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
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
but of eternall And if 〈◊〉 yeelding thy account thou shalt 〈◊〉 found to be much indebted alas 〈◊〉 horrible shall the anxieties and â—â—rows of thy soule be ô how conâ—â—sed shalt thou be and full of vnâ—â—iâ—full penitence how voide of all â—â—unsell and destitute of all solace Trulie the perturbation amongst the Princes of Iuda was very greaâ— wheÌ„ as the victorious sword of Caâ—â—sar King of Egypt did tyranniâ— thorow all the streetes of Ierusaleâ— when as thorowe the present payâ— and punishment they acknowleâ—â—ged theyr fore-passed crymes 〈◊〉 olde errours But there is no coâ—â—parison betwixt that confusion anâ— this whereof we now intreate 〈◊〉 in that houre what shal sinners doâ— whether shal they turne themselueâ— who shall defend them teares the are of no force there all repentanâ—â— is vnprofitable in that houre neâ—â—ther shall prayers be heard nor 〈◊〉 promises preuaile or any suretâ—â— be accepted When as the last moâ—ment of life is past there is no moâ—â— time of repent And if the forâ—â—said finde no place much lesse râ—â—ches nobility and honours of thâ— world shall helpe for the wise 〈◊〉 saith Riches shall not helpe in thâ— day of reuenge But iustice shâ—â—â— deliuer from death But when the vnhappie soule shalâ— see her selfe enuironed with so manie calamities what shall shee doe 〈◊〉 what shall shee say in what otheâ— â—â—rdes shall shee lament her lamenâ—â—â—le case then those which in times 〈◊〉 the Prophet vsed when he said 〈◊〉 paynes of death haue compasâ—â—â— mee rounde about and the â—â—ods of iniquitie haue troubled â—â—ee The dolours of hell haue enâ—â—oned me and the snares of death 〈◊〉 entrapped mee VVoe is me â—â—etch that I am what circle is this 〈◊〉 which my sinnes haue enclosed â—ee Howe suddainly and when I 〈◊〉 suspected doth this houre enâ—â—â—gle mee howe presseth it vpâ—n mee when I least thought of 〈◊〉 VVhat auayle mee myne hoâ—â—urs nowe What helpe me my â—â—gnities What all my friendes â—hat profitte will my Seruauntes â—â—vve bring mee VVhat fruite â—â—all I receaue of all those ritches 〈◊〉 goods which I was woont to â—â—ssesse For nowe a small fielde 〈◊〉 seauen foote long must suffice â—ee and I must be content with the â—arrowe roome of a Sepulcher and base winding sheete But that which is worst of all the â—ches which with so many sweats â—auailes I haue grated from others shall remaine heere behind othâ—â— men shall enioy them and consuâ—â—â— them in pleasures onely the sinâ—â— which I haue committed in gathâ—ring them shall accompany me thâ—â— I may sustaine condigne punishmeâ—â— for them What shall I doe with 〈◊〉 my pleasures and delights when they are past away and naughtâ— them remaines but the dreggs in 〈◊〉 bottome which are the scruples 〈◊〉 remorce of conscience which 〈◊〉 thornes prick and teare my miserâ—â—ble hart and shall crucifie the saâ—â— with perpetuall torments O dulâ—â— not to be indured ô my slouthâ—â—â— negligence worthy a thousand mâ—â—series how could it be that forgeâ—â—full of this time I haue not preparâ— my selfe to auoid these present calâ—mities How often was I warned 〈◊〉 this day yet haue I shutte vp miâ—â— eares to all counsailes Wretch thâ—â— I am why receaued I not discipline vvhy obayed I not my Maisters vvhy neglected I the wordes whicâ— they taught me I liued wickedly 〈◊〉 the midst of the church amongâ—â— the people of God defiled my selfe with all sorts of impiety In thes◠〈◊〉 such like lamentable expostulaâ—â—s shall sinners deplore their vnâ—â—py fortunes these shall be their â—â—ditations these their consideratiâ—â—â— these their confessions â—ut why trauaile I in vaine who 〈◊〉 wise who so eloquent that 〈◊〉 sufficiently expresse or describe 〈◊〉 sâ—uerity and rigour of that iudgâ—â—nt Wee reade of a certaine deâ—â—â—ed that after his death appeared his friend greeuouslie afflicted 〈◊〉 oppressed with great dolours 〈◊〉 a dreadfull and lamentable â—â—ce exclaiming thus No man beâ—â—â—eth no man beleeueth no man â—eeueth His friend amazed with 〈◊〉 demaunded of him what hee â—ant by that lamentation to whoÌ„â—â—re aunswered thus No man beâ—â—ueth howe strictly God iudgeth 〈◊〉 how seuerely he punisheth In â—â—â—firmation of which matter I â—â—â—ke it not vnprofitable to report â—his place an example of wonderâ—â—â— admiration which Iohn Climaâ—â—â— reporteth to haue happened in 〈◊〉 time to a certaine Monke For saith I will not omit also to relate 〈◊〉 History of a certaine solitarie votary which dwelt in Coreb. 〈◊〉 when hee had liued negligently long time without any care at all 〈◊〉 his soule at length ceazed by a siâ—â—â—nes was brought to the last gasâ— And when the soule had wholy fâ—â—â—saken the body after an houres 〈◊〉 he was restored againe to life 〈◊〉 vpon hee besought euery one 〈◊〉 that wee should from thence 〈◊〉 immediatly depart from him 〈◊〉 closing vp the dore of his cell 〈◊〉 stones he remained there encloâ—â— for twelue yeeres space speaking no man nor tasting any other 〈◊〉 but bread and water There sittâ—â—â— hee onely amazedly meditated 〈◊〉 that which he had seene during 〈◊〉 seperation from the body and 〈◊〉 fixed were his thoughts vppon 〈◊〉 same as that he neuer changed 〈◊〉 countenance but alwayes remâ—â—â—ning in that amazement he silenâ—â—â— poured foorth a streame of feruâ—â— teares And when hee grew 〈◊〉 vnto his death breaking open 〈◊〉 dore of his cell wee entred in 〈◊〉 him And when wee humbly 〈◊〉 sought him to giue vs one word 〈◊〉 ghostly instruction at last we onâ—â— â—â—â—orted this froÌ„ him Pardon mee 〈◊〉 man that hath truly the memoâ—â— of death may euer commit sin 〈◊〉 wee were strooken with wonâ—â—rfull admiration beholding him 〈◊〉 first had beene so negligent to 〈◊〉 so suddainly changed and by a â—â—st blessed transformation to be â—â—de another man Hetherto Cliâ—â—chus who was an eye-witnesse of 〈◊〉 this who testâ—fieth that which 〈◊〉 sawe in his writings So that no 〈◊〉 although it may seeme increâ—â—â—â—le to som ought to doubt hereâ—â— especially sith hee is both a true 〈◊〉 a faithfull witnes Nowe in this storie there are 〈◊〉 thinges which deseruedly vvee â—â—ght to feare considering the lyfe â—â—ich this holy man led and much 〈◊〉 the vision which hee sawe â—â—ence sprung that his manner of 〈◊〉 which euer after during his â—â—ole life he obserued These therâ—â—â—e sufficiently approoue that to be 〈◊〉 which is spoken by the Wiseâ—an Remember thy end thou 〈◊〉 not sinne for euer Least thereâ—â—re my brother thou shouldest 〈◊〉 into the like calamities I beseech thee with great attention of mindâ— to discusse examine often repâ—â—â— these things aforesaid alwaies 〈◊〉 euery where present theÌ„ to thy mâ—â—mory But amongst all the rest 〈◊〉 graue coÌ„sideration attentiue mâ—â—mory these three things in especiâ—â—â— The first whereof is that thou coâ—â—sider the greatnes of the punishâ—â—â—â— which thou shalt feele in the hoâ—â—â— of death for the multitude of 〈◊〉 sinnes wherwith thou hast offendâ—â— the Diuine bounty Secondly 〈◊〉 thou diligently wey with what â—â—â—sire thou shalt then wish that 〈◊〉
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
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
not inuite vs to the loue seruice of our Lord. So that as many creatures as there are in this world so many Preachers are they books reasons and voyces which excite and inuite vs to that office How is it therefore possible that so many voyces so many promises so many threatnings suffice not to worke the same in vs vvhat could God doe more then he did and promise more liberally then he promised and threaten moâ—e seuerely then hee threatned that hee might draw vs to him and driue vs from sinnes And is the arrogance of men as yet so great or to speake more aptly are men in such sort inchanted that hauing faith they feare not to rest all their life time in sins to goe to bed in sinne to rise and awake from sleepe in sinne I and that with such security and without any scruple as that neither for the same sleepe flieth from their eyes neyther their appetite to eate perisheth in no other sort then if all they beleeue were dreames or that the Euangelists did write were lies Tell me thou traytour tell mee thou Titius that art to burne in perpetuall flames of hell what morâ— couldst thou doe although that alâ— that thou beleeuest were lies For â— see thee for feare of temporall iustice refraine thy appetites in somâ— sort but for the feare of God I see thee not abstaine from any thing to which thy voluptuousnes draweth thee neyther estewest thou the reuenge neither doest thou that which he commaundeth neither art thou ashamed to doe all that which thou desirest if thou hast power to performe it Tell me thou blind man tell me thou foole in such security what doth the worme of thy conscience where is thy faith where is thy braine where thy iudgment where thy reason which as thou art a man is onely remaining vnto thee How canst thou but feare so great assured and true perrils And if a man should sette meate before â—hee another though a lyer shold â—ay they were infected with venom durst thou either prooue or tast theÌ„ although they were most delicate â—nd sweet and not beleeue the lyer â—hat told thee this And if the Proâ—hets Apostles Euangelists yea and God himselfe should affirme say â—nto thee Death is in that pot c. â—eath is in this meate ô wretched â—an death is in this little pleasure â—hich the deuil presenteth thee with â—ow can it be but that thou shoulâ—â—â— be afraid to take Death with thine owne hands and drink thine owne perdition what doth that faith doe â—eere in thy hart what the iudgement what the reason that thou hast where is thy light when as none of these can stay the streame of thy sinnes O wretch franticke sencelesse strooken with astonishment by the enemy condemned to perpetuall darknes interiour exteriour for from this to these is a short cut blind to see thine owne misery ignorant to vnderstand thine owne harmes and harder then adamant that feelest not the mallet of the diuine worde O a thousand times miserable worthy whom all men should bemoane not in other teares theÌ„ he shed for thy perdition who said O if thou likewise hadst known yea euen in this thy day thâ— things that belonged to thy peaceâ— what to thy tranquility what to thâ— riches which God hath prepared foâ— thee but now they are hidden froâ— thine eyes O wretched day of thâ— natiuity but more wretched the 〈◊〉 of thy death which shall be the beâ—ginning of thy perdition Alas 〈◊〉 farre more better had it beene that thou hadst neuer beene borne then perpetually to be damned Howe far better had it beene if thou hadst not beene baptized nor professour of the faith for because thou hast abused them thy damnation shall be the greater For if the light of reason suffice to make the Philosophers inexcusable because wheÌ„ they knew God they glorified him not neither thanked him as God as saith the Apostle How lesse excusable are they who hauing receaued the light of faith and the water of baptisme so often times come to his supper to receaue God himselfe and daily heare his diuine doctrine if they doe no more then those Philosophers What other thing is to be concluded of all these which are hetherto said then that there is not any either vnderstanding wisedome or counsaile in the world then that forsaking the occupations and impediments of this life we folow the only and certaine path that leadeth vs to true peace and eternall life To this reason equity and the law inuite vs to this heauen earth hell life death iustice and Gods mercy To this especially the holy ghost exhorteth vs by the mouth of Ecclesiasticus saying My sonne receaue learning froÌ„ thy youth and thou shalt find wisedom in thine olde age Euen as he that ploweth and hee that soweth come vnto her sustaine or expect the fruits therof with patience For in the work thereof thou shalt labor but a little and quickly shalt thou eate of the generations thereof Heare my sonne take the counsaile of vnderstanding despise not my precepts Thrust thy feete into her fetters and into her chaines thy neck subiect thy shoulders beare the same thou shalt not be wearie of her bonds Search her out and she wil appeare vnto thee being made continent leaue her not for in the later times shalt thou find rest in the same and it shall turne thee vnto ioy And her fetters shal be vnto thee a protection of strength and foundations of vertue and the garments thereof a stoole of glory for the ornament of life is in her and her bonds a healthfull thraldome Hetherto Ecclesiasticus By which words in some sort is vnderstoode howe great the beauty howe great the delights how much the liberty how many the ritches of true wisedom is which is vertue it selfe and the knowledge of God of which we now speake And if all these are not sufficient to conquer thy hurt lift vp thine eyes on high doe not thou regard the waters of this world which perish and vanish away But behold the Lord that hangeth on the Crosse dying and satisfying for thy sinns He hangeth there in that forme thou seest exspecting thee with his feete fastned with rough nailes his armes opened to receaue thee his head bowed that like to a prodigall sonne he may giue thee the kisse of new peace And from the Crosse hee calleth thee if perhaps thou heare him with so many voyces hee crieth vnto thee as he hath wounds in his body Imagine this most blessed Sauior speaking to thy hart saying Returne returne thou Sunamite returne returne I will receaue thee I know thou hast committed fornication with many louers yet returne to me and I will forgiue thee Returne to mee because I am thy Father thy God thy Creator thy Sauiour thy true friend thy only benefactor thy absolute felicity and thy last end In me shalt thou finde