth the
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
a newe bond behold a new chayne by which no lesse then by the precedent thy hart is tyed and bound to desire vertue serue â—â—y Lord God The Argument Notwithstanding the most grieuous diuers commination of the diuine iustice the great rewards which are promised to those that are studious of vertue the greater part of men followeth wickednesse The cause of this mischiefe is the generall error of men which perswadeth theÌ„ that all the rewards of vertue doe appertaine to the world to come That vertue heere iâ—â—â—dious difficult and poorâ— without hauing in this world â—yther reward or sollace whereas it hath many worthy priuiledges which the godly enioy iâ— this world but very many miseries contrary calamities where-with the wicked are exagitated CHAP. 13. NOt without cause might a man ask this question why amongst christians that belieue all these thinges and confesse yâ— which hetherto hath beene spoken there are found so many who neglecting vertues follow vices that euill hath not one only roote but many diuers But amongst others and they not the least is this A certaine generall error in which the men of this world liue beleeuing that all that which God promiseth to the louers of vertue is reserued for the future life and that in this present world none of these are to bee exspected For which cause whereas man dooth highly affect reward and is chiefely drawne by profit and is not moued but by things present yea and such things as are obiect to the exteriour sences when he seeth nothing present hee setteth light by that which is to come So seemeth it that the Iewes did in the time of the Prophets For when Ezechiell by the commaundement of God proposed vnto them great promises or denounced vnto them dire comminaâ—ions they hist and after a contemptible sort disdained all things saying The vision that this man seeth is of a long date and he prophecieth of times far hence So likewise mock-king the Prophet Esay they contemned his words and said Commaund and recommaund send and send againe exspect and reexspect exspect and reexspect a little there a little there This is one of the chiefest reasons which calleth peruerse men from the obseruance of the commaundements of God perswading theÌ„selues that in this world there is no reward prefixed for vertue but that all things are reserued for the world to come This considered that great wise man when he said Truly because the sentence is not speedily pronounced against the wicked without any feare the â—onns of men perpetrate wickednes And another wise man addeth That amongst all things that are done vnder the sunne the worst is and that which giueth greatest occasion to the wicked of committing sin that euils fall vpon the iust as if â—hey had done the works of the wicked and the wicked somtimes liue so â—ecâ—â—ely as if they had done the deedes of the iust or because all things are equall to the iust the impious the good and the euill the cleane and the vncleane to him that offereth sacrifice and him that conâ—emneth it As the good man so also the sinner as the perluâ—ed so likewise heâ— that speaketh truth Where 〈◊〉 he sayth And the harts of the sonâ—â— of men are filled with malice and contempt in theyr lyfe and hereafter they shall lead vnto hell But that which Salomon heere speaketh the euill wicked themselues confesse in the Prophecie of Malachy saying Vaine is hee that serueth God and what hath it profited that we haue kept his precepts and that wee haue walked circumspectly before the Lord of hostes We therfore call the arrogant blessed because they are builded vp doing impiety tempting God yet are saued These things say the wicked and these are they that â—hieâ—â—ly deâ—ayne them in their impietie For as S. Ambrose sayth they thinke it to be a hard matter to buy theyâ— hope by their perrill that is to obtayne the future blessings by the hazarde of the present and to giue that which is in theyr possession for such thinges as seeme as yet to bee very farre from them To roote out that pestilent error I knowe not truly from wheâ—ce â— beginning may be more commodiously taken then froÌ„ those woâ—â—â— and teares of our Sauior with which â—e in times past bewept that miserable Citty of Ierusalem saying For if thou also hadst knowne and that â—ruly in thys thy day those thinges that belong to thy peace but nowe are they hidden from thine eyes Christ knewe on the one side that with himselfe all the graces and celestiall treasures descended vppon â—hose of Ierusalem and on the other side he saw the blind and miserable people ignorant thereof vnwilâ—ing to know it and therefore that â—n vtter ouerthrow attended them For thys cause deploreth hee them The like cause haue wee to bewaile the louers of thys world whilst here wee see the pulchritude of vertue â—nd the wonderfull graces great â—iches that attend thereon There â—owe farre these thinges are remooâ—ed and hidden from the eyes of men drowned in earthly thoughts â—s also in what sort vertue changeth â—er place and dispersed thorow the â—hole world findeth no place seâ—â—rely to dwell in O if God would open the eyes of â—hese men that they might see the â—reasures ritches peace liberty light tranquillity delights fauours and goods which follow vertue euen as slaues euen in this life howe much would they esteeme her with how great desire would they aspire thervnto with howe great study with how many labouâ—s would they seek her But nowe all these thinges are hidden from their eyes and they behold nothing but the externall semblance of vertue not tasting the interiour sweetnes thereof and therefore think they that there is nothing in the same that is not hard difficult ane vnsauorie deeming this monâ— currant not in this present but the future life yet if there be any good therein thy suppose the same to appertaine to another world not vnâ—o this But thou whatsoeuer thou art thâ—â— so thinkest why considerest thâ—â— not the assistance that GOD haâ—â— prepared for vs to ouercome thâ—â— difficulty of which sort are the vertues infused the giftes of the 〈◊〉 Ghost the Sacraments of the neâ—â— law with many other graces and â—â—uine helps which are vnto vs as 〈◊〉 Oares and sailes to the shippe and wings to the birds Thou oughtst to haue remembred that God not onely promised his the goods of glory but also of grace those for the future life this for the present according to that of the Prophet Our Lord will giue grace and glorie which are like two cofers furnished with all blessings the one for this life the other for the future If the woâ—ld and the deuill for the seruices which their followers doe vnto them bestow so many kindes of fauours pleasures and delights at leastwise in appearance Howe is it possible that God should be so niggard to his friends and
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
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
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