Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	life_n	way_n	word_n	6,997	5	4.4942	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06448	Granados spirituall and heauenlie exercises Deuided into seauen pithie and briefe meditations, for euery day in the vveeke one. Written in Spanish, by the learned and reuerend diuine, F. Lewes of Granado. Since translated into the Latine, Italian French, and the Germaine tongue. And now englished by Francis Meres, Maister of Artes of both Vniuersities, and student in Diuinitie.; Meditaciones para todos los días de la semana. English	Luis, de Granada, 1504-1588.; Meres, Francis, 1565-1647.	1598 (1598)	STC 16920; ESTC S107751	68,524	280

it shall lament that for so small and momentany a pleasure it hath lost the perpetuall felicity of euerlasting blessednes It shall blush be ashamed that for the flesh which shal be cast vnto wormes to eate it neglected and despised it selfe which should haue liued in the society and felowship of Angels And lifting vp the beams of her vnderstanding and considering of those immortall riches of heauen and seeing that shee hath changed them for the miseries of this life shee shall bee exceedingly afflicted and vtterlie confounded VVhen she shall turne her eyes to view the vanities of this world and the darknes of the earth shee shall admire and vvonder at the brightnes of the light glistering aboue her and shall manifestlie knovve that thys worlde is night and darknesse The breaste shall beginne to pant and beate the forehead shall waxe stiffe whence cold svveate shall issue the eyes shall growe dimme the eares deaffe the nose shall sinke downe the nosethrils shall bee filled vvith filth and corruption the countenance shal wax wanne and pale the mouth shall bee distorted and pursed the lippes shall grow blew the hands cold the pulse shall faint and languish novve beating neuer a whitte novve stryking softlie and sometymes creeping lyke a vvorme or a pysmier the feete shall vvax cold and the whole flesh shal turne to corruption Those antecedent tokens of death neerely approching and these neerer signes beeing at hand the euil works which she hath done the wordes which she hath spoken and the cogitations which she hath thoght vpon shall also approach and both the workes wordes and thoughts shall be witnesses against a miserable sinner they shall stand in his sight will he nill he he shall be constrayned to see them At the one side of him there shall bee deuils present and at the other Angells these shall comfort him dying the other shall accuse him and both of them shall earnestly expect which of them shall carry him away with them If there be in him signes of piety and contrition he shall be glad at the sight of the Angels and hee shall take courage to depart vvith thys sweete and happie companie But if on the left side there shal bee present so obscure and so hatefull a multitude of sinns so vncleane and stinking that the Iudge cannot abide the smell of them thē the miserable soule shall forth-with faint for feare it shall bee disturbed with violence of perturbations shall bee compelled to forsake the prison of the miserable flesh Then the soule shall runne to the mouth to the eyes to the eares to the nosethrils seeking which way it may get forth finding all thinges shut vp and closed it shall breake through which when it hath so done and shall looke round about casting her eyes on euery side and seeing her selfe condemned shee shall curse and banne her selfe exclaiming and crying out O the cursed soule of one excomunicate of a theefe of a Church robber of an adulterer of an vsurer And whē the wretched soule shal view the vvhite and vnspotted garment that was giuē her in baptisme to be nowe blacker then pitch she shal sigh and mourn vvith greate lamentation and howling saying Woe is mee woe is mee miserable wretch who hath changed my garmēt it was whiter then snow and nowe it is blacker then pitch Then the deuill will presentlie step forth who wil mock thee and say O my soule doe not meruaile beholde it is I that haue prepared for thee thys blacke garmeut with which vesture the greater part of the worlde is inuested to vvhich thou hast alwayes beene obsequious which thou hast credited which thou with me hast imployed thy selfe in alwayes follovving myne aduice and counsaile therefore with mee thou shalt for euer dvvell in mine infernal kingdom where there is sorrowe without ioy hunger without meate thyrst without drinke darknes without light stinke without sweetnesse greefe without comfort mourning vvithout consolation teares without ceasing hideous noyse vvithout silence howling without melody burning fire without refreshing a violent wind without calmnes heat without ende and all euill without any good Therefore arise my loue goe with me behold all the infernal spirites doe come to meet thee Then also shall bee present the Angel of GOD to vvhom the soule was committed saying Happie and blessed are they who in this worlde haue not spotted nor blemished theyr garments O vnhappy soule ô friend of deuils ô the cursed creature of the omnipotent God I alwayes stood by thee and thou sawest mee not I alwayes admonished thee and thou wouldest not heare me I alwayes suggested good counsailes vnto thee and thou wouldest not beleeue mee Therefore now get thee gone to hell into the handling of deuills that is to the place of torments vvhich are prepared for thee according to thy deserts Who can expresse the multitude of hellish fiends that with great fiercenes shal runne to catch the vnhappie soule and carrie it to euerlasting torments who despitely insulting ouer it and mocking it shall say O how proude hast thou beene heeretofore How delicately and sumptuously hast thou banquetted How finelie curiously hast thou been cloathed Howe valiant and prosperous hast thou alwayes been Tell vs why doest thou not now eate why doest thou not drinke vvhy art thou not gallantlie apparrelled Why doest thou not nowe play and reioyce with thy wife children and friends Then the miserable soule shall curse the bodie saying O temple of the deuill whose works haue polluted mee ô cursed earth ô habitation of sathan arise now and goe with mee and thou shalt see the place of torments prepared for thee in vvhich I shall dwell vvithout thee till the comming of the Iudge and then also shalt thou come hither and for euer shalt bee tormented with mee Cursed bee thine eyes vvhich would not see the light of truth and the vvay of righteousnesse cursed bee thine eares which refused to heare the wordes of eternall lyfe Cursed bee thy nosethrills vvhich disdayned to smell the most sweete sauour of vertue Cursed be thy lippes and tongue and cursed bee thy mouth that would neither taste the ioy of glory nor prayse theyr Creatour Cursed bee thy handes vvhich denyed almes to the poore Cursed be thine heart vvhich brought foorth so many and so vncleane cogitations and counsayles Cursed bee thy feete vvhich vvould not frequente the Church of Christ Iesus Cursed bee thy members vvhich neuer brought foorth the vvorkes of repentance And cursed bee all thy workes which haue deserued so cruell and so endlesse torments Consider therefore my brother from vvhat great daungers and feares thou mayst nowe delyuer thy selfe if so novve through the feare of death thou endeuourest so to lyue that when it commeth thou mayst say with Dauid Into thy handes ô Lorde I commende my spirite Learne novv to dye to the vvorlde that thou mayest lyue vvith Iesus Christ. Learne nowe to contemne all thinges that thou mayst freelie

times in going or labouring oftentimes is of greater dignity and efficacy then other prolixe exercises or copious prayers This exercise is more profitably done by desires and inward sighings and mournings then by words albeit wordes helpe at al times which a man may now and then vtter after this or such like manner O blessed Iesu ô the sweetnes and delight of my hart ô the life of my soule when shall I please thee in all things and at all times When shall I perfectly dye vnto my selfe Whē shall I preferre thee before all creatures When shall there not liue any other thing in mee besides thy selfe ô Lord Haue mercy vpon me ô Lord and helpe me I salute thy wounds ô Lord as it were fresh flourishing roses hide me ô lord in them and wash mee in them that I may be throghly cleane and inflamed with thy loue O Lord God ô admirable beginning ô the piety of amiable charity ô the dearest light of my vnderstanding ô the rest of my vvill vvhen shall I feruently and ardently loue thee Vouchsafe ô lord to shoote through my soule vvith the dart of thy loue vouchsafe to associate and vnite mee vnto thee that I may bee one vvith thee O my desire ô my hope ô my refreshing and comfort O that my soule were worthy thyne embraces that all the drowsines and luke-warmnes of my soule might be consumed with the fire of thy loue O the soule of my soule ô the life of my life I wholy desire thee and offer my selfe wholy vnto thee wholy to thee that art all in all one to one and only to thee alone O that it had place in me that thou spakest to thy Father O holy Father let them be one as wee are one I in them and thou in me that they may be made perfect in one I neyther will nor wish any other thing I desire none other thing I entreate none other thing of thee for thou alone art sufficient for me Thou art my father thou art my mother thou art my defender my leader and all my good Thou art wholy louely vvholy delightfull wholy faithfull Who was euer so liberall that would giue him selfe vvho euer loued so tenderly that would deliuer himselfe vnto death for a vile creature Who vvas euer so humble that hath so debased and ecclipsed his Maiesty O Lorde thou despisest no man disdaynest no man reiectest no man that sueth vnto thee yea thou callest and prouokest them to come meete thee for it is thy delight to conuerse with the children of men O Lorde the Angells doe blesse and prayse thee what other thing hast thou found in vs but pollutions and blemishes of sin Wherefore wouldest thou be with vs to the end of the vvorld Was it not enough for thee that thou sufferedst for vs but that thou must leaue thy Sacraments for a medicine vnto vs and thy Angells for our companions and protectours And albeit we be vnthankfull for so great benefites yet thou wouldest dwell among vs for thou art so good and gracious that thou canst not deny thy selfe Therfore ô Lord let vs make if so it please thee a league couenant take thou charge of me and I will take charge of thee Doe with me ô Lord as it pleaseth thee for thou knowest what I want and what is meete for mee I will be thine and no others Giue me grace ô Lord that I may not seeke nor desire any thing but thee and that I may wholy offer yeeld vp my selfe vnto thee O sire that enlightenest me ô charity that inflamest me ô light illuminating me ô my rest ô my life ô my loue who alwayes burnest and neuer art extinguished vvhen shall I perfectly loue thee When shall I embrace thee with the naked arms of my soule Whē shall I despise my selfe and the whole vvorld for the loue of thee When shall my soule with al her powers strength bee vnited vnto thee When shall I be swallowed vp in the bottomles depth of thy loue O thou most sweete most louing most beautifull most wise most rich most noble most precious and most worthy to be loued and worshipped when shall I so loue thee that I may lie drowned wholy in thy loue O the life of my soule who didst vndergoe the burthen of death that thou mightest reuiue me and dying didst kill death kill ô Lord me also that is slay all my peruerse inclinations to euill my will also and whatsoeuer hindereth whereby thou mayst not liue with mee But after that thou hast thus killed me make me to liue with thee by loue and a true faith that I may faithfully obserue all thy commaundements and the precepts of my superiours and that I may only prosecute follow those things that are of the spirit O most bountifull and gracious Iesu giue me a perfect hatred and loathing of sinne and a perfect cōuersion of hart vnto thee that all my thoughts and all my desires may be busied and conuersant in thee alone and about thee alone O life vvithout which I dye ô truth without which I am deceaued ô way without which I goe astray ô saluation without which I perrish ô light without which I walk in darknes Doe not ô Lord doe not suffer that at any time I should be plucked away from thee for in thee alone I liue without thee I dye in thee I am safe and without thee I perish in thee I am some body but without thee I am no body As I shall more manifestly declare in the sequent considerations which shall be vnto mee as a most cleare glasse which I looking into with open stedfast and constant eies shall see both the magnitude and multitude of my miseries A SPIRITVA'L and heauenly Exercise deuided into seauen pithy and briefe Meditations for euery day in the weeke one The first Meditation for Monday of the miserie in which man is created THE Prophet Ieremy deploring the misery of his own condition saith How is it that I cam forth of the wombe to see labour and sorrow that my dayes should be consumed with shame If the Prophet sanctified in his mothers vvombe so lamentablie spake of himselfe what shall I miserable and vvretched man say conceaued and borne of my Mother in sinne Hugo de S. Victore doth very well counsaile vs ô man sayth he learne to know thy selfe Thou art better if thou knowest thy self then if neglecting thy self thou knevvest the motions of the starres the vertue of hearbs the complexions of men and the natures of al heauenly earthly creatures For many men know many things and know not themselues vvhen as the knowledge of our selues is the chiefest Philosophy Consider therefore ô man vvhat thou wast before thou wert born what thou art now thou art borne vntill thou returne to dust and what thou shalt be after death Before thou wast borne wast thou any other thing but an impure and vncleane matter conceaued

maketh a man the child seruant of the deuil hence is that of Iohn He that committeth sin is of the deuill And our Lord saith in the Gospell Yee are of your father the deuill Therfore ô thou sinner howe vnhappy art thou that feelest so great losses and dammages take pitty therefore on thine owne soule and doe not burden and loade it with sinnes These things being thus remember ô man and acknovvledge these three mayne and huge mischiefes which sinne bringeth vnto thee that is the offending of God the reioycing of the deuill and infernall torments Consider furthermore the noblenes of thy soul and hovve daungerous thy wounds be which could not be healed but onely by the blood and woundes of the Sonne of God Vnlesse the wounds of thy soule had been euerlastingly mortall and deadly the Son of God had not died for them Therefore doe not sleightly prize or lightly weigh the concupiscences of thy soule which that same supreame Maiesty of God did so greatly and highly account of Hee aboundantly poured out teares for thee euery night wash thou thy bed with teares water thy couch with continuall contrition He shed his blood for thee shed also thine by the daily affliction of thine hart and continuall tribulation of thy spirit Doe not regard what thy body desireth but respect vvhat thy soule willeth for Saint Gregory sayth where the body liueth a while in delights there the soule is tortured with perpetuall torments And by how much the body is afflicted in this life by so much the spirit reioyceth in the other Therefore Saint Augustine admonisheth vs very well Let vs denie our owne vvills for Iesus Christ for they must once be forsaken neither doth it please God that for temporall things we should loose eternall blessings If thou wast permitted certayne yeares to liue in the delights of this flesh with this cōdition that afterwards thine eyes should be plucked out or that thou being depriued of all delicates shouldest most miserably perrish through hunger and thirst and wretchedly contend with famine affliction misery I perswade my self that thou wouldest neuer wish for such manner of delicats What I pray thee is this life In truth it is not the space of one moneth vvhat doe I say of a moneth Nay it is not the space of one houre not of a minute no not of a moment if it bee compared to that eternall beatitude or to those torments of hell vvhich haue none ende and lyke which none can bee thought of The third Meditation for Wednesday howe dangerous it is to deferre repentance OVR Redeemer inuiting vs all vnto repentance sayth If any man will follow mee let him forsake himselfe and take vp his Crosse and follow mee for whosoeuer vvill saue his lyfe shall loose it It is necessary that all sinners doe take vp thys Crosse and carry it with perseuerance if they desire to raigne with Christ Iesus Wherefore Saint Hierome writing to Susanna saith that repentance ought to be equall or greater then the sinnes That repentance is necessary sayth hee which may either equalize the faults or exceede them And Saint Augustine saith Whosoeuer will be saued it is necesary that hee be washed at the least with the teares of the contrition of his hart being cleansed before by baptisme from all those blemishes and pollutions which sinne had spotted and soyled him withall But if thou shalt say that this is a hard saying and that thou canst not forsake the world nor hate thy flesh nor chastice thy body heare what is sayd not of mee but of Saint Hierome It is a difficult thing nay it is impossible that any one should enioy both present and future blessings that hee should fill his belly heere and his soule there that from delicacies he should passe vnto delightes that in both worlds he should be graced carry his head aloft and that hee should appeare glorious both in heauen in earth Which sentence Saint Gregory confirmeth Many saith he doe desire to flye out of the exile of this present life vnto celestiall ioy who in the meane time will not forsake the pleasures of this world The grace of Christ Iesus doth call them but the concupiscence of the world doth detaine thē They desire to dye the death of the righteous but they wil not liue as they doe such shall euerlastingly perrish because theyr works shal follow them The austerity of holy Iohn Baptists life sayth Saint Bernard is a hard sentence of death vnto sinners who when there arose not a greater then hee among those that are born of women did so chastice correct and afflict his most innocent body and yee hast to be clothed with silke fine linnen and purple and to fare deliciously O wicked man this is not the Kings high vvay vnto heauen Remember the rich glutton who vvas the Lorde of such great wealth who was cloathed in purple and fine linnen fared wel delicatly euery day who afterwards could not haue one smal drop of water to coole his tong beeing tormented in the midst of the flames of hel Cōsider this ô my frend repent whilst thou hast time Heare what Saint Gregory saith Although God promiseth pardō vnto the penitent yet he hath not promised to morrow vnto a sinner It is repentance to deplore sins past not to cōmit any hereafter Therfore it is very well sayde of S. Augustine Vaine is that repētance which the future fault doth pollute lamentations do nothing profit if sins be multiplied it nothing auaileth to craue pardon for euils if eftsoons thou renuest reiteratest thy follies We must note for the further manifestation of this matter that true repentance doth cōsist of three parts which are contrition of hart cōfession of mouth satisfaction of deed For we haue offended God three maner of vvayes by delight of thought by lapse of tong and by pride of works and these three are to be cured by three contrarie remedies delight of thought by the sorrow and contrition of hart the lapse of the tongue by the confession of the mouth and the pride of workes by vpright and vncorupted satisfaction Of these three parts therefore wee will speake and first of contrition which is a voluntary greefe taken for sinne committed with a purpose of confession satisfaction and heereafter not to sinne any more Contrition must haue foure degrees according to Bernard Furthermore know saith he that thou hast wholy recouered thy wits and sences if thou feelest thy conscience to be bitten with a fourefold compunction with a double shamfastnes and with a double feare Therfore in thy plangors and lamentations for thy selfe think of God thy maker think of thy father think of him who is bountiful gracious think of thy Lord and knowe that thou art guilty in each respect deplore and lament each offence thy feare doth make aunswer to the first and last thy

pompe in the night of this world to weak dimme eyes vvhich cannot iudge but by outward appearances But when that cleare and bright day of iudgement shall come wherein God shall reueale the darkest and obscurest thinges of our soules and shall manifest the secret counsailes of our harts then those that seemed happy and glorious shall be knowne to be filthy vile and without any hope of saluation Wherefore these mighty mē are like vnto Owls which flying in the darke doe seeme to cast some light from them but when the day ariseth they show blacke as they are If these gloriosoes had eyes to looke into theyr most vile riches and to behold the stinch and corruption of their owne flesh which shall be turned into ashes they that are nowe swelled and puffed vp and doe despise others through the noblenes of their birth theyr power and dignity should well perceaue hovve abiect base blacke and corrupt they are Wherefore I cannot be induced to thinke otherwise but that if they would deeply consider and weigh these thinges they would presently cast out of their harts al the earthly glory of this world knowing as Hierome saith that it is impossible that any one should be happy in both worlds and appeare glorious both in heauen and in earth Secondly the glory of thys world as we sayde is to be eschewed because it is fraile and without any cōstancy or foundation therfore it is like vnto a smoke or a vapour which the higher that it is lifted the lesse it is seene and to a flower of a good sent and fairenes which a little Sun-shyne dooth dry vp in a short time is vvithered with a little blast of wind and dooth loose all the beauty and fragrancy Such is the glory of the vvorld of vvhich Esaias sayde All flesh is grasse and all the grace and glory thereof is as the flower of the field The grasse withereth the flower fadeth and the glorie thereof passeth away Such are the louers of thys temporall momentany glory vvorthily compared to grasse vvhich grovveth on the topps of houses to day greene and to morrow not seene VVherefore the Wiseman sayth All power is of short continuance and hee that is a King to day to morrow is dead Tell me where is the povver and glory of King Assuerus vvho gouerned an hundred and tvventy prouinces VVhere is the glorie of great Alexander at whose presence the vvhole earth vvas husht to vvhom all Kings and Tyrants payed tribute as it is in the first Booke of the Macchabees VVhere is the glorie of that great Empyre by vvhich he conquered and subdued vnder him almost all the Kingdomes of the vvorlde Where are all the Princes and Potentates of the vvorld vvho raigned ouer both man and beast They are passed and gone avvay as a straunger or a Soiournour that tarryeth but for one day Trulie not one of them remaineth all their dayes vvere spente in vanitie and theyr yeares svviftly posted avvay Death feareth no man it swepeth all avvay without any difference or partiality it is a fierce cruell beast that spareth not any body it taketh avvay both the king and the begger and maketh all equal alike Thirdly the glory of thys world is to be auoided because it is deceitfull and dooth performe none of those thinges it promiseth but deceaueth all men in this life Which of the Princes and Emperours hath it not deluded promising vnto them long life peaceable honours a quiet empire when as it cannot prolong mans lyfe one houre VVho in earthly glory was lyke vnto Alexander who was neuer subdued in any warre who alwayes triumphed ouer his enemies vvho ouerthrew huge hoasts with a litle army who neuer besieged Citty but he tooke it neyther was there any prouince which did not obey his Empire But now when he seemed an absolute conquerour and purposed to passe the rest of his time in peace and tranquillity hee vvas on a suddaine poysoned Tell mee why doest thou follow and hunt after the glory of the world which cannot succour thee in death Fourthly as I said humaine glory and applause is to be auoyded and eschewed because it is a very euill and naughty pay-mayster for it promiseth glory and payeth euerlasting perdition and eternall confusion Wherfore the Lord saith by the Prophet I will turne their glory into shame So theyr strength shall bee turned into weakenes their wisedome into foolishnes and their pleasures into punishments For according to the quantity of the falt shall be the quantity of the punishment vvhich they shall be tormented vvith Heereupon Saint Hierome speaketh thus to the louers of this fleeting and deceitfull vvorld Woe bee vnto you miserable vvretches vvho endeuour to goe to heauen by the vvay of riches and pleasures and vnderstand not vvhat our Sauiour sayth That it is easier for a cammell to goe through the eye of a needle then for a rich man to enter into the kingdome of heauen Remember that this is a Diuine sentence and the words of him who sayth Heauen and earth shall passe but my words shall not passe O miserable vvretches and more inconstant then any wind howle mourne who are onely great and noble by the benefit of fortune but in deed are base abiect and blind vvith the smoake of vanitie with deceaueable honours and false dignities of this vvorlde Doe yee not see the shortnes of time howe death perhaps this might shal cut off the thred of your liues and that yee shall be tormented for euer in hell vvhere yee shall alwayes liue dying without end yea more dying then all the men that die in the world vvhere no rest shall be giuen but torments shall alwayes liue to reuenge Where yee shall not onely be tortured with men but also with deuils For so much the greater shall thy punishment be there as thy glory was greater here as thou hast liued in greater delicacies and delights See how our Sauiour that vnchāgable truth al whose deeds words are one instruction amōg his twelue apostles whō he choose would haue but one Bartholomew a noble man one Matthew a rich man hee chose all the other poore men and fishers that he might signifie that the noble and rich men of this world can hardly be saued and be made worthy of heauen For if by one onely sinne man became guilty of hell fire how shall a rich man be saued desirous and greedy of populer applause hunting after the fraile and mortall glory of this life which is none other thing then a filthy impure vessell and receite for all sinne full of pride and luxury full of couetousnes in the rich mighty and noble men of this world These are theeues that robbe the poore of that they should liue by vvho eate vp their labours killing and treading them vnder theyr feete vvhen notvvithstanding God hath blessed them vvith great aboundance of vvealth that they therby might nourish

much more copiouslie In this blessednes as S. Augustine sayth God shal fil and satisfie al the sences of the elect with inestimable ioy and pleasure for hee himselfe shall bee the obiect of them all he shal bee a glasse vnto their eyes honny vnto theyr mouthes musick vnto theyr eares sweet Balsamum vnto theyr noses a most delicate flower vnto their hands for to this purpose God became man that euery man might receiue by him internal blessednes for his soule in the contemplation of his diuinitie and external for his body in beholding his humanitie Briefely according to the saying both of Saint Augustine and Gregorie there shal be so great beautie of righteousnesse and glory of euerlasting light that if wee should suffer torments euery day if wee shoulde abide for a long tyme the paynes and tortures of hel that wee might bee admitted to see Christ in his glorie if it were but one day and haue felowship with his Saints certainely it were worth the suffering that wee might bee made partakers of so great blessednesse and glory Therefore it is sayde not without reason of the Psalmographer nor with a small desire A day ô Lord in thy Courts is better then a thousand other where And of Saint Bernard Who can cōprehend in thys lyfe hovve great the glory of the Saints of GOD shal be in the life euerlasting who shal see God and shal alwaies be with him who is al in al who is the cheefest good in whom is exceeding blessednesse and vnmeasurable ioy There is truth libertie loue perfect charitie there shal bee eternal societie constant amitie and perpetual securitie Rightly therefore sayth that reuerend Doctor Saint Augustine O ioy aboue all ioy for a man to see the face of God who hath created redeemed and glorified him certainely thys is the ioy of the Angels of the Saints For as Saint Gregory saith GOD is of so admirable beautie that the Angels who sitte vpon the Sun doe stil desire to see him There as Saint Augustine sayth is neyther vvicked men nor any kinde of wickednesse there is no aduersary nor any to resist there is no manner of enticement vnto sinne there is no want no reproching no rayling no nicknaming no accusation no dissembling no feare no disquietnes no payne no doubting no violence no discord but there dwelleth aboundance of peace fulnes of charitie eternall praise and thanks giuen vnto God secure rest without end and alvvayes ioy in the holy Ghost Hast thou heard ô my soule howe surpassing bee the ioyes how infinite the mirth how incomparable and incomprehensible is the light of that heauenlie Cittie O happy ioy ô true reioycing of the Saints who doe continuallie beholde the face and alvvayes possesse the company of God himselfe Therfore ô my soule let vs willingly relinquish the desire of these earthly thinges let vs banish out of our hearts the ioy of euill thoughts and beeing inflamed with the loue of that celestial and euerlasting ioy let vs returne and trauaile towards the heauenly Cittie in which wee are written and appoynted Cittizens as of the houshold of GOD heyres of his kingdome of glorie and fellow heires with his beloued Sonne Christ Iesus If thou demaundest howe this may be or by what means and helpe Heare what I shal say vnto thee The matter is put in the power of the willer and dooer The kingdome of heauen suffereth violence the kingdome of heauen ô man demaundeth none other price but thy selfe for it is worth so much as thou art giue thy selfe and thou shalt haue it VVhy art thou troubled about the price Remember that Christ hath giuen himselfe that hee might purchase of GOD his Father a kingdome for thee so in like manner giue thou thy selfe that thou mayst enioy this kingdome and let not sinne raigne in thy mortall body but the spirite for the obtaining of life O sinful soule ô soule ful of miserie if these thinges doe not yet mooue thee which I haue spoken of the excellencie and immensitie of that heauenly ioy which the elect of God doe for euer enioy that thou maist purchase it for thy selfe both by repentance and by diuine grace Consider I pray thee with great dread feare the most miserable estate the intollerable paynes and the vnspeakeable torments of hel that obscure and diabolical cittie that by the horror and terror of this consideration thou mayst bee conuerted vvyth all thine hart vnto the Lord. Therefore wee must first know that according to the diuersity of sinnes shal be the varietie of punishments For as Saint Gregory sayth VVee must knowe that there is but one fire in Hel but al sinners are not tormented in it after the same manner for euery one shal feele so much punishment there as he hath sinned heere And as in this vvorlde vvee are al vnder one Sunne yet we do not feele the heate al alike because one is more hote and another lesse hote so there in that fire there is not one manner of burning because heere what the diuersitie of bodies dooth for after one manner the fire doth burne chaff after another woode and after another yron that there dooth the diuersity of sinnes they haue the same fire and yet it dooth not burne al the damned that be therein alike That fire shal be kindled with the wrath of the Iudge shal burne euerlastingly neither shal it neede to bee kindled the second time as Iob witnesseth who sayth The fire that is not blowne or as Pagnine translateth it the vnquenchable fire shal deuour him Of the crueltie and torment of thys fire Sebastian sayth That there is as great a difference betweene materiall fire and the fire of hell as there is between painted fire on a wal and naturall fire Thys fire shall some-vvhat shine but it shal be no comfort vnto the damned but rather a greater punishment Wherevppon Saint Isidore sayth In hell there shal be a certaine obscure shyning by which the miserable damned shal be seen not that they may reioyce in it but that they may be more tormented whilst one seeth another For then the vvicked shal see those tormented with thē whom they haue inordinatelie loued in this worlde that they may nowe suffer punishment according to the qualitie of the fault and that that carnall loue which was preferred before the diuine loue may bee punishment with like vengeance in theyr sight Thus also is a doubt resolued by which it was wont to bee demaunded whether the damned do see the glory of the Saints To which question Saint Gregory aunswereth after this maner That sinners may be the more punished and tormented they shall both see their glory whō they haue despised and shal be tormented with theyr paine whō they haue vnprofitably loued For it is to be supposed that till the last iudgement the wicked doe see the righteous in glory and rest that they