midst of the sea that thou mayst traffique through the whole world and that thou mightest annexe to thy riches the riches of another world or Hemisphere What thinkest thou the earth will say which is the common mother of all as it were the shop or tauerne of all things naturall She truly and that not without cause shall say I sustaine thee an vnprofitable burthen I beare thee like a mother in mine armes I prouide thee of necessaries I sustaine thee with the fruites of my wombe I haue communion or participation with all other elements with all the heauens and from euery one of the influences doe I cull out choose benefites to fructifie for thee I finally like a good mother neyther in lyfe nor in death forsake thee for in life I suffer thee to trample me wâ—th thy feete I sustaine thee I giue thee in death a place of rest hide thee in my bowels What need many wordes The whole vvorlde with a loude voyce cryeth Behold how my Lord and Creator intirelie loueth thee who hath created mee for thy loue would that I should serue thee thou likewise shouldst serue him that gaue mee to thee and created thee for himselfe These are ô man the voices of all creatures Consider now that there is none so absurd deafnes as to heaâ— these voyces and to be vngratefull for so many and great benefits If thou hast receaued a good turn pay thy due in thanksgiuing that thou haue no cause to bee plagued with the scourge of ingratitude For euery creature as a certaine Doctor hath wel noted speakes to a man in three wordes Take Restore and Beware That is Take a benefite Restore that thou owest Beware except thou restore the punishmeÌ„t Is it possible for thee christian that without intermission receiuest these benefits that sometimes thou sholdst not lift vp thine eyes to heauen that thou maist see who hee is who giueth thee so many good things Tell if thou shouldst happen being wearied in thy iourney to rest at the foote of some Tower greatly afflicted with hunger thirst that there were one in the tower should send thee meate drinke as much as thou wouldst require couldst thou containe thy selfe but that thou wouldst lift vp thine eyes somtimes that thou mightst see who hee was that had so well deserued at thy handes I thinke truly that thou couldst not What els doth god fâ—oÌ„ his highest heauen but without intermission poure down his benefits vpon thee Shew me any thing smal or great that is not giuen froÌ„ aboue by the speciall prouidence of God why therefore somtimes liftest thou not vp thy eyes to heauen that thou maist acknowledge loue so liberall a Lord continual benefactor what other thing is intended by this carelesnes but that men shewe that they haue laide aside the nature of men are degenerated into vnreasonable creatures For in this we resemble hogs feeding vnder an oake who whilst their keeper ascendeth the tree and with his whip or staffe beateth downe the acornes are so much busied in eating grunting beating one another froÌ„ the mast as that they mark not who gaue them the meat neither know they how to loop vp that they may see froÌ„ whose handes that benefite descended O vngratful sons of Adam who besides the light of reason hauing theyr shapes erect and faces formed to behold the heauens yet wil not lift vp their eyes and mindes that they may see acknowledge theyr Benefactor and giue him thankes for his goodnes The lawe of gratuitie is so generall and so well liking vnto GOD that in the very beasts themselues he would this inclination should be imprinted as we may manifestly behold in sundry examples VVhat is more fierce then the Lyon yet Appian writeth that Androdus the Dâ—ne a Senators seruaunt and a fugitiue was many yeeres nourished by a Lyon whose wounded foote hee had cured The same man beeing long after that apprehended and brought to Rome and condemned to the beastes and opposed to the sayd Lyon which by good hap was likewise taken and brought to Rome was acknowledged and saued by him both the slaue and the Lyon receaued theyr liberty and alwayes after liued together in great amitie The lyke also Plinie writeth to haue hapned to Helpus the Samian by a Lion Of the gratuity of horses the said Pliny reporteth that some there haue beene that lamented theyr maisters death and other-some that shedde teares for theyr want When King Nicomedes was slaine his horse starued himselfe to death Some reuenged the death of theyr maisters with striking and byting These thinges are of small moment if we compare them with the fidelitie friendship and gratitude of doggs of which Plinie reporteth admirable things If therefore beasts in whoÌ„ there is no reason but onely a sparckle of a certaine naturall instinct by which they acknowledge a benefite are so grateful and in all things that in theÌ„ lyeth helpe obey and serue theyr benefactors howe can it be that a man that is blessed with such a light to acknowledge receiued benefites should be so carelesse so slightly should forget him from whom so many benefits are deriued If it be such a haynous offence not to loue this Lord God what shall it bee to offend him and to violate his commaundements Can it bee possible ô man that thou shouldest haue hands to offend those handes which haue beene so liberall towards thee that euen for thy sake they haue at the last been fastned to the Crosse When that lasciuious and shamelesse woman allured the holy Prosphet Ioseph to adultery and sollicited him to bee vnfaithfull to his Lord and maister the chast young man defended him-selfe after thys manner Behold my Maister hath deliuered all things into my hands not knowing what hee hath in his house neyther is there any thing which is not at my commaund beside thy selfe who art his wife how therefore can I doe this wickednes and sinne against my Maister As if he should say If my Lord bee so good and liberall towards me if he hath committed all that is his to my trust if hee hath dignified mee with such honor how can I who am tied vnto him by so many offices of kindnes haue my hands ready to offend so good a maister In vvhich place it is to be noted that hee was not content to say It becoÌ„meth me not to offende thee or I must not doe it but he sayd How may I do this euill and so foorth signifying that the greatnes of the benefites ought not only to restraine the wil but also the power and take away the force likewise to offende our Lord God in any thing That man had credited all that he had in Iosephs hand and God hath committed that which hee hath to thee Compare nowe those thinges that GOD hath with those things which that man had and see howe farre greater more excellent they
be then those which the other possessed Redoubled are those which thou receauest from God if thou compare them with that which Ioseph receaued from that man Tell mee I pray thee what faculties what riches hath GOD which hee hath not communicated with thee Heauen earth moone starres seas floods fowles fishes trees liuing creatures to conclude all that that is found vnder heauen is in thy hands What not only those things which are vnder heauen are in thy power but also those things that are aboue the heauens namely the glory of them and eternall goodnes All thinges are yours sayth the Apostle whether it be Paule or Apollo or Cephas or the worlde or life or death or thinges present or things to come for all thinges are yours that is ordained for your saluation But what if I say that thou hast not onely those things which are aboue the heauens but that the very Lord also of all heauens is endowed to thee after a thousand manners Hee is giuen thee as a Father as a Tutor as a Sauiour as a Maister He is thy Phisition he is the reward of thy redemption he is thy example thy helpe thy remedy and thy keeper To conclude the Father hath gâ—uen vs his Sonne the Sonne hath deserued for vs the holy ghost whom the Father the Sonne sendeth from whom all good gyfts proceede VVhen therefore it is more trueâ— then truth that God hath deliuered all that he hath into thy hands how can it bee that thou shouldst haue handes to prouoake him VVhat thinkest thou it may bee suffered that thou shouldst be ingrate to such a gracious Father and a Benefactor so liberall Truly this seemeth to be a most haynous offence but if to this ingratitude thou annex contempt of thy Benefactour and iniurie or contempt howe inexpiable a crime wil that be held If that yong man of whom I spake before thought himselfe so bound that he had no power to offende him that had committed all the substance of his house into his bands How shalt thou finde any force in thy selfe to offend him who gaue thee heauen earth and himselfe The Argument ¶ The benefit of Predestination is the first and greatest of all benefits and which is meerely giuen gratis without any precedent merrit The greatnes therefore of this benefit and all those things which pertaine therevnto greatly prouoke a man to serue God and to be dutifull vnto him CHAP. 9. AMongst the diuine benefites also Predestination or Election is to be nuÌ„bred which as it is the first so also it is the most excellentest and altogether necessary for our saluation But this benefite is onely theyrs whom God hath chosen from the beginning to take possession of the eternall beatitude and the heauenly kingdome For which benefite the Apostle as well for himselfe as for all the elect giueth him thanks in these wordes Blessed bee God and the Father of our Lord Iesus Christ c. who hath predestinated vs in the adoption of his sonnes through Iesus Christ. The kingly prophet coÌ„mendeth that benefit likewise when he saith Blessed is he whoÌ„ thou hast chosen ô lord and hast taken to inhabite in thy Courts Deseruedly therefore may this benefite be called the benefit of benefits and the grace of graces It is the grace of graces because it is giuen before all merrite of Gods onely infinite goodnes and liberalitie who setting a part iniuries nay rather giuing to euery one suâ—fâ—cient helpe to saluation imparteth more aboundantly to some the greatnes of his mercy like an absolute liberall Lorde of his riches And it is the benefit of benefits not only because it is greater then the rest but for that it is the cause and foundation of all other benefits also For when as a man is chosen to glorie by meanes of this benefite GOD presently imparteth to him other benefites also which are required towards the attaynment of this glorie euen as he testifieth by his prophet saying In perpetuall charitie haue I loued thee therefore in mercie haue I drawne thee vnto mee That is thou oughtest not to bee ignorant that I called thee to my grace that by the same thou mightest attayne my glory But the Apostle speaketh of this benefit more plainely when hee sayth Because those whom hee fore-knew those likewise hee predestinated to bee made conformable to the image of his Sonne that hee might bee the first begotten among many Bretheren Those therefore whom he hath predestinated those also hee hath called and whom hee hath called them also hath hee iustified and those whom hee hath iustified them also hath he glorified The reason thereof is that our Lord disposing all things sweetly orderly after he hath vouchsafed to choose any one to his glory for that grace he conferreth diuers others for he giueth all those things which are pertinent toward the attainment of that first grace Euen as the Father that bringeth vp his Sonne eyther to make him a Priest or a doctor causeth him from his infancie to be exercised in Ecclesiastical affaires or brought vp in diuiner studdies directeth all the course of his life to that intended and purposed end So likewise that eteâ—nall Father after hee hath chosen any man to the communion of his glory hee directeth him by his fatherly care to the way of iustice which bringeth him to that glory and in the same doth faithfully conduct his elected till he attaine the desired end For this so great and excellent benefite they ought to yeelde our Lord thankes who acknowledge any notable fruit of this benefite in themselues For let vs grant that this secrete is hidden from mortall eyes yet whereas certaine signes of iustification are known there also the signes of predestination or election may be had For as amongst the signes of iustification amendement of life is not the least so amongst the signes of election the greatest is perseuerance in good life Which beeing thus wey I pray thee with thy selfe ô man vnder howe great an assurance our Lorde holdeth thee bound vnto him for this immesurable benefite namely to bee registred in that booke of which our Redeemer sayde to his Apostles Doe not reioyce in thys that spirits are subiected vnto you but reioyce because your names are written in the booke of life Howe immesurable therefore is this benefite to be beloued and from eternitie elected from which God was God to rest in his most sweet bosome euen from the yeeres of eternitie to be accounted the adoptiue Sonne of God then whâ—n as his naturall Sonne was begotten in the brightnes of his Saints who were present in his diuine vnderstanding Attentiuely therfore consider all the circumstances of this election and thou shalt finde euery one of them to be singuler benefites yea that great ones also and such as tye thee vnder newe couenaunts Consider first of all his dignitie who choase thee who is God himselfe blessed and infinitely rich who neither needeth thine
why whettest thou noâ— thy furie agaâ—nst those that slewe thâ— Lorde VVhy is not thy loue encreased towardes him when as thou seest thy Lorde slaine before thâ—ne ovvne eyes nay more for thy sake VVhy art thou not angry with thy sinnes which put him to death Especially because thou knowest that there was no other enâ—â— of all his savings deedes and â—oâ—m nts then that hee might kindle in our hearts a wrath and hatred agâ—â—nst sinne He suffâ—red because he might slay 〈◊〉 and that hee might restraine â—he power both of our handes and feete hasting after iniquities hee would that his handes should bee fastned to the Crosse. VVith what â—ace thâ—refore darest thou liue so that all Christes labours and sweats shal be spent in vaine for thee whilst thou wilt remayne in that seruitude from which he deliuered thee by the shedding of hys precious bloode It cannot bee but thou shouldst tremble at the very naming of sin when as thou seest that God suffered most terrible torments to the ende that hee might destroy and abollish the same What could hee doe more to with-drawe men headlong running after wickednes then that GOD himselfe should be sent to encounter them hanging on a Crosse who will be so rash that he dare offende God when before him hee seeth both Paradice open and hell with gaping mouth yea and which is farre greater then both to behold God hanging on a crosse Hee that is not mooued with this spectacle I know not truly by what other thing he will be moued ¶ All this Chapter is taken partly out of the first booke of the Guide of a sinner chap. 4 partly out of the first of Prayer and Meditation the 3 chap. Of the 7. tractate on which places he purposely handleth our redemption Thou shalt finde many things also touching this matter in the life of Christ and in the booke of the Catechisme The Argument Without the benefite of Iustification all other benefits had nothing at all profited vs nay rather they had done vs harme Now Iustification is the worke of the holy Ghost without which no man can be saued Iustification therefore is a great bond of our duty especially because it concludeth in it selfe so many and so great goods which are rehearsed in this Chapter Moreouer Iustification is a greater benefitte then Creation And howe a man may gather by certaine coniectures that he is iustified CHAP. 11. NOthing at all had the hetheâ—to rehearsed benefites profited vs if the blessings of vocation and iustification and sanctification had not followed For that I may ouerpasse the other with silence whiâ—h had beene in vaine and to our great mischiefe what vse had there beene of that onely and noble benefit of our redemption if iustification had not been annexed For euen as the plaister is of no vse if it be not applied to the wound or place affected â—o had there beene no profit of this celestiall medicine except by the meanes of this benefitte it had beâ—ne applied This office principally pertayneth to the holy Ghost to whom mans sanctâ—fication also â—s attributed Now a man is iustified when by the vertue of this diuine spirit the chaines and sâ—ares of sinne being broken and rent a sunder he escapeth the dominion and tiranny of the deuill he is raised againe from death to life of a sinner he is made iust and of the sonne of malediction hee is made the sonne of God which can no wayes be done without the peculier helpe and succour of God the which our Lorde testifieth in expresse wordes No man can come vnto mee except my father drawe him Signifying heereby that neither free will nor the forces of humaine nature can of themselues deliuer a man from sinne and bring him vnto grace except the aâ—me of the deuine power be assistant Euen as a stone of his ownâ— nature falleth alwayes downwardes neyther can tend vpwardes without externall ayde So also a manne through the corruption of his sinne alwayes tendeth downward that is falleth in loue and desireth earthlie things But if he be to be erected lifted vpwards that is raysed to loue and supernaturall desire hee had neede of the right hand of the omnipotent and diuine helpe Many benfites are contayned in this one VVhen as therefore the consideration of thys benefite vehemently inciteth a man to gratitude desire of vertue I will heere by the way expresse the great profites which this one onely good is wont to bring with it First by it a man is reconciled to Almightie GOD and is restored to his loue and friendship For the first and greatest of all euills which begetteth mortall sinne in the soule is thâ—t it maketh a man enemie to GOD who whereas he is infinite goodnesse aboue all things hateth and detesteth sin Therefore sayth the Prophet Dauid Thou hatest all those that work iniqâ—ity thou shalt destroy them that speake lyes This is the fountaine â—oote originall of all euills FroÌ„ this so perilous euill we are deliuered by yâ— means of Iustification by which we are reconciled to God and of his enemies made his friends and that not in the common degree of friendship but in the highest degree that may be found which is of the father towardes his sonne This friendship Saint Iohn Euangelist deseruedly coÌ„mendeth when he saith Behold what charity God hath shewed you that you are both benamed and be the sonnes of God Not content to haue said that wee are named he addeth also that wee be that the pufilanimity and little trust of men might manifestly know the beneficence liberality of God And if in this world it be esteemed a thing of great moment if any man should be honoured by his superiours as by Bishops Kings Princes or such like Potentates I pray you what shall it be to be well thought of by the highest Prince the supreame Father and the greatest Lord in comparison of whom all the principalities dignities of this world are as if they were not Another benefit fore-passing the other followeth that Iustification deliuereth a man from the condemnation of eternall punishment of which he was guilty for his sinnes Which how great a benefit it is he aftâ—r a sort knoweth that hath diligently ouer-reade the fift chapter placed before in which we haue rehearsed certayne sortes of punishments From all those punishments God hath deliuered them whom he hath iustified all which after they are reconciled and receaued into his fauour are freed froÌ„ that wrath and paine of diuine reuenge Behold another benefit more spirituall which is the reformation and innouation of the inwarde manne which by sinne was defiled and disordered For sinne doth not onely depriue the soule of God but spoileth it of all supernaturall fortitude and all the ritches and gifts of the holy Ghost by which it was adorned decked and enritched and as soone as it is depriued from the graces of these goods it is wounded maimed and spoiled also of
parables after the most profound misteries he wrote in the Canticles lying prostrate before Idolls and reprooued by God Let vs behold one of those seauen Deacons of the Primatiue Church fulfilled with the light power of the holy Ghost made not only an Heretique but an arch Heretique and an Author and Father of heresies We see daily many stars of the heauen fall to the earth with a miserable ruine to wallow in the durt to eate the huskes of the Hoggs who a little before sitting at Gods table were nourished with the bread of Angells And if the iust for some hidden pride negligence ingratitude were in that man nere cast out of Gods fauour hauing many yeres faithâ—ully serued him what must thou exspect who hast done naught else in thy life but offend God instantly Let vs see therfore now thou that hast liued thus is it not â—â—quisitâ— that at length thou giue ouer to heape sin on sinne or conioine dâ—bts with debts Is it not needfull that now thou begin to â—pâ—â—ase God disburthen thy soule doth not reason require that thou hold thy selfe content that the remainder of that thou hast bestowed on the worlde the flesh and the deuill bee giuen to him that gaue thee all things Is it not rightfull that after so long a time so many iniuries done vnto GOD thou at last feare the diuine iustice which by howe much the more greater patience it tollerateth thy sinnes by so much the more greeuous torments and greater iustice dooth he chastise sinners Is it not woorthily to be feared that so long a time thou hast continued in sinne so long liued in the disfauour of God to haue so mighty an aduersary who of a gracious Father is made a iudge and an enemy Is it not to be feared least that the violence of euill custome be turned into another nature and there-from arise a necessity of sinne and somewhat more Is it not to bee suspected least thou fall by little and little into greater offences and that thou be deliuered into a reprobate sence into which when a man is falne hee hath not then any reason of any thing how great soeuer it be Iacob the Patriarch sayde to his Father in lawe Laban Fourteene yeeres haue I serued thee all thy possession was in my hands I haue hetherto administred all thy domesticall affaires it is requisite therfore that at last I prouide for mine owne house And thou if thou hast serued the worlde so many yeeres were it not conuenient that now at length thou shouldest beginne to prouide for thy soule and somewhat more circumspectly then heeretofore regard the happinesse of the life to com There is not any thing more short and fraile then mans life And if thou so carefully studiest for things necessary in this so fraile lyfe why doost thou not also imploy some labour in those things which shall perpetually endure The Argument It is necessary that a man coÌ„sider him selfe and remember that hee is a Christian and firmely assent to all thinges which our fayth setteth downe whereto eyther loue or feare ought to mooue him What thing so euer is created inuiteth vs to the loue seruice of God Let a man therefore seeke wisedome and hee shall heare all the words of Christ who was crucified for his saluation CHAP. 23. ALl these beeing thus I pray thee now my brother and intreate thee by the blood of Christ to call thy selfe to account and remember that thou art a Christian and beleeue all those things which our fayth preacheth vnto thee Thys fayth sayth that thou hast an appointed Iudge before whose eyes all thy steps and moments of thy life are present bee assured that the time will one day come wherein he will call thee to account for euery act yea to the least idle word This fayth teacheth a man that when he dieth he doth not altogether perrish but that after this temporall lyfe there remaineth an eternall that our soules die not wâ—th our bodies but that our bodies buried in the earth our soules seâ—ke out another region a newe worlde where they shall haue a lot and societie aunswerable to theyr life and manners in this world Thys fayth auoweth the reward of vertue and the punishment of sinne to bee â—o high mighty that if the world were full of bookes all creatures were writers first should the Wryters be wearied and first should all â—he bookes be replenished before eyther matter wanted to discourse of them both or sufficient might be written what they containe in them â—ccording to theyr greatnes That â—ayâ—h certifieth that so great are our debts which we owe vnto God and â—o worthâ— the benefites we receaue â—t his handes that if a man shoulde 〈◊〉 so many yeres as there are sands â—n the Ocean shoares they shoulde â—eeme of small continuance if they â—eâ—e all of them consumed in the â—nely seruice of God Finally the â—ame fayth testifieth vnto thee that vertue is a thing so precious that all the treasures of this world al that which mans hart can either desire or â—magine is not any wayes to bee compared therewith If therefore such and so manie things inuite thee to vertue howe commeth it to passe that there are found so rare and few louers followers of the same If men be moued by profit what greater profit then eternall life If by feare of punishment what torture more terrible then that of hell If by reason of the debt obligation or benefits what greater debt then that wherein wee are bound vnto God as well by reason of him that is himselfe in himselfe as for those things we haue receiued of him If feare of danger moue vs what greater perrill then death whose houre is so vncertaine and reason so strict If peace libertie tranquilitie of spirit and sweetnesse of life be desired of the whole world it is manifest that all these are more aboundantly found in the life which is led according to the prescript of vertue then that which 〈◊〉 past ouer according to a mans 〈◊〉 and humane passion for a man is created reasonable not a brute beast and without reason But if all these seeme to haue but small moment to perswade vertue shall it not suffice to see God descend from heauen vpon the earth and made man and whereas in sixe dayes hee had created the whole world he consumed thirty yeeres and lost his life in reforming and redeeming man God dieth that sinne may die and we will that that liue in our harts to depriue thee of life for which the very sonne of God suffered death and what shall I say more There are many reasons in this one for I say not that Christ is to be behelde hanging on the Crosse but whether so euer we turne our eyes wee shall finde that all thinges exclaime and call vs to this goodnes for there is not a creature in this world if it be well considered that doth
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
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
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 〈◊〉