THE Flowers of Lodowick of Granado. The first part. In which is handled the conversion of a sinner.  
Translated out of Latin into English, by T. L. Doctor of Physic.  
AT LONDON, Printed by I. R. for Thomas Heyes, and are to be sold in Paul's Churchyard, at the sign of the Greene-dragon. 1601.   

To the Christian Reader, health.  
I Do here present unto thy favourable view (most courteous and gentle Reader) this little Pamphlet, which wanting a particular Patron, cometh as it were, a begging unto thee, for no less than thy whole self, and that chiefly for thine own good, the way to protect it, is to direct thy life by it, and to suffer it to possess thee, as soon as thou hast possessed it: which if thou be so happy to accomplish, it will teach thee to win love by fear: life by death: yea, everlasting happiness, by the transitory trouble● of this wretched world: and to give it just praise in a word, it i● a work of the learned and spiritual Granada, aptly translated into English.  
L A   

Lamentations.  
LET dread of pain  
for sin in after time,  
Let shame to see  
thyself ensnared so,  
Let grief conceived  
for foul accursed crime,  
Let hate of sin  
the worker of thy woe.  
With dread, with shame,  
with grief, with hate enforce,  
To due the cheeks  
with tears of deep remorse.   

Carmen.  
SO hate of sin  
shall make God's love to grow,  
So grief shall harbour  
hope within thy heart,  
So dread shall cause  
the flood of joy to flow,  
So shame shall send  
sweet solace to thy smart:  
So love, so hope,  
so joy, so solace sweet,  
Shall make thy soul  
in heavenly bliss to fleet.   

Vae.  
Woo where no hate  
doth no such love allure  
Woe where such grief  
makes no such hope proceed,  
woe where such dread  
doth no such joy procure,  
woe where such shame  
doth no such solace breed.  
Woe where no hate,  
no grief, no dread, no shame  
No love, no hope,  
no joy, no sola●●●●●me.  
Non tardes converti ad Deum.   

¶ Faults escaped.  
IN folio, 16. page, 1, line 17, for sinners, read sinners. Folio, 39, page, 1, line 13, for ingratitute▪ read ingratitude. Folio, 42. page, 1, line 18, for equivaliently, read equivalently. Folio, 60. page 2, line 1, for needful, read sufficient.   

●HE FLOWERS of Lodowick of Granado. The first part. In which is handled the conversion of a sinner.  
The Argument.  
Sinners by the means of fear are converted unto GOD: who if they ●ead, & diligently consider the ho●ie Scriptures, could not but tremble, considering the peril wherein ●hey live. For which cause, forsaking their old manner of life, they ●ould change it into a better, wherry they should be delivered from the ●eare of the punishments of sin, which God threateneth to inflict vp●on them.  
CHAP. 1.  
ALmighty God is wont to use no one more effectual remedy to restrain the lust of men, & revoake their hearts from misdeeds, then by 〈◊〉 before their eyes, what pains 〈◊〉 punishments are appointed for 〈◊〉▪ For evils do more effectually affect us then good things. An● experience doth truly teach us, th●● we are not so much moved wi●● honour, as with ignominy: not 〈◊〉 much by benefits as by injuries that we rejoice not so much 〈◊〉 health, as we grieve at infirmity For the good of the one, is mo●● easily and better known by the 〈◊〉 of the other: for no man bette● knoweth what it is to be whole, 〈◊〉 he that hath had effectual experien●● what it is to be sick: So that a thin● the more it is felt, and the more v●●hemently it affecteth us, by so muc● the more discovereth it his nature unto us. For that cause in the time 〈◊〉 our forefathers, God was more of● wont to use the commination of p●●●nishment against sin, than any other remedy; which the writing of the prophets most manifestly te●stifie unto us, which are fraught wit● terrors, and replenished with m●●naces, whereby God foretelleth th●● he will punish sin.  
So before he overthrew that mo●● famous city and kingdom of Ie●rusalem, by the forces of Nabucha●donozer King of Babylon, he ●ritten to have said to the prophet ●●remie, Take the volume of the ●ook in which it is not written, & in ●●at write all that I have said against 〈◊〉, and Israel, from the day that ●pake unto thee, to this day. And ●●ou shalt read it before the people, perhaps they hearing all these 〈◊〉 that I think to do unto them, ●●●urne every one from their wic●●d way, and I will be merciful to their sin and iniquity, and I will ●●staine from those punishments which I had prepared for them. The prophet presently addeth, that Baru●h his secretary had described all the comminations of God, and red th●m before all the people, & princes, who saith, Each one was amazed unto his neighbour, and (as it w●re astonished beholding one another through excess fear, concei●●d by the words of the prophet) ●●ooke & trembled in their whole ●●●dies.  
This is the means (my brother) w●ich God not only used at that time to excite the hearts of men, & 〈◊〉 all them from the way of iniqui●●●, but at divers other times also▪ Then which means, there may nothing be found out more effectual or powerful. For so many an● so great be those things, which i● sacred writ the word of GOD, an● the perfection of our faith, do● foretell and report of the excellen●cie of Virtue, and the turpitude 〈◊〉 contempt of vices, that if men● would diligently read, and atte●●tiuely mark and ponder them there is no doubt but the pe●● wherein they daily live would o●●ten afflict their minds with fear● and they themselves should tremble thereat.  
For this cause, one of the rem●●dies which the Prophet wished 〈◊〉 be applied to this incurable eu●● was thus, which saith; The people are without counsel, & pruden●● would to GOD they conceiue● understood, or foresaw, the thin● which are to come. For if m●● truly did as they ought to do, were impossible for them so long time to persever in their wick●● ways.  
But out alas, they wander so blin●●lie in the affairs of this world, 〈◊〉 〈◊〉 so much bewitched, or rather ●●ried in the love of the same, that whilst this man hunteth after honour's, he is entangled with private affairs; that man is intent on o●●er men's defects, others gape after offices, dignities, and promotions, 〈◊〉 other commodities of this life: 〈◊〉 of them wholly swallowed up in ●●nall and earthly affairs, have no 〈◊〉, neither find either eyes or ●●nde, to examine or look into themselves, that but even for a lit●●● time they may allow themselves 〈◊〉 to consider on this matter. deservedly therefore in times past, 〈◊〉 these men spoke the Prophet; 〈◊〉 Ephraim is made as a Dove seduced, not having a heart: for these ●●robate and lost men, whereas 〈◊〉 have a heart to love, to think, 〈◊〉 rethink, on those things which ●●long unto this life, will have no ●●nd to remember or meditate on ●●ose things which belong unto the 〈◊〉 to come. Which notwithstanding are such, and so admirable, that 〈◊〉 man do but attentively weigh the 〈◊〉 of them, and with an understanding void of all perturbation of the mind examine the same, h●● shall have sufficient cause enough of amazedness, and reason to indu●● him to the correction of his erro●▪  
Being moved therefore in esp●●ciall by this reason, I thought 〈◊〉 should do a work worthy the l●●bour, if I proposed some few 〈◊〉 those things before their eyes th●● will either read, or write, (according to the imitation of jeremy) that v●●derstanding not only the 〈◊〉 which God hath prepared for 〈◊〉 loose and wicked sort, but also 〈◊〉 good which he hath decreed to bristol on the godly and just, th●● might forsake the way of iniquit●● that God might receive them: g●●uing them pardon of all their sin and delivering them from all the punishments which in the book of holy Scripture, he threateneth▪ inflict upon them.   

The Argument.  
Christian must think that he is a man and a Christian, and therefore subject to death, & bound to yield a reason of his life passed in another world. For which cause he shall do advisedly, if he weigh without intermission the horrible and intolerable griefs which are wont to encumber the sinner at the hour of death, and the fears and amazements that presently overwhelm him upon the entrance of the life to come. At which time, neither the goods of the body, nor the goods of Fortune, nor any favour of this world, may appease the just and incensed wrath of God against sinners.  
CHAP. 2.  
THat therefore we may begin from matters most apparent, and which daily we behold with our eyes: go to my brother, remember ●●ou art a Christian, and a man: & because thou art a Christian, be as●●red thou shalt yield account of thy life when thou art dead. Th● faith which we hold and profes●● excludeth all doubt, and that it is 〈◊〉 experience (offering herself dai●● to our eyes) truly teacheth us. 〈◊〉 that no man is free from this Chalice, but all must drink thereo● whether he be Pope, whether Ki●● either any other whatsoever.  
The day shall once come, whe●● in at morning thou shalt live, & 〈◊〉 night thou shalt be dead. The 〈◊〉 shall one day be, (but whether shall happen to day or to morro● it is altogether uncertain) in whi●● thou thyself, which now read● these things which we reckon 〈◊〉 whole, and strong, measuring 〈◊〉 life by the length of thy desires, an● the days by the multitude of thin● affairs, shalt see thyself lying 〈◊〉 thy bed, full of grief and sickness, expecting every moment th● stroke and terrible sentence 〈◊〉 death, pronounced against all mankind, from which thou canst no● appeal to any other judge.  
But especially it is to be conside●red, how uncertain that hour i● for even then it is wont to fall vpo● 〈◊〉 when it is least expected: and ●●en a man wholly secure, thinks 〈◊〉 of it, but rather intending the businesses and occupations of this 〈◊〉, complots in his heart, how to ●●nd his longer hoped life in more ●●●icitie and worldly pleasures. For ●●ich c●use it is often said in the ●●●lie Scripture, that it shall come in 〈◊〉 night like a thief, who even 〈◊〉 is want to break in, when 〈◊〉 sl●epe soundest, are most secu●●, & think of nothing less than 〈◊〉 imminent theft & peril, which 〈◊〉 the sudden happeneth unto 〈◊〉.  
Before death himself cometh, a grievous sickness doth usher 〈◊〉; which is to be considered of 〈◊〉 all his accidents, griefs, trou●●●s, abhorring, angers, syrups, de●●ctions, suffumigations, pylls, gargarisms, and sundry other medicines. The long nights likewise, ●●ich at this time are most uncomfortable, wearisome, and full of tediousness; all which dispose and pre●●re the way to death.  
For even as the Captain that ●●ill conquer a Fort, first maketh a breach with his greater ordinances than assaileth, invadeth, and po●●sesseth the same: So before death▪ grievous infirmity begins th● charge, which so weakeneth & d●●cayeth the natural strength of th● body, that it vouchsafeth man nysether daily nor nightly rest: but sh●●keth all the principal members 〈◊〉 his body, without intermission, 〈◊〉 th●t the soul is unable to defen● her fort any longer, or conserve h●●●s●lfe in the same, for which 〈◊〉 she leaveth her habitation in 〈◊〉 body, and having escaped, flye●● and departeth to another place.  
But when the infirmity hath pr●●uailed so much, as either the sic● man himself, or the Physician b●●ginnes to doubt, & despair of lif● o good GOD, what perplexities what anguishs? what agonies 〈◊〉 at that time excruciate & tear 〈◊〉 heart? Fo● then the course or race● his forepassed life, is called to min● then all the images of leaving the representations of those things which he here loved, his wife 〈◊〉 children, his friends, his paren●●▪ his riches, his honours, his titles, 〈◊〉 offices, and all other things (which ●re wont to be extinct together ●ith life) represent themselves unto ●im.  
After these, the last accidents, ●hich are connexed with death him●●lfe do assault, which are far grea●●r than the precedent. The brow 〈◊〉 bent, and the skin is distent, wher●●on a cold sweat breaketh forth: 〈◊〉 balls of the eyes wax dim, ●●de, and through the intolerable vehemency of pain, are rolled ●●certainly; the ears wax deaf, 〈◊〉 nose sharp, the nostrils are replete with excrement, the face waxeth blue, the mouth is contracted, the tongue is doubled, and can no more perform his office; taste per●isheth, the lips wax pale, the breathe reinforcing itself from the ●●nter of the breast, grows diffici●●●t and short: the hands wax cold, 〈◊〉 nails black, the pulse feeble 〈◊〉 faint, (but of speedy motion) 〈◊〉 we intermitteth, now antlie creepeth, the feet die, and lose their natural heat. What need many ●ordes? the whole flesh is turned 〈◊〉 corruption, and all the members and senses are troubled through th●● hasty separation. In this manne● must a man departing out of thy● world, satisfy for the labours & dollars of others, by whom he cam● into this world; suffering in his decease, those griefs which his mo●ther suffered when she bore him▪ And thus most signal is the proposition of man's egress, and ingre●●● into the world, for both of the● are full of dolours; but that his en●trance causeth others griefs, his ●●sue his own.  
Whilst a man floateth, and is to●●sed in these perplexities, suddenly the agony of death is at hand: th● end of life, the horror of the grave the infelicity of the body which sha● shortly be worms meat, are represented to the memory: but especi●ally of the soul, which as yet abi●deth in the body, but after an hour● or two must be separated from it● Then shalt thou think the judgement of God to be present, then before thee shalt thou see all thy sins which shall accuse thee before the tribunal of divine justice; Then 〈◊〉 the length, but too late, shalt tho● ●●knowledge, how loathsome those ●imes were, which thou so easily committedst, then with many due ●●ecrations shalt thou curse the day ●herein thou sinnedst; and cry woe 〈◊〉 those pleasures and delectations ●hich by their allurements invited ●ee to sin. Thou canst not in ●●at hour sufficiently admire at thy ●●fe, and thine own levity, who for ●ings so vain, and of so little mo●ent (as are those which with inordinate love thou wert wont to lust ●●ter) hast cast thyself into the per●●l of enduring such intolerable do●●●urs, of which in that fatal hour ●●ou shalt have no small experiment▪ or pleasures passing away, and the ●●dgement of them approaching, at which by itself was before lit●●e & now ceaseth to be, shall seem 〈◊〉 be nothing: but that which in it ●●fe is great, and presently instant; ●●ou shalt think it greater than it is; because thou shalt manifestly know at length with all his circumstances. When therefore thou shalt see 〈◊〉 things so vain, and light, nay ra●●er filthy: that thou art now demanded of so many goods, and rolling thine eyes hither and thither thou shalt see thyself environed with so many mischiefs, and trib●●lations: for live thou canst n● longer, neither is there place for pe●nitence, neither shall there be a●● time. The number of thy days 〈◊〉 summed up: They cannot help the●● whom with inordinate love tho● hast affected. Much less the Idol which thou adorest (why do I s●● it?) Yea, what so ever thou m● lovedst, and such things as were● greatest estimation with thee, eu●● these shall most of all torment the●● Tell me I pray thee when thou fi●●dest thyself forsaken in this perr●● what mind, what heart wilt tho● have? whether wilt thou go? wh●● wilt thou do? whom wilt thou ca● upon? it is impossible for thee 〈◊〉 return to life, and to leave it is in●tollerable; it is not granted to a●bide in life: what therefore wi●● do? In that day (saith our Lord by the Prophet) the Sun shall set 〈◊〉 noonday, and I will darken the earth in the day of light, & I will con●uert her festivals into mournings▪ and all her songs into plaints: and I ●●ll put her as the lament of the ●●st begotten, and her last as the bit●●r day. O horrible words, o hard ●●●ntence, shaking and amazing all ●rts whatsoever. In that day (saith 〈◊〉) the sun shall set at noonested. ●or in that hour sinners shall have ●●e multitude of their misdeeds set ●efore their sight, and beholding the ●uine justice breaking their thread ●f life a sunder: some of them shall ●e strooken with so much fear and ●●●rour, that they shall be destitute ●f all hope and confidence, because ●●ey shall think themselves to be reprobate, and holy excluded from ●●e mercy of God.  
Put the case they be as yet in the ●oone stead, that is, let them be yet 〈◊〉 the race of life, (which is as yet ●●e time of repentance;) yet will ●●ey persuade themselves, that there remains no time or place for them 〈◊〉 repent; but that all means of repentance are cut off and excluded. ●eare is the most powerful perturbation of the mind, which feigneth ●o itself each little thing to be great, and is always afraid of things absent, as if they were present.  
If a little fear of any thing can do● this, what cannot that true fear do which is conceived of so fearful and capital perils? They are as ye● alive, & placed in the midst of the●● friends; notwithstanding begin th●● to feel the pains and punishments of the damned. They seem at on● time to be both alive and dead: an● surprised with the griefs of tho● present things which they are 〈◊〉 leave, they begin to feel tho●● succeeding evils which they fe●●●red. They deem them blessed th●● are left in this world, and of th● envy grow their reasons of new grief.  
The Sun therefore setteth to the● at noon day, when as to what plac● so ever they turn their eyes, the● shall see the entrance to heaven eue●rie way shut against them, neither shall the radiation of any light appear unto them. For if they respect the mercy of God, they shall thinks themselves unworthy to partake the mercy of God; If they fly to the divine justice, they shall suspect that by it, there are due and severe punishments prepared for them: ●●at hitherto their day was, but now ●●e day of our Lord is at hand; yea, ●●ey shall think that it is already beginning.  
If they call to remembrance ●●eyr forepassed life, it reprehendeth them utterly; If they regard ●●e time present, they see themselves a dying; If the time shortly 〈◊〉 come, they see the judge placed 〈◊〉 his judgement seat, and themselves expected to be judged. Now ●●uironed with so many causes of are, what shall they do? whether all they wend?  
The Prophet goeth forward. And will make the earth dark in the ●●y of light; that is, those things ●●at are wont sweetly to delight ●ee, now shall most of all torture ●ee, and wound thy mind with tolerable goads of grief.  
Truly it is a pleasant thing for a ●an in his life time, and in state 〈◊〉 health, to see his Children, to ●●ioy his friends, to order his facilie, to have many riches, and 〈◊〉 possess with delight what so●er the mind can desire. But then 〈◊〉 that pleasure is converted into grief; For all these things aforesaid shall tear and tyre the miserabl● conscience with terrible tormente● and shall be the cruel executioner of these calamities. It is natural 〈◊〉 even as the possession and present of a thing which we love doth ●●●ioyce us, even so the absence ther●●of should breed our sorrow and ●●●spleasure. Hereupon the son●● of the dying father do fly his pr●●sence, and the loving wife hid●● herself from the face of her dece●●sing husband in his pangs, lest 〈◊〉 presence should augment his passion But although the soul that is p●●●sently to be separated from the bo●● is to depart into an unknown Region, and the way is at hand, bo●● long and perilous, yet immeasu●●●ble grief permitteth not to obse●●● the terms of humanity and ciuili●● neither giveth him leave that ent●●reth his journey, to bid his friend once farewell before his departure If thou hast at any time (good Re●●der) made trial hereof, thou doo●● sooth understand that I do every way speak the truth. If thou 〈◊〉 never been entangled in this peril leastwise believe them that have 〈◊〉 experience hereof, For they 〈◊〉 sail the Sea (as the wiseman 〈◊〉) show the perils thereof.  
●f therefore such and so great be 〈◊〉 that forego this doleful sepelition, what and how mighty thin●●●●t thou shall they be that shall follow? If the even and vigil be such, 〈◊〉 shall the festival and solemn 〈◊〉 itself be?  
Tell me (I pray thee) what will't 〈◊〉 think of that hour, when de●●●ting out of this life, thou shalt 〈◊〉 that divine judgement, alone, ●●ked, poor, without any defender 〈◊〉 thy cause, and thine only con●●ence, thy companion, and that tribunal, shall be so exceedingly se●●re and strict, where the case of 〈◊〉 or of temporal death shall not 〈◊〉 handled but of eternal. And if 〈◊〉 yielding thy account thou shalt 〈◊〉 found to be much indebted, alas 〈◊〉 horrible shall the anxieties and ●●rows of thy soul be? o how con●●sed shalt thou be, and full of vn●●i●full penitence? how void of all maunsell, and destitute of all solace?  
Truly, the perturbation amongst the Princes of juda was very grea● when as the victorious sword of Ca●●sar King of Egypt, did tyranni● thorough all the streets of Ierusale● when as thorough the present pay● and punishment, they acknowledged their forepassed crimes 〈◊〉 old errors. But there is no co●●parison betwixt that confusion an● this whereof we now entreat. 〈◊〉 in that hour what shall sinners do● whether shall they turn themselves who shall defend them? tears the are of no force, there all repentance is unprofitable; in that hour ne●●ther shall prayers be heard, nor 〈◊〉 promises prevail, or any surette be accepted. When as the last mo●ment of life is past, there is no mo●● time of repent. And if the for●●said find no place, much less reaches, nobility, and honours of th● world shall help: for the wise 〈◊〉 saith; Riches shall not help in th● day of revenge: But justice sh●●● deliver from death.  
But when the unhappy soul shal● see herself environed with so many calamities, what shall she do 〈◊〉 what shall she say? in what other ●●rdes shall she lament her lamentable case, than those which in times 〈◊〉 the Prophet used, when he said. 〈◊〉 pains of death have compas●●● me round about; and the ●●ods of iniquity have troubled ●●ee: The dolours of hell have en●●oned me, and the snares of death 〈◊〉 entrapped me. Woe is me ●●etch that I am, what circle is this 〈◊〉 which my sins have enclosed ●ee? How suddenly, and when I 〈◊〉 suspected, doth this hour en●●●gle me, how presseth it vp●n me when I least thought of 〈◊〉 What avail me mine ho●●urs now? What help me my dignities? What all my friends? ●hat profit will my Servants ●●we bring me? What fruit ●●all I receive of all those riches 〈◊〉 goods which I was wont to possess? For now a small field 〈◊〉 seven foot long must suffice ●ee, and I must be content with the ●arrowe room of a Sepulchre, and base winding sheet.  
But that which is worst of all, the aches which with so many sweats & ●auailes I have grated from others, shall remain here behind: oth●● men shall enjoy them, and consu●●● them in pleasures, only the sin●● which I have committed in gathering them shall accompany me, th●● I may sustain condign punishment for them. What shall I do with 〈◊〉 my pleasures and delights, when they are passed away, and naught● them remains but the dregs in 〈◊〉 bottom, which are the scruples 〈◊〉 remorse of conscience, which 〈◊〉 thorns prick and tear my miser●●ble heart, and shall crucify the sa●● with perpetual torments? O dul●● not to be endured, o my slothful negligence worthy a thousand m●●series, how could it be that forge●●full of this time, I have not prepare myself to avoid these present calamities? How often was I warned 〈◊〉 this day, yet have I shut up mi●● ears to all counsels? Wretch th●● I am why received I not discipline why obeyed I not my Masters why neglected I the words whic● they taught me? I lived wickedly 〈◊〉 the midst of the church, & amongst the people of God defiled myself with all sorts of impiety. In these 〈◊〉 such like lamentable expostula●●s shall sinners deplore their vn●●py fortunes, these shall be their ●●ditations, these their considerations these their confessions.  
●ut why travail I in vain, who 〈◊〉 wise, who so eloquent, that 〈◊〉 sufficiently express or describe 〈◊〉 severity and rigour of that judgement? We read of a certain de●●●ed▪ that after his death appeared his friend, grievously afflicted 〈◊〉 oppressed with great dolours, 〈◊〉 a dreadful and lamentable ●●ce exclaiming thus. No man be●●●eth, no man believeth, no man ●eeueth. His friend amazed with 〈◊〉, demanded of him what he ●ant by that lamentation, to whō●●re answered thus; No man be●●ueth how strictly God judgeth, 〈◊〉 how severely he punisheth. In confirmation of which matter, I ●●●ke it not unprofitable to report ●his place an example of wonder●●● admiration, which john Clima●●● reporteth to have happened in 〈◊〉 time to a certain Monk; 
In scala paradisi gradu. 6.  For saith I will not omit also to relate 〈◊〉 History of a certain solitary votary, which dwelled in Coreb. 〈◊〉 when he had lived negligently long time, without any care at all 〈◊〉 his soul, at length ceased by a si●●●nes, was brought to the last gas●▪ And when the soul had wholly f●●●saken the body, after an hours 〈◊〉 he was restored again to life, 〈◊〉 upon he besought every one 〈◊〉 that we should from thence- 〈◊〉 immediately depart from him; 〈◊〉 closing up the door of his cell 〈◊〉 stones, he remained there enclo●● for twelve years space, speaking no man, nor tasting any other 〈◊〉 but bread and water. There sitt●●● he only amazedly meditated 〈◊〉 that which he had seen, during 〈◊〉 separation from the body, and 〈◊〉 fixed were his thoughts upon 〈◊〉 same, as that he never changed 〈◊〉 countenance; but always rem●●●ning in that amazement, he silen●●● poured forth a stream of feru●● tears. And when he grew 〈◊〉 unto his death, breaking open 〈◊〉 door of his cell, we entered in 〈◊〉 him: And when we humbly 〈◊〉 sought him to give us one word 〈◊〉 ghostly instruction, at last we on●● ●●●orted this from him; Pardon me, 〈◊〉 man that hath truly the memo●● of death, may ever commit sin. 〈◊〉 we were strooken with wonderful admiration, beholding him 〈◊〉 first had been so negligent, to 〈◊〉 so suddenly changed, and (by a ●●st blessed transformation) to be ●●de another man. Hitherto Cli●●chus, who was an eye-witness of 〈◊〉 this, & who test●fieth that which 〈◊〉 saw in his writings. So that no 〈◊〉 (although it may seem increasable to some) ought to doubt here●● especially sith he is both a true 〈◊〉 a faithful witness.  
Now in this story, there are 〈◊〉 things which deservedly we ●●ght to fear, considering the life ●●ich this holy man led, and much 〈◊〉 the vision which he saw, ●●ence sprung that his manner of 〈◊〉, which ever after during his ●●ole life he observed. These ther●●●e sufficiently approve that to be 〈◊〉 which is spoken by the Wiseman; Remember thy end, & thou 〈◊〉 not sin for ever. 
Ecclus. 7.  Lest therefore (my brother) thou shouldest 〈◊〉 into the like calamities, I beseech thee with great attention of mind● to discuss, examine, & often rep●●● these things aforesaid, & always 〈◊〉 every where present them to thy m●●mory. But amongst all the rest, 〈◊〉 grave consideration & attentive m●●mory, these three things in especi●●● The first whereof is that thou co●●sider the greatness of the punish●●●● which thou shalt feel in the ho●●● of death, for the multitude of 〈◊〉 sins, wherewith thou hast offend●● the Divine bounty. Secondly, 〈◊〉 thou diligently weigh with what ●●●sire thou shalt then wish that 〈◊〉 hadst so ordered thy life, that in 〈◊〉 hour thou mightst have God propitious unto thee. Thirdly, that 〈◊〉 remember how great & austere penitence thou wouldst then willing 〈◊〉 undertake, if time might be gr●●●ted thee.  
¶ The Author purposely intre●●teth of death, in his first book 〈◊〉 prayer & meditation, also in his Exercises in the meditation on W●●●nesday at night; likewise in the Si●●ners guide, lib. 1. cap. 7. & in the ●●●cond part of this book, cap. 7. 〈◊〉 in the 3. part, chap. 8.   

The Argument.  
●he day of judgement an exact accounted shall be required at a Christians hands, of all his thoughts and corks done in this life. The sinner, 〈◊〉 the just judgement of God, shall 〈◊〉 cast down headlong into perpetual affliction, plaints & darkness ●f the infernal prison. There whilst 〈◊〉 is tortured with most ardent tortures and punishments, full of rage, ●nd burning with wrath against ●od, he shall curse & excruiate himself, calling to memory all those evils which he hath done, and those ●ood things which he hath neglected ●o do. For which cause, who soever ●ill not fall into these desasters, let ●im repent whilst he hath time.  
CHAP. 3.  
AFter death, followeth every man's particular judgement, 
Ex duce peccat. lib. 1. cap. 8.  & after that, the universal of all men, when as that which the Apostle teacheth shallbe ful●●d. We must all of us be manife●●●● before the tribunal of Christ, 
2. Corin. 5.  that every one may receive acco●●ding to that which he hath done 〈◊〉 his body, either good or bad.  
Many things are to be conside●red in this judgement, but the chie●fest of them is, diligently to weigh, 〈◊〉 what things the account shall be exacted from us. I will search (saith our Lord) jerusalem by candle light▪ and I will visit upon the men th●● are intent on their dregs. 
Soph. 1.  The manner of speaking in holy Scripture, is to signify, that the things of lea●● consequence shall be both discussed & examined in that day: even as me● in slight things, are wont to light a candle, and search every corner o● the house. For there is not any one vain cogitation of thine, or moment of time evilly and unfruitfully let slip by thee, whereof a reason shall not be required at thy hands.  
Who would not tremble and shake every limb of him, when he● heareth the words of our Lord; Verily, verily I say unto you, of every idle word that men have spoken, they shall give a reason in the day of judgement? Well ●hen, if an account must be made of those words ●hich offend no man, what shall be answered for dishonest words? unchaste cogitations? for hands full of ●lood? for adulterous evils? Finally, for all the time of our life loosely consumed in the works of iniquity? ●f this be true, (as it is most true,) ●hat tongue? what eloquence may ●eport so much of the rigour and se●eritie of this judgement, which ●●all not be lesser than the truth of ●he thing itself? or what is it may ●ny ways be equalled with the ●●me?  
How shall the wretched man ●●and here amazed and astonished, ●hen in the circle of so many Senator's, and the presence of so great a counsel, the account shall be challenged at his hands, of the least ●ord, which such or such a day, he ●●ake fond and without fruit? Who would not be amazed at this question? Who durst say these ●●inges, except Christ himself had spoken them before? who affirm, except he had affirmed? What king ●as there ever found, that expostulated with his servants for so light a ●ault? O altitude of Christian Religion, how great is the purity which thou teachest? how strict is the account which thou exactest? & with how severe judgement dost thou discuss and examine all things? How great shall the shame be wherewith wretched sinners shall in tha● place be stained? when as all their iniquities which when they lived, they hid under the coverts and walls of their houses: what soever also dishonest, whatsoever filthy thing they have committed from their tender years to the term of their life, all the angles of their hearts, & whatso ever is most secret shall be manifested in this court, before th● eyes of the whole world. Who there shall have a conscience so clear, who when these things shall begin to be done, shall not presently change his colour, and tremble in all his members?  
For if a man do so much blush, when he revealeth his defects in private, to some friend of his, so that some one in the very confession waxeth dumb, and concealeth his crime: what shame shall that be, wherewith sinners shall be affected in the sight of Almighty GOD, and of all ages, past, present, and to come? So great shall that shame be, that the wicked, as the prophet witnesseth, shall cry out, 
Esay. 10.  saying to the mountains, cover us, & to hills fall upon us.  
But these things are tolerable: but what shall become of them when as the sharp arrows of that final sentence from God's mouth, 
How horrible the sentence of the Iudg● is.  shall be shot into their hearts, Go you cursed into everlasting ●ire, which is prepared for the devil and his Angels?  
Alas, with what sorrows shall sin●ners be discrutiate, when they hear this sentence? When as we can scarcely hear a little drop of his words (saith job) who can behold the thunder of his greatness? 
job. 16,  This voice shall be so dreadful, and of such virtue, that the earth in the twinkling of an eye shall be opened, and in a moment they shall descend to hell (as the said job saith) who now enjoy the timbrel & harp, 
job. 21.  and rejoice at the sound of the organ, who now lead their days in pleasure.  
This case describeth blessed Saint john in his apocalypse, in these words; After this I saw another Angel descending from heaven, having great power, & the earth was lightened by his glory; and he cried out in his strength, saying: Great Babylon is fallen, is fallen, and is made the habitation of devils, and the prison of all unclean spirits, & the habitation of each unclean & audible bird. A little after, the same Evangelist addeth, saying; The strong Angel took up a stone, as if it were a great Millstone, and cast it into the sea, and said: with this force shall the great city Babylon be cast down▪ & henceforward it shall no more be found.  
After this manner shall the wicked fall into this headlong hell, and into that darksome prison full of all confusion, which is understood of Babylon in this place. But what tongue can express the multitude of punishments which they shall there suffer? There shall their bodies burn in living & unquenchable flames, there their souls without intermission, shallbe gnawed upon by the worm of conscience, which shall give them no truce; There shall be perpetual weeping of eyes, and gnashing of teeth that shall never end, which the sacred Scriptures do so often threaten & repeat. In this place of desperation, those miserable damned, enraged with a certain cruel madness, shall convert their anger against god, & tyrannize against themselves, eating their own flesh, renting their bowels with furious groans, 
The blasphemies of the damned.  ●●aring one another's flesh with their nails, and incessantly blaspheming the judge that condemned them unto the punishments. There each of them shall curse his unfortunate chance, & unhappy nativity, repeating without intermission that doleful plaint, and those desolate and lamentable songs of job; Cursed be the day in which I was borne, and the night in which it is said, 
job. 3.  He is conceived a man; Let that day be turned into darkness, let not god require upon it, neither let it be illustrate with light. Let darkness obscure it, & the shadow of death; let a mist overcloude it, & let it be wrapped in bitterness. Let a dark storm possess that night, let it not be accounted amongst the days of the year, nor numbered in the months. Let that night be solitary and unworthy praise, let them curse the same who curse the day, who are ready to waken the Leviathan.  
Let the stars be darkened with the mist thereof, let them expect light and not see it, neither the beginning of the rising morn: Because it shut not up the door of the womb that bore me, neither took away the evils from mine eyes. Why died I not in the womb, or issuing from the same, why perished I not presently? why was I received into the lap? why sucked I at the teats?  
This shall be the music, these the songs, such the matins, which those unhappy souls shall sing without end. O unlucky tongues, which speak nothing but blasphemies; o unfortunate eyes, that see n●ught but calamities and miseries. O miserable ears, that hear nothing but plaints, and gnashing of teeth: o unlucky bodies, which have no other refresh but burning flames. Of what mind shall they be there, who whilst they lived here, deluded the hours in trifles, and spent all their time in pleasures and delights? o how long a chain of misery have these so short delights forged? O foolish and incensate, what will the allurements of the flesh profit you now, which then you cherrished, whereas now you are devoted to eternal plaints? What is become of your riches? where are your treasure's? where your delights? where are your rejoicings? The 7. years of plenty are past, and the 7. years of dearth are come, which have devoured all their abundance. There is no memory left of them, nor appearance: Your glory is foredone; your felicities drowned in the sea of sorrow: your thirst is grown to that dryth, that there is not one ●rop of water granted by which the immeasurable heat of thy throat, which infinitely tormenteth thee, may be assl●ked.  
Your felicities which you enjoyed in this world, will not only not profit you; but even they will be the causes to you of greater torment. For than shall be fulfilled that which is written in the book of job. Let mercy forget him, worms are his sweetness. 
job. 24.  Let him not be in remembrance, but cut down like an unfruitful block. But then the sweetness of the delight of evils, is turned into the worm of grief, when as the remembrance of forepassed pleasures, (according to the exposition of Saint Gregory) shall beget a greater bitterness of present griefs; bethinking themselves then what they have sometimes been, and in what place they now be, & that for that which is so soon vanished, they now suffer that which shall endure for ever.  
Then at length, (but too late) shall they acknowledge the fallacies of the devil: & placed in the midst of errors, shall begin (but in vain) to speak the words of the Wiseman, saying; We have wandered from the way of truth, 
Wisd. 5.  and the light of justice hath not shined upon us, & the sun of understanding is not risen unto us: we are wearied in the way of iniquity & perdition, & have walked difficult ways, but the way of our Lord have we not known.  
What hath our pride profited us, or the boast of our riches what hath ●t furthered us? All those things are passed away as a shadow, or as it were a messenger running before, or like a ship, that hath passed a troublesome water, whereof when it is passed ●here is no tract to be found, neither the way of the keel thereof in the floods. Such like words have the sinners spoken in hell, because the ungodly man's hope is like the light feather, which is lifted up by the wind, and like the light froth of the Sea, which is dispersed by the sun: and as it were smoke scattered by the wind▪ and like the memory of a one days guest passing by. These shall be the complaints, these the lamentations, this the perpetual penance, which the damned shall there perform world without end, where it shall profit them nothing; because the time was overpast wherein they should show fruits worthy of repentance.  
Come therefore whilst then is time of repent, come you that have ears to hear, and receive that wholesome counsel of our Lord, which he in time past gave by the mouth of h●● Prophet, saying: Give glory t● your Lord God, 
jerem. 13.  before it waxe● dark; and before your feet stumble against the darksome hills. Yo● shall expect the l●ght, and he sha●● put the same in the shadow of death and in darkness. 
Ex. 1, lib. tract. de orat. et meditat. tract. 4. ca 4.  Watch I say the time; let us follow his counsel▪ who before he was our judge, woul● be our advocate. No one knowe●● more exactly what will hinder o● profit in that day, than he who sh●ll himself be judge of all causes: He briefly teacheth us what is needful for us to do, that in that day we may be secure. Take heed to yourselves (saith he) by Saint Luke, 
Lu●a. 21.  th●● your hearts be not loaden with gluttony and drunkenness, and the ca●e of this life, and that this day do not suddenly come upon you: For like a net or snare shall it surprise all those that sit upon the face of the earth. Watch therefore at all times, praying, that you may be ●ounted worthy to fly all these things which are to come, and stand before the son of man.  
(dearly beloved) let us consider all these things, and at length let us waken from our heavy sleep, before th●t dark night of death shall o●er whelm us, before that horri●l● day shall enfold us, of which the Prophet speaketh: Behold the day is at hand, 
Mat. 3.  and who may think the day of his coming? and who shall stand to behold him? He, he may expect the day of our Lord, who hath here bound the hands of the judge, 
1. Cor, 11.31  and hath judged himself in this world.  
¶ The Author purposely entreateth of the latter judgement, in his first book of Prayer and Meditation, and in his exercises in Thursday nights meditation: Likewise in the guide of sinners, cap. 8. lib. 1.   

The Argument.  
¶ They who have loved God with all their hearts, shall receive their remuneration in heaven, namely the glory of eternal beatitude: which in respect of the accidents, in some it shall be greater, in some other lesser; yet is the essential reward one, and common to all the elect. For there shall be perfect charity, and God shall be all in all. For that cause it shall be the common exercise of all, to love and praise God without end or intermission.  
CHAP. 4.  
BUT in that we have already abundantly discoursed of the condemnation and sentence, which attendeth impious and sinful men; it consequently followeth, that we speak somewhat also of the beatitude, and reward of good men. Now this blessedness, i● that desired and holy Kingdom of heaven, 
In tract. pri. memo. cap. 2.  and that happy life, which God from the beginning of the created world prepared for those, who love and follow him. There is no tongue either humane or angelical, that can worthily express what that reward shall be, or what that life will be. But that thou mayst have some taste, and receive some knowledge of the same; I will by the way report that which Saint Augustine wrote of it, 
August●. in Midst. ca 22  in certain of his Meditations. O thou life (saith ●e) that God hath prepared for those ●hat love him! living life, blessed ●ife, amiable life, clean life, chaste ●ife, holy life, life ignorant of death, devoid of sorrow, life without blot, without grief, without anxiety, without corruption, without perturbation, without variety and mutation; life full of all elegancy and dignity, where there is no adversary to impugn, where there is no allurement of sin, where there is perfect love, and no fear, where ●he day is eternal, and one spirit of ●ll. Where GOD is beheld face to ●ace, and with this food of life the mind is satiate, and satisfied without defect.  
It doth me good to intend to ●hy clearness, thy beauties delight my greedy heart, the more power I have to consider with myself, the more do I languish with the love of thee, with the vehement desire of thee; and I am greatly delighted with thy sweet memory. O thou most happy life, o thou truly blessed kingdom, wanting death, void of end, to which no times succeed by ●ge, where as the continual day without night cannot have time; where as the conquering Soldier accompanying those hymne-singing quires of Angels, singeth unto God without ceasing, a song of the songs of Zion, having his noble head environed with a perpetual crown.  
Would to God the pardon of my fins were granted me, and that presently laying aside this burden of my flesh, I might enter into the true rest of thy joys, and that possessing the most beautiful & admirable walls of thy city, I might receive the crown of life from the hands of our Lord, that I might accompany these holy quires, that with those blessed spirits I might assist the glory of the Creator, that face to face I might behold Christ, that I might always look upon that high, ineffable, and uncircumscribed light.  
Happy is that soul, which delivered from this earthly body, may freely ascend to heaven, that secure and peaceable, neither feareth the devil nor death. Happy & eternally happy my soul, if after this corporal death, it may be counted worthy to behold thy glory, thy majesty, thy beauty, thy gates, walls, & streets, thy many mansions, thy noble citizens, and thy most mighty kingdom in thy comeliness.  
For thy walls are of precious stone, and thy gates of the purest Margarites, thy streets are of burnished gold, wherein without intermission Alleluia is sung, thy mansions are many, founded on squared stones, builded with sapphires, & covered with golden tile, into which no man entereth except he be clean, wherein no one inhabiteth that is defiled.  
Mother jerusalem, thou art made fair and sweet in thy delights, there is no such thing in thee as we suffer here, and behold in this miserable life. They differ very far from those things which are daily present before our eyes in this life full of calamity. There is no darkness in thee, neither night, or any change of time. The light of the candle shineth not in thee, or the bright Moon, or the beamy stars; but God of gods, the light of lights, the sun of justice always illuminateth thee. The white and immaculate Lamb, is thy clear & delightful light. The King of Kings, is in the midst of thee, & his children round about him. There the quires of hymne-tuning Angels, there the society of the supernal Citizens, there the sweet solemnity of all those that return from this woeful pilgrimage unto thy joys. There the provident company of the prophets, there the twelve number of the Apostles; There the victorious host of innumerable Martyrs; there the sacred covent of the saints Confessors; there the true and perfect Monks, there the holy women, that have overcome the pleasures of the world, and the infirmities of their sex. There the young men & maidens, that flying the snares of this world with sacred manners, have past their time in all virtues; there are the sheep and lambs, which have already escaped the snares and pleasures of this life: All rejoice in their peculiar mansions. The glory of every one is different, yet is the joy of them all common.  
Full and perfect charity reigneth there, because God is there all in all, whom they behold without end, and seeing him always, burn in his love, love & laud him. They praise and love; All their labour is the praise of God without end, without defect, without labour. Happy were I, and truly happy for everlasting, if after the resolution of this body of mine, I shall deserve to hear those canticles of celestial melody, which are sung in praise of the eternal King, by those citizens of the celestial country, & troops of blessed spirits. Fortunate were I, and incredibly blessed, if I likewise might deserve to sing them, and assist my King, my God, my guide, and see him in his glory, even as he hath deigned to promise, saying; Father I will that those whom thou hast given me, be with me, that they may behold my beauty and majesty, which I had with thee before the beginning of the world.  
Tell me I pray thee brother, what a day shall that be, which shall knock at thy gate, the course of this thy pilgrimage being ended, that (if thou hast lived in the fear of God) may from death transfer thee to immortality? wherein others were wont to fear, thou shalt begin to life up thy head, because thy redemption is at hand.  
Come out (I pray thee) a little while, (saith S. jerosme writing to Eustochia the Virgin) from the prison, and depaint before thine eyes, the rich reward of thy present labour, which neither eye hath seen, nor ear heard, neither hath the heart of man conceived the like. What day shall that be, when as the Virgin Mary shall meet thee, attended by all the troops of Virgins, who on the otherside of the Redde-sea, the host of Pharaoh being drowned, who bearing a timbrel, shall sing to those that answer; Let us sing to our Lord, for he hath gloriously honoured us, he hath cast down the horse and the rider into the sea. Then shall the Spouse himself meet her, and say; Arise, hast my love, my Dove, my delight, and come: Now is the winter past, the shower gone, and cleared; the flowers have appeared in our land. Then shall the Angels ●●kewise rejoice & say; Who is this ●●at ascendeth from the desert, flowing with delights, leaning upon her beloved? etc. What shall the joy be ●herewith thy soul shall be affected in that hour, when before the ●●rone of the blessed Trinity it shall ●e led by the hands of the Angels, especially of the Angel which was given thee for thy guide by God, whilst thou livedst, to whom as a faithful pledge thou wert commen●ed? When as he, 
The Angels shall manifest before God the virtues of the just.  together with ●is associates, shall publish thy good ●orks, and those afflictions & cros●es which thou hast sustained for the ●oue of God. S. Luke writeth in his acts, that when that holy alms-giver Tabytha was dead▪ all the widows & poor, stood about S. Pe●er weeping, and showing him the ●oates & garments which Tabytha ●ad made for them. By which specta●le S. Peter being moved, he humbly besought our Lord for her, and by ●is prayer recalled the devout woman ●o life. What joy therefore, what comfort shall thy soul feel, when a●●hose blessed spirits shall stand a●out thee, and the Thrones in the sight of the divine Majesty, sh●● report all thy good deeds, & orderly as it were out of a Catalogue, reci●● all thy Almsdeeds, thy praye●▪ thy fastings, thy innocency in life, sufferance in injury, patience in tribulation, in delights temperance, with all other thy virtues and good works which thou didst in thy lyfe-time? O what joy shall be accomplished in thee at that time, for all the good things in which thou ha●● busied thyself in this life time? how manifestly shalt thou then know the reward, dignity, & excellence of virtues? There the obedient shall declare his victories, there virtue shall receive her reward, 
The perils of this life, shall in heaven be greater cause of more exact joy.  and good shall be affected with honor●. Besides, how great shall be thy delight, when as thy ship unshaken, & arrived in a safe harbour, thou sha●● behold with thine eyes, thy long & perilous navigations? when as tho● shalt see the tempests which a little▪ before thou wert tossed in, the narrowness of the ways which tho● hast overcome, and the incursi●●● of pirates & thieves, to which tho● wert exposed, and now hast safely escaped. There shalt thou sing the song of the Prophet. Had not our Lord holpen me, 
Phal. 93.  my soul had wellnigh dwelled in hell: Especially after thou shalt see so many sins committed in the world, so innumerable souls daily damned in hell, yet amongst such a multitude of damned, that GOD would that thou shouldst be of the number of the elected, and of those to whom that most blessed reward was allotted.  
What rejoicing shall there be, to see the solemnities and triumphs which are daily celebrated upon the arrival of new brothers; who having overcome the world, & achieved the course of their pilgrimage, and that happily arrive at length with the rest, that they may be crowned? O what joy shall it be to behold how the rooms are supplied, and the empty are filled with new inhabitants; that the celestial City is builded, that the walls of jerusalem are restored? O with what alacrity, willingness, & rejoicing, do all that celestial choir with mutual embraces, receive those, who coming out of this world loaden with the spoils they have extorted from the enemy of mankind, hasten to meet thee? For hither upon a triumphing horse shall the conquering woman enter, who being as frail as the world, hath overcome the allurements of her flesh. Hither tender virgins and innocent maids, who have suffered martyrdom for Christ's sake, and are honoured with a double triumph of the world & the flesh, shall make haste, having their heads crowned with purple Roses, intermixed with the purest and whitest Lilies. Hither daily come young men triumphing in their first flower of youth, with children of unripened age, who have overcome their tender years with discretion, and other their virtues, to receive the reward of their purity. There shall they find their friends, there shall they acknowledge their Masters: there shall they salute their parents, there their parents likewise shall embrace their sons, wish their peace, congratulate their present glory, & entertain them with mutual and charitable kisses. O how sweet shall the fruit of virtue be then, the frui● ●hereof we loathed in this world as ●ost bitter? Sweet is the shadow in ●he burning noonested; 
Comparisons  sweet is ●he cool spring to the wearied traveller; sweet is sleep & rest to the ●yred servant; but more sweet shall never-ceasing peace be to the Saints ●fter this wearisome war. After divers dangers a lasting security, af●er weariness, a lasting rest of forepast tribulations. Then shall the war be ended, then shall it no more ●ee needful for a man to walk armed at all assays. 
Heavenly security.   
The children of Israel ascended armed into the Land of Promise, 
Exod. 13.  ●ut as soon as they had entered the ●ame, they laid their weapons aside, they forgot their fear and rumour of war: Every one dwelled without any suspicion under his vine, and under his figtree, and there was peace in all parts round about. 
3. Reg. 4.  There might the eyes wearied with watchings, take their rest. here securely might the watching Prophet (that stood upon his guard, and had fixed h●s steps upon the munition) descend and forsake his station.  
here was it lawful for the blessed Father jerosme, to sursease his watchings and strokes, with which he wearied his breast during his prayers day and night, whilst with earnest endeavour, and undaunted mind, he resisted the importunate temptations of sathan. here shall the blessed souls feel no more the dreadful arms of the bloody enemy: here shall be no place for the subtlety of that winding serpent: hither pierceth not the eye of that venomous Cockatrice, neither is the hiss of that ancient serpent heard; But the gentle breath of the holy spirit over-breatheth this Region, and the glory of God illuminateth this place? This is the Region of peace and security placed above all the Elements, whether neither fogs nor immeasurable tempests attain. Glorious things are spoken of thee thou City of God: Blessed are all those (saith Toby) who love thee, and who rejoice in thy peace. My soul, bless our Lord, because he hath delivered his City of jerusalem. I shall be blessed if there remain some relics of my seed, to see the beauty of jerusalem. The gates of jerusalem are builded of sapphires & Smaragdes, and all the circuits thereof are of precious stone: Of white and pure stone are all the streets thereof; And through the ways thereof hallelujah shall be sung. O pleasant country, o sweet glory, o blessed society, what will they do so happy, that they may enjoy thee as elect. It seemeth to be a presumption if any man desire thee, yet without thy desire no man can live: O you sons of Adam, o you blind and miserable posterity, fearful and lost sheep: if this be your pasture whether wend you? what do you? why refuse you so great good, for so little labour? Hear what Saint Augustine saith; O my soul (saith he) if we should every day suffer torments, if endure hell itself for a long time, that we might see Christ in his glory, and accompany his Saints, were it not a thing worthy to suffer all what so ever intolerable, that we might be made partakers of so much good, & so much glory? Let therefore the devils assault and prepare their temptations; let fasts mortify the body, let garments punish the flesh, let labours grieve, watchings dry, let this man exclaim against me, let this and that man molest me, let cold make me crooked, my conscience murmur, heat burn, the stomach swell, the countenance wax pale, let me be wholly enfeebled, let my life fail in grief and my years in groanings, let rottenness enter my bones, & abound underneath me, that I may rest in the day of tribulation, & ascend in a ●eadines to our people.  
For what shall be the glory of the just? how great shall be the joy of the Saints? when each one of their faces shall shine like the Sun? Hitherto S. Augustine.  
Go to now thou foolish lover of this wo●ld, seek titles & honours, build proud houses, and high palaces, extend the bounds of thine heritage; govern if thou canst kingdoms, and the whole world, all they are not to be compared with the least of those things which the servant of God doth expect. For he is to receive those things which the world cannot give: and shall rejoice in those blessings, which are for ever durable. Thou with all thy riches, together with the rich glutton, shalt be buried in hell: but he with Lazarus, shall be carried by the Angels into Abraham's bosom.  
¶ Of this matter, see the 1. book of Prayer and Meditation, in Saturday at night's meditation, and in the first book of the Guide of a sinner, chap. 10. where you shall find many excellent things.   

The Argument.  
In the infernal pains there is nothing found that may comfort a man: for even as the lot of the good is universal good, which comprehendeth in itself all kinds of good, so also is the lot of the wicked universal, which includeth in it all kinds of evil. For which cause, every one sense of the wicked, shall be tortured with their peculiar torments, answerable to the quality of tbeir sin committed, without any dimunition, or hope of pardon, of term, or of time. For the pains of hell shall be eternal, intolerable, infinite, & continual.  
CHAP. 5.  
TRuly the least of those blessings which hitherto we have rehearsed, might suffice to engender in our minds the love of virtue, by which we may attain so many goods. But no●e, if to this so immeasurable greatness of glory, the horror of inf●●nall punishments which are prepared for the wicked be annexed, who is he so hard-hearted, and with unbridled mind rebellious, that forsaking vices, will not willingly embrace virtues? For the impious and perverse man, cannot comfort himself with this voice: Be it I am evil and sinful, what of that? I shall not enter the celestial glory, neither shall I rejoice with GOD: In this consisteth all my punishment. For the rest I care not, because I shall have neither other punishment, nor other glory. Thou art deceived my brother, the matter is far otherwise; for it is fatal and altogether necessary that one of these things happen unto thee, either that thou reign always with GOD, or that thou burn always with the devil in sempiternal fire. Between these two extremes there is no mean. These in the figure of those two baskets which our Lord showed to jeremy the prophet before the gate of the temple, are fitly shadowed. For the one of them was replenished with very good figs, 
jerem. 24.  such as those are of the first time, and the other basket had very bad figs in it, which could not be eaten because they were evil. Our Lord by this spectacle, would demonstrate to the prophet two kinds of men, the one to whom he would extend his mercy, the other whom according to his justice he would punish. The lot of those first men shall be excellent good, neither can there be given better: but of the other most evil, than which worse may not be found.  
But that this may be the better understood, it is to be noted, 
Ex tract. 1. Memor.  that all the evils of this present life, are only single, and therefore when we suffer, one sense only, or one member suffereth, or if more, at leastwise all suffer not: As for example it appeareth in divers infirmities of man's body; for one hath his eye affected, another is vexed with the headache; the third is troubled with a weak stomach, the fourth is afflicted with the passion of the heart, and other by other diseases: But none of them all is tormented in all his members at once, but in some only. Notwithstanding, we daily see, how great the grief is, & how much the pain, that one only of these evils breedeth, and how unquiet nights he leadeth, that is only vexed with one of these pains, although it were but the aching of one tooth.  
But let us suppose there is a man, who is tormented with such an universal evil, that he hath not one member, neither one interior or exterior sense free from most grievous agonies, but that at one & the same time, he suffereth most bitter dolours, of head, teeth, stomach, heart, & to speak all things in a wo●d, that in all the knuckles and joints of his body, is pained with intolerable griefs: and that the same man being in so great passions, every member having his peculiar dolours, should lie in his bed stretched out, what martyrdom I pray you, what torments might be compared or equalled by these? what may be imagined more miserable than this man? what more effectually might move thee to a sympathy and hearty commiseration? And if thou shouldest ●ee elsewhere a dog in such manner afflicted, & striving with death, wouldst thou not be moved, at least wise though hard-hearted of thyself, to compassion? Such affliction (my brother, if these things may any ways be compared together) is that, which the damned shall suffer in hell, nor for one night, but without end, in all eternity. For even as they with all the●r members and senses offended God, and offered them all as weapons of injustice to serve sin: so in ●ike sort God hath appointed, that they all shall likewise be punished severally by a peculiar torment. There therefore unchaste and lascivious eyes, shall be afflicted with the sight of horrible devils. The ears, by confused gnashing and groaning, which shall resound in this place: The sent, by intolerable stench, exhaling out of this unclean, filthy, and pestilent place: The taste, with raging hunger, and burning thirst: The touch, and all members of the body, shall be tortured with cold and unspeakable fire: The imagination shall suffer by the apprehension of present evils: but the memory by the remembrance of pleasures past; & the understanding by the consideration of goods lost, and mischiefs, by which wretched as they are, they are now ceased.  
This multitude and diversity of pain the holy Scripture expresseth, where it is said; That in hell shall be hunger & thirst, complaint & gnash of teeth, doleful swords, spirits created to do vengeance, worms, serpents, scorpions, wormwood, water mixed with gall, spirits of tempests, & such like, by which is signified the multitude of the terrible & horrible punishments, which are ordained for the damned in this Lake. Furthermore, in this place, there shallbe darkness as well interior as exterior, aswell ●n the soul as in the body, which shall be thicker and darker than those of Egypt, 
Exod. 10.  of which the Scripture ●aith, that they might be felt with ●he hands. There shall be fire, not such as ours is, which burneth but for a time, & after a little while wanting fuel● is suddenly extinguished, but it shallbe such a fire as is agreeable with the place, which shall infinitely afflict, & never cease burning. If therefore all these things be true, how can it be that all they that believe & confess no less, can live in such unspeakable carelessness, and slothfulness? What may the trouble be, what labour so infinite, that a man would not willingly sustain▪ that he might at leastwise escape the least of these forenamed torments? why therefore to avoid this great and eternal evil, do we refuse a little, & that pleasant labour, such as is the following of virtue?  
Truly this one thing were sufficient to him that seriously considered, & fixed his whole mind & thought hereof, to drive him into a swoon, and draw him into melancholy. And if in so great torments, there were at the least some hope of relief or decreement, the damned might have some consolation, bu● none of these things are granted them. For th●re the gates shallbe perpetually shut by which either consolation, or the weakest hope may happily enter. In all the calamities of this world, there is always some refuge found out, whereby those tha● suffer, (at leastwise sometimes) receive some consolation: now reason, now time, now friends▪ now others that have suffered the like mishaps, now at leastwise some hope of end, yieldeth the patient some abbridgment of his dolour: But only in this kind of torments, the gates are wholly shut, all the entrances of consolation are intercepted; so that there is no means whereby those wretches may expect any refreshment or help, neither from heaven, nor from earth, nor from things present, neither things to come, neither from any other thing. But whether soever they turn their eyes, they shall see the arrows shot ●gainst them, and shal● suppose that all creatures have conspired against them: Yea, they ●hall be cruel hangmen & tormentors to themselves. This is the calamity, this is the grief & perplexity ●hich maketh those reprobate and ●nhappy men to lament and say by ●he Prophet. The pains of death ●aue compassed me round about, 
Psalm. 114.  ●nd the perils of hell have found me out. For on what side soever they turn their eyes, they shall find new causes o● grief, but no consolation.  
The Evangelist Mathewe saith, that those Virgins which were in a read●nes●e, 
Math. 25.  entered into the bridegrooms house, and that suddenly the door was shut. O perpetual lo●king up▪ o sempiternal prison, o g●te which shall never be opened. As if it were said, the gate of pardon is shut up, the gate of indulgence, the gate of mercy, the gate of consolation, the gate of intercession, the gate of hope, the gate of grace; and to conclude the gate of all goodness is shut. Six days and no more in times past, 
Exod. 16.  did the children of Israel gather Manna, but in the seventh, that is, in the Saboth there was none to be found: for which cause he ought to fast th●● day, who before had not taken ca●● for the provision thereof.  
For the cold (saith the wiseman) the sluggard would not plough, 
Prou. 20.  he shall therefore beg in Summer, and it shall not be given unto him. And in another place, He that gathereth in the harvest, 
Prou. 10.  is a wise son, but he that snorteth in the Summer is the son of confusion. But what more greater confusion may there be found, then was that of the rich glutton, who might have obtained the abundance of heaven, by the crumbs that fell from his table, & who unwilling to give a thing of so vile price, came at last to such poverty, that in his extreme necessity he besought, and shall always seek, and begging ask a drop of water, and it shall never be given him. Always howling shall he cry out, Father Abraham, have mercy upon me, and send Lazarus, that he may dip the tip of his finger in water to cool my tongue, because I am tormented in this flame.  
What less or more abject thing might he ask? he durst not ask a ●●ssell or pot of water, and that ●hich is more to be admired at, he ●ayed not that he should dip his ●●ole hand in water, but only the 〈◊〉 of his finger, that with it alone 〈◊〉 might touch his tongue & be●●we the same, but he could not ●●treat even that little thing.  
Hereupon it appeareth how ●oselie the gate of all consolation is ●●utte, and how universal this interdiction and excommunication is, ●here so slight a petition could not 〈◊〉 admitted. For that cause, whe●●er so ever they turn their eyes, 〈◊〉 what part soever they extend ●●eyr hands, they shall find comfort 〈◊〉 no place, no not a little.  
For even as he that falling into 〈◊〉 sea, encompassed by the waves, ●●●ding no place where he may fix 〈◊〉 foot, doth often (but in vain) ●●etch his hands on either side, because he apprehendeth nothing but 〈◊〉 licquid and floating element, ●hich d●ceaueth & deludeth him: 〈◊〉 also these unhappy wretches in ●●at place, when as they shall lie ●●owned in these seas of infinite miseries, agonizing, and fight always with death, shall neither fin●● remedy, nor refreshment, whereupon they may ground themselves▪ This shall be the greatest of all other pains, wherewith the damned shall be tormented in this accursed place. For if this pain had a determinate time wherein it should take end, (although it were a thousand, or rather a thousand thousand years) even by this it would breed some consolation; (for nothing is gre●● that hath an end,) but it shall hau● no end. And therefore their punishment shall coequal the diuturnity of almighty God's eternity: and so long shall their miseries & punishments continue, as God's glory shall last, and as long as GOD liveth, so long shall they die: And whe● as God shall cease to be that whic● he is, than they also shall no mo●● suffer that which they suffer.  
O deadly life; o immortal death; I know not by what nam● to call thee, whether life, or whethe● death. If thou be life, why doo●● thou kill? If death, how dost tho● always endure? I will vouchsafe thee neither of these names, for 〈◊〉 ●oth of them, I mean death or life, ●●ere is some good to be found: ●or in life there is rest, and in death 〈◊〉 end, which two, bring no little consolation to such as be in trouble, but thou hast neither rest noland.  
What therefore art thou? Thou 〈◊〉 both th● evil of Life, and the ●uill of Death. For of Death, thou ●ast torments without end; And ●●om Life, thou takest continuance without any rest. GOD hath deprived Life & Death of the goods ●hat were in them, and what soever remains, he hath powered it into ●hee, to the increase of pains and torment's, wherewith the most miserable damned wretches shall be tormented in hell. O bitter potion; o ●nuenomed dregs of the cup of our Lord, 
Psalm▪ 74.  of which all the sinners of the earth shall drink.  
For this cause (my brother) turn ●hou thine eyes and thy mind upon this continuance, or rather Eternity, and like an undefiled creature ruminate this article of Eternity. But that thou mayst the bet●er do it with a more commodious method, consider diligently the pains and afflictions of some 〈◊〉 sick man, wherewith he is tormented for one night, especially, if 〈◊〉 grief be great, and the infirmity vehement. Thou shalt see how often he turns and returns himself in his bed; how many anxieties he hath, what torment, what agonies he suffereth, how long the night seemeth unto him, how often he telleth the clock, and how insupportable fits he suffereth every hour. But all these the desire of the morning temperates, which notwithstanding very little or nothing at all can mitigate the least of his dolours.  
If those things we have spoken seem to be, and of many are accounted so heinous, what shall they be that attend on sinners in that eternal night, which shall neither have day, nor hope of succeeding morrow? O profound obscurity; o eternal night, o night, cursed by the mouth of God and all Saints, in which light shall be wanting, without ever arising, in which the light of the morning shall never spring.  
Now therefore contemplate what ●●nde of torment it shall be, to live always in such a night, not lying in 〈◊〉 ●oft bed, as the sick man doth, but 〈◊〉 a furnace boiling with horrible ●ames; whose shoulders can su●●aine this burning flame? O mat●●r worthy to be trembled at; what ●art so indurate and Adamantive, ●●at melteth not with the thought ●f these punishments? Which of ●ou, (saith GOD by the Prophet) ●ay dwell with devouring fire? or ●hich of you shall dwell with sem●ternal scorchings? If thou put but ●he tip of thy finger into the fire, & sufferest it to be there during the repetition of one Pater noster, it will ●eem to be an intolerable torment, ●owe great then shall the torment ●ee, to be perpetually scorched in ●●y whole body and mind, in the ●idst of that living fire, in compa●●son of which, our fire is but a painted one? Is there either Science or ●nderstanding in this world? Have ●●en a sound judgement? Do they ●nderstand what this speech signifies? or do they happily believe ●hat these are Poetical fictions? Do they think that these things do concern them? or rather suppose they that they are spoken by others, or produced to delude the time? No brother, no, for nothing may be said of this matter, which faith itself doth not more manifestly testify.  
But although those things which hitherto have been said, are sufficient to engender great dread and fear in us, yet shall they be far more effectual, if we well and advisedly consider the perpetuity of these punishments. For if in them there were any term, or remission, either release might be had, at least wise after many thousand, or many hundred thousand years, these wretches should find out one certain period of their plagues: But why talk I of eternity, which admitteth no other term, than that eternity which GOD himself hath? Which space is of such perpetuity, that (as a certain famous doctor testifieth) if any one of those damned, should but every year but shed one material tear, there should more abundance of water 〈◊〉 from his eyes, than all this 〈◊〉 world were able to contain in 〈◊〉 concavity: What things may 〈◊〉 spoken or thought more terrible?  
And if all the torments which 〈◊〉 in hell, were but the pricks of ●●all pins, yet for their eternity ●ight they suffice, to move a man 〈◊〉 undertake with a joyful mind, all ●aynes, tribulations, crosses, and whatsoever misery is in this world, 〈◊〉 leastwise to fly these everlasting ●●agues. O if that eternity did al●ayes dwell and abide in thy mind, ●ow profitable should it be unto ●hee?  
It is reported of a certain man studious of worldly vanities, who ●alling sometimes into the remem●rance of that eternity, astonished 〈◊〉 a thing ●o diuturnal, that shall have 〈◊〉 end, after this manner phyloso●hied with himself. There cannot 〈◊〉 man be found in this world, of reconciled judgement, that would accept the Empery of the whole ●orld under that condition, that for ●hirtie or forty years space, he might lie at his pleasure in a soft bed decked with roses and 〈◊〉 flowers; which if it be so, what forelie? what frenzy? what madness 〈◊〉 that of men, to desire to embr●●● for a thing of small moment, a b●●●ning bed, in which they shall 〈◊〉 scorched eternally?  
This only consideration was 〈◊〉 profitable to that man, & wrought so great fruit in him, that presently forsaking vice, he addicted himself to virtues, and in short time 〈◊〉 profited in them, that he became 〈◊〉 holy man, and a Prelate of t●● Church. What will these lovers 〈◊〉 the world say, that for the buzzing of one gnat pass whole night's wit● out sleep, when they shall see the● selves laid along in this bed of buenning fire, and scorched on every sid● with living flames, and that not 〈◊〉 a small time, as for one night month, or years space, but for ever and ever.  
Such sort of people the Proph●● Esay speaketh to in these words▪ Which of you can dwell with devouring fire? 
Esay, 33.  which of you 〈◊〉 everlasting scorchings? Whos● shoulders shall be so yron-proofe▪ ●ho can bear so great a burden, 〈◊〉 long a time? O insensate people, 〈◊〉 men blinded by the ancient de●eauer, who by his subtleties circumvented the whole earth. What I ●ray you is more estranged from ●eason, than that men should take ●●re for things of small consequence ●hich pertain to this life, and in a ●●ing of so much moment, are so ●●considerate, and carelessly negligent?  
If we see not these things, what ●hen shall we see? What shall we ●eare, if we fear not these things? Or what shall we foresee, if we foresee not these things? And if ●his be thus, how can we but embrace virtues with all alacrity, how ●ie or difficult so ever they be, that 〈◊〉 least wise we may fly these e●ills?  
When therefore the torments & ●●eefes of which we entreat, are 〈◊〉 infinite means much more grievous than any affliction orpaine ●n this life, and in continuance of ●yme, without comparison more ●ong, and it is also farrelesse that almighty God requireth at our hands, what madness is that of ours not to endure so small labours, & so sho● molestations, by which we may estewe eternal torments? Who is he that seeth not at leastwise that this is the greatest error of this world, yea, and intolerable madness? But the fruit thereof shallbe, that the man that will not deliver himself here, by small labours of a penitent life, from so many mischiefs, shall there suffer eternal torments, without any fruit or profit.  
The figure hereof we have in the furnace which King Nabuchodonozer caused to be kindled i● Babylon, whose flame was extended above the Furnace nine & forty cubits: but for the defect of one cubit, it attained not to the number of fifty, which signifieth the year of jubilee: that we may understand, that those eternal flame of Babylon, that is hell, although above measure they burn, and cruelly torment the unhappy damned, yet shall they never come to that, that they attain the grace of the true jubilee.  
O punishment without fruit; o ●arren tears; o penalties hard and ●euere, yet void of all hope & soliece, how little, in comparison of ●hat which the damned endure ●here, if it had in this world been voluntarily undertaken, might have preserved them from these evils?  
¶ Of this matter he purposely ●reateth in his Memorial, the first ●art, chap. 1. & in his first book of prayer & meditation, the 5. tractate, and in the book of the guide of a Sinner, cap. 10.   

The preface of the Collector, upon the succedent chapters of the benefits of God.  
CHAP. 6.  
ALthough Virtue be by itself prayse-woorthy, and without it nothing may be laudable, neither may there be any thing more amiable, and that more allureth men to good life than the same: yet so are the manners of this world corrupted, that the most part of men strive who shall outstrip other in the race of iniquity: the desire of sin daily increaseth, and shamefastness dail●● decreaseth; and so is wickedness publicly set to sale, that it prevaileth in all men's hearts, whereas innocence is not rare, but nothing a● all. For which cause, that which men ought to do willingly for the love of honesty and virtue, to that now, by many reasons and arguments, promises and threatenings, they are partly without intermission to be invited, partly to be compelled: that leaving vices, they may follow virtues, and renouncing the world, with more cleanness of life, they may wholly and only incline to the service of God.  
Neither is virtue so weak, neither this matter so poor & naked, that it wanteth divers & effectual arguments to incite and persuade the performance hereof. For whethe● we consider things past, things present, or things to come: all of these either allure or compel us to virtue and the service of God. Of the future we have already spoken, whereon if a man will seriously think, ●nd like a clean beast chew the ●nd, he shall find sharp pointed goads infixed thereby in his mind. To things present and past, pertain ●he blessings of God, of which some we have already received, othersome we receive daily, all which both by their goodness compel us ●o obey God, except we will be ingrate, & invite us by their profit, that the streams of benefits might flow more bountifully, which otherwise would be dried up. For ingratitude, as S. Bernard testifieth, is a burning wind, drying up the fountains of piety, the dew of mercy, and the floods of grace. Yea, and when a certain old Soldier being called in question, was in danger to lose his cause, he publicly came to Augustus Caesar, praying him to stand by him in his cause: Caesar gave him presently a selected advocate out of his company, and commended the client unto him. Hereat the soldier cried out; But I Caesar when thou wert in danger in thy Actium war, ●ought not for a deputy, but fought for thee in person, & therewith discovered his scars. Caesar was hereat ashamed and undertook his cau●●, fearing lest he should not only be thought proud, but also ungrateful▪ Such impressions and motives, have the memory of benefits received▪ If so great a Caesar were so much moved, by a common soldiers wounds received in his behalf, that he rewarded one courtesy with another, why should not, I say not the scars, but the death also of so great a Majesty whereby we are redeemed, prevail with us, most abject wretched men? and this one is so great a benefit, as why should I speak of the others which are infinite? Whether therefore we respect honesty and profit, whether their contraries hereby we are invited, thereby enforced to follow Virtue, and to addict ourselves to the service of God.  
But the divine benefits although they are infinite, yet may they be reduced unto five kinds, namely: Creation, Conservation, Redemption, justification, and Predestination: Of which five kinds of benefits we will orderly entreat. For this consideration is profitable for divers causes, especially for three, which are thus rehearsed by our Author.  
If we may believe Aristotle, goodness is amiable by itself, 
Out of the 7. tract. lib. 1. of prayer and meditation.  for every one is diligently fixed on the love of himself. As therefore men by natural inclination are lovers of themselves, and of their own profit, so when they manifestly perceive that all that which they have, is of the mere liberality and voluntary gift of God himself, and their eternal Benefactor, they are suddenly inclined to the love of him, from whom they know their graces are received. Hence it is, that amongst all considerations which are available towards the attainment of the love of GOD, this is most effectual, which setteth before our eyes the d●uine benefits. For every several benefit received by us, is as it were a Furnace or burning fire, kindling by his clear flames, the love of almighty GOD in us. And consequently, to meditate on many benefits, is to kindle many fires, by whose ardent heat, our hearts are more and more inflamed with the love of God.  
For this consideration is profitable, to the end that a man desirous to serve God, may be the more excited to his service, and become more forward, when he shall consider the great obligation whereby he is tye● by so many benefits which he hat● received from God For if a Parra●, a Lark, and other birds and beasts, do for this cause (no otherwise then if they were beasts endued with reason) answer th●m, and obey them in all those things which they are commanded to do? How more requisite is it that they do the like, who have received far more benefits, and have greater judgement to acknowledge the same. For when a man with great attention reckoneth up with himself of the one part, the multitude of the benefits which he hath received from God, and on the other part calleth to remembrance the multitude of sins by which he requiteth the divine bounty, how can he but blush? how can he but setting the white by the black, know which is the better? that is, not understand, the greatness of his malice, compared with the greatness of God's goodness, which bounty hath not so many years intermitted to do good vn●o him, that hath never ceased to persever in wickedness.   

The Argument.  
¶ By reason of the benefits of our creation, we are bound to serve God in body and soul: For according to the law, a man oweth all that which he hath received, to him from whom he hath received it. God created the body and the soul, he created us men, and to an excellent end. Besides, he not only created us, but doth daily perfect us: For every thing that▪ hath his beginning, must ta●e his perfection from thence whence h● began; and hence groweth the obligation.  
CHAP. 7.  
THE first of the benefits is creation, of which, since it is notorious to all men, I will only enforce this, that a man for this only cause is bound wholly to serve & honour God who created him. For according to the law, a man is debtor for all that which he hath received: when therefore by this benefit he hath received his being, that is, his body with all his senses, & his soul with all her powers▪ It followeth, that he ought to employ all these things in the service of his maker, except he will be accounted a thief & ungrateful man towards him, by whom he hath been blessed by so many benefits. For if a man sh●●d build a house, should it not serve him that builded 〈◊〉 & if any one plant a vineyard, who shall gather the grape▪ shall it not be he that planted the vine▪ and if the Father have a Son, to whom shall he rather do service, then to his father who begot him. For this cau●e it is that the law saith, that it cann●● be imagined how much authority the father hath over his son, which ●o far extendeth itself, that the father being in necessity, may lawfully ●●ll his son: for in respect of that, that he gave his son that being which he hath, the father likewise hath gotten that power over him that it is lawful for him to do with his son what him l●st. If therefore so great be the dominion, & the authority so authentic, which the father hath over his son; what prerogative shall his be, from whom the being of all parents are derived▪ as well in heaven as in earth? And if they (as Seneca saith) who recea●e a good turn, aught to imitate a fertile field, that yieldeth much more th● it received; how can we answer God after this manner of gratuity, when as we cannot yield him more, than we have received from him, although we gave it him also? And if ●he which giveth not more than he received, observeth not this law; 
Honour is due to God, because he is our Father.  what shall we say of him, that giveth less, then that which was bestowed on him? And if (as Aristotle testifieth) we can not equiual●ently yield recompense to the gods & our parents; how shall we equal the blessings of god, which hath bestowed more upon us, than all the father's which are in the world? And if it be a heinous offence for a son to be disobedient to his father, what impiety shall it be to rebel against god, who under so many bounties is our father? yea, & in comparison of whom, no man amongst men deserveth the name of a father? This is that which justly he expostulateth by his prophet. If therefore I be your Father (saith he) where is mine honour? 
Mala. 1.  and if I be your Lord, where is my fear▪ Against the same ingratitude another prophet inveigheth in these words. Wicked and perverse generation, wilt thou requite thy Lord God thus, thou foolish and insensate people? what is he not thy Father, wh● possessed thee, and created thee?  
These are they that lift not up their eyes to heaven, neither behold themselves, being forgetful of them ●elues. For if they did behold themselves, they would severally ask of themselves, and endeavour to know, what is their first original, what the●r first beginning; that is, of whom they were made, and to what end they were created. 
By the consideration of his own creation, a man groweth into the knowledge of the Creator.  For by the knowledge thereof, they should at last attain the knowledge of that which in deed they ought to do. And because men do it not, they live as if begotten of themselves.  
After which manner lived that accursed King of Egypt, whom God threatened by his Prophet saying: Behold, I come to thee Pharaoh king of Egypt, 
Ezechiel, 29.  thou great Dragon, that liest in the midst of thy floods, and sayst; It is my flood, & I made it for myself. After this manner speak ●ll they, who forgetting their Creator, as that created by themselves, do not acknowledge their maker. Better did S. Angustine, who by ●he knowledge of his beginning, attayn●d the notice of his Creator▪ saying in on● of his private M●ditations; And I returned to myself and I en●●●ed into myself, 
Aug. Soliloq. cap. 31.  and I ●ayd to my ●●l●e, What art thou? and I answered myself, a reasonable & mortell man▪ and I began to discuss ●hat that was, and said: Whence comes this so named creature o my Lord God? whence but from thee? Thou madest me, & not I myself. Who art thou? Even he by whom I live, he by whom all things live. Who art thou? Thou Lord my God, true, only, omnipotent, and eternal▪ that always livest, and nothing dieth in thee: Tell me thine humble servant my God, tell thou merciful, to me a miscreant; tell I pray thee for thy mercy sake whence is this living creature, but of thee? Shall any man be the maker of his self? is life and being drawn from any other but thyself? Art not thou the chief good; from whence all being is? For whatsoever is, is from thee, because without thee, there is nothing. Art thou not the fountain of life, from whom floweth all life? For what so ever liveth, liveth by thee, because without thee nothing liveth. Thou therefore Lord madest all things: Shall I then ask who made me? Thou Lord madest me, without whom nothing is made. Thou art my maker, I thy workmanship. I give thee thanks o Lord my God, by whom I live, and by whom all things live. I give thee thanks o my Creator; because thy hands made me, and fashioned me. I give thee thanks, my light, because thou hast illuminated me, and I have found thee, and myself.  
When therefore thou layest in this confusion, darkness, and profundity of nullity (as it be said) it pleased the divine bounty and mer●cie, without any merit of thine, of his mere grace, to show in thee his virtue, and omnipotency, and by his mighty hand to take thee out of th●se obscurities, and that depth of confusion, to bring thee f●om not being, to a being: and ●o create thee, that thou mightest be a substance. Yet would he not (as tes●i●ieth Saint Augustine) that thou shouldst be made like a stone, like a bird, or like a serpent; but according to the similitude of a man, which is the noblest of all the creatures of the world. He gave ●nto thee, that being which now thou art; he composed and compacted thy body with a certain singular harmony, and adorned all the parts therefore, as well the members, as the senses; with so admirable perfection and providence; that ea●h one of them (if it be well looked into) are the arguments of great miracle, and greater benefits. This is that benefit which blessed job acknowledged with an humble heart, when he said: Thy hands made me (o Lord) and fashioned me in every part. Remember (I pray thee) that thou madest me as of dirt, and shalt reduce me into ashes; With skin and flesh hast thou clothed me, with bones and nerves thou compactedst me▪ life and mercy thou gavest me, and th● visitation hath kept my spirit? But what shall I say of the nobility of thy soul, and the excellency of the end, for which it was created; and of the image and capacity that it hath? The image thereof, is the image of God himself. For there is not any thing to be found upon the earth more like to God, and by which we grow more easily and manifestly into the knowledge of God, then is man's soul. For which cause those ancient Philosophers, but especially Anaxagoras, 
●●y God was called a Mind by the Philosophers.  found out no other name that became God more, then that they called him Mind; which is nought else, then if they should have said a reasonable soul, 
●●y the substance of the soul is hardly understood  and that for the great similitude which they found between God and the soul. Hereupon it groweth, that the essence or substance of the soul can be comprehended by no understanding, for in that it is so like the d●uine substance, which since in this life cannot be understood; no otherwise may the other be understood or comprehended.  
Besides, the end to which so noble a creature was made, is every way correspondent to the nobility thereof: For it is most certain that the soul was created, that it might be partaker of incomprehensible glory, and divine felicity; that it might dwell in the house of God, enjoy the same goods with God, and rejoice with the same joy he doth, and be clothed with the same garment of immortality, and reign with him for ever. And from hence draweth the soul that admirable capacity which she hath, which is so great, that all creatures, and the riches of this world gathered in one, are not sufficient, to fill the bosom of the capacity thereof; yea, so far are they from filling it, as is a grain of millet in respect of the engine of the whole world.  
T●ll me therefore, o my brother, what shall we return our Lord for ●o great a benefit? what may suffi●e ●o recompense our good God for 〈◊〉 much goodness? If we are much indebted to our carnal parents, because in some respects they were coactours in the accomplishment, and compacting of this our body; how much more stand we bound to our eternal Father, who with them form our bodies, and without them our souls? our soul, I say, which by many degrees is more noble, and excellent than our body, and our body should be nothing, but a very stinking dunghill? What else are the parents, but certain instruments by whose weak help God buildeth this body. If therefore thou owest so much to the means, how much shalt thou owe to the workmaister that made it? and if thou acknowledgest thyself to be indebted to him, that only in one part of the work showed himself industrious, how much shalt thou be indebted to him that consummated the whole work. If the sword be in such honour with thee, whereby the City was overcome, in what esteem shall the King himself be that overcame it?  
For it is to be understood, that things which are borne according to our common manner of speaking, are not strait bred in all th●ir perfection. For they have many things perfect, yet are there many things defective in them, which after are perfected. But that perfection must he add who beg●nne the work: So that to the cause that gave the beginning of bee●ng, it pertaineth also to give the complement of the thing being.  
Hence it is, that all effects in their kind, are converted to their causes, and from them receive their last perfections. The plants, labour, in what they may to seek the sun, and that they may fix their roots in the earth, which brought them forth: The fishes also issue not from the water, which engendered them: The Chicken excluded from his egg, presently clicketh herself under the wings of a Hen, and followeth her whether soever she goes. The like doth the Lamb, which is no sooner eaned, but that presently it hasteneth to the dug of the Ewe: and if a thousand sheep were of the same fleece and colour: yet doo●● he know his proper dam, and with her goeth always, as if he said. From hence I have received what I have, hence will I fetch that which I want. That almost in all natural things is of force, and amongst the artificial also it would grow in use, if they had either sense or motion. If a Painter in finishing a picture, should leave the eyes imperfect, and if the said picture m●ght have understanding, or were admonished of that which was wanting in it, what thinkest thou it would do? whether would it go? sure it is, it would not repair to the Palace of the King, or to any other Prince; for they cannot satisfy his desire; but i● would return to the house of the first workmaister, and there would request him to make it perfect, and consummate the work which he had begun.  
Tell me ● reasonable man, wha● cause there is thou shouldst not do that which unreasonable creatures do? For thou art not as yet perfect, many things are defective in thee, thou wantest many things as yet before thou be complete & perfect. The first pattern (as they say) is but rough-hewd; the beauty as yet, and the elegancy of the work is wanting, which the continual appetite of nature itself doth most openly approve, which always as it were feeling her necessity, doth continually sigh, and carefully seek that which ●he wanteth.  
God would prevent thee with famine, that being enforced by this necessity, he might make thee enter by the right gate, and build thyself ●pon him therefore that made thee. He would not there presently absolve thee from condition, or make thee perfect, and for that cause he would not suddenly enrich thee. And this would he thus do, not because he was a niggard, but because he was bountiful, knowing that it was good for thee to be such a one: not that thou shouldst be poor, but humble: not that thou shouldst always want, but that thou shouldst always have respect unto him. If ●herefore thou art blind, poor, and indigent in many things, why hast ●hou not recourse to thy Father that created thee? and to the Painter that shadowed thee, that he might perfect that which is defective? See how ready in this affair king David was.  
Thy hands (saith he) made me, and created me, give me understanding that I may learn thy commandments. 
Psal. 118.  As if he said; Thy hands (● Lord) made all that good which is in me, but this thy work and pattern is not every ways absolute: The eyes of my mind (amongst the rest) are not yet perfect; I have not yet the light, by means whereof I may discern what I want, and what is necessary for me. But of whom shall I require that which I want, but of him that gave that which I have? that to whom the beginnings are due, the ends also may be devoted. Give me therefore (o Lord) that light, illuminate the eyes of this blind borne, that with them I may acknowledge thee, and so that may be perfected, which thou begannest in me.  
If therefore it pertain to our Lord to give this last perfection to the understanding, it pertaineth also unto him to giu● the same to the will, and other powers of the soul, that by this means the form may be finished by the same workman that began it.   

The Argument.  
¶ As we are not created without God, so ●iue we not without him; for he that created us, h●e likewise conserveth us: our whole life therefore dependeth on him. He giveth all good things to us; and driveth all mischiefs from us: For that cause all creatures visible and invisible are created to attend us. We ought therefore in like sort to serve God for this benefit, as for the precedent Which except we do; we are worse than beasts themselves, who acknowledge their benefactors.  
CHAP. 8.  
THere are many mothers to be found, who think they have sufficiently discharged their duty, if they bring forth their children with pain: so that unwilling to take upon them the troubles of suckling and nursing them themselves; they seek out ● Nurse to whose charge they may commit the fruit of their wombs. God dealeth not in like sort by us, but he undertaketh in himself all the trouble; so that he is both the mother which bear us, & the nurse that suckleth us with the milk and benevolence of his providence. Even as he witnesseth by his Prophet saying: And I like the foster Father of Ephraim, 
Ose, 11.  bear them in mine arms. He therefore that conserveth us, is the maker of us all; and as without him nothing is made, so without h●s protection, all things should necessarily perish and come to nothing; as it appeareth by the Psalms 144. and 103. Even as the whole motion of the clock dependeth on the wheels, which by th●● motion turneth all the whole work▪ so that when one wheel seizeth, a●● the rest of the clock is at a stand, and out of frame: So the whole mass of this great engine of the world, hangeth only by the weight of the Divine providence, so as if that cease, all the whole compact of this world ceaseth also.  
But if thou wilt diligently consider, how many benefits shalt thou find included in this one, for even as many moments and points of time, as thy life hath had, hath, and shall have, so many parts are there of this benefit, for that in no one of these shouldst thou either live or be, if God had turned his eyes from thee. All creatures what soever they be in this world, are the parts of this benefit, because we see all of them have their being, and aim to this end, that they should serve and be accommodate to our use: for after this manner the heaven is thine, and the earth, the Sun, the Moon, the stars; the sea, fishes, birds, four-footed beasts, trees, plants, and to speak in a word, all things what soever are created, are devoted to thy service, which in his Psalms the kingly prophet wondereth at. 
Psal. 8.  Neither content that he had created all visible creatures to our use, his further will was also, through his immeasurable mercy, that all invisible creatures, such as are those noble intelligences, which are always standing before the presence of God, and behold his divine face, should serve for our uses. For all the Angels, as S. Paul testifieth, are administering spirits, sent to take charge over those, who shall possess the heritage of salvation. Finally, all the world is employed in thy service, to the end that thou likewise shouldst be busied in the service of GOD, who would not that any thing should be created, either above or under the heavens, that should not serve for thy profit, that thou likewise mightst wholly serve under his empery.  
What soever is found under heaven▪ 
Ex duce peccat li. 1. ca 3  either is for the use of man, or to the use of that thing which serveth man. For although man (to speak properly) do not eat flies which fly in the air, yet feedeth he on other birds which are sustained by those flies, etc. although he eat not the weeds of the field, yet nourisheth he himself by those divers kinds of beasts, which are pastured by those herbs. Turn & return thine eyes into all the climes & corners of the world, and thou shalt see how spacious the bounds are of thy riches, & how opulent thine inheritance is. All that which walketh on the earth, swimmeth in the Seas, flieth in the air, shineth in the heavens, is thine. But all these are the benefits of god, and the works of his providence, and ●he mirrors of his beauty; the testimonies of his mercy, the sparks of his charity, and the exemplifications of his liberality. See how many criers & Preachers God sendeth unto thee, that thou mayst know him. All that are in heaven and in earth, saith S. Augustine, tell me that I must love thee my God, and cease not to cry out the like to all men, that no man may be excused.  
If thou hast ears to understand the voices of creatures, thou shalt manifestly perceive, how all of them do together teach thee to love God. For all they in silence do protest that they were made for thy benefit, that thou for thyself, & for them, shouldst serve their and thine own Lord. The heaven saith: I give thee light by day, & by night thorough the ministry of Moon & stars I prevent lest thou shouldst walk in darkness; and sundry influences send I down, that divers things may grow and increase, lest thou shouldst die with famine. The Air saith: I apply myself that thou mayst breath into me, I cool thee, I temperate thine internal heat, lest it consume thee: I have divers kinds of birds in me, that by their variety and pulchritude should delight thine eyes, by their songs thine ears, and by their taste thy palate.  
The water saith, I serve thee with my rains and showers, according to the fixed seasons of the year: with my floods and fountains also that thou mayst cool thee: I bring forth and nourish divers kind of fishes, that they may be meat for thee. I water thy seed, thy gardens and fruitful trees, that thou mightst by all them be nourished. I yield thee passage through the midst of the sea, that thou mayst traffic through the whole world, and that thou mightest annex 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 tavern of all things natural. She truly, and that not without cause, shall say; I sustain thee, an unprofitable burden, I bear thee like a mother in mine arms, I provide thee of necessaries, I sustain thee with the fruits of my womb, I have communion or participation with all other elements, with all the heavens, and from every one of the influences, do I cull out & choose benefits to fructify for thee; I finally like a good mother, neither in life nor in death forsake thee; for in life I suffer thee to trample me w●th thy feet, I sustain thee; I give thee in death a place of rest, & hide thee in my bowels. What need many words? The whole world with a loud voice crieth; Behold how my Lord and Creator entirely loveth thee, who hath created me for thy love, & would that I should serve thee, & thou likewise shouldst serve him, that gave me to thee, and created thee for himself.  
These are (o man) the voices of all creatures: Consider now that there is none so absurd deafness, as to hea● these voices, and to be ungrateful, for so many and great benefits. If thou hast received a good turn, pay thy due in thanksgiving, that thou have no cause to be plagued with the scourge of ingratitude: For every creature (as a certain Doctor hath well noted) speaks to a man in three words: Take, Restore, and Beware; That is, Take a benefit, Restore that thou owest; Beware (except thou restore) the punishment. Is it possible for thee (christian) that without intermission receivest these benefits, that sometimes thou shouldst not lift up thine eyes to heaven, that thou mayst see who he is, who giveth thee so many good things? Tell, if thou shouldst happen (being wearied in thy journey) to rest at the foot of some Tower, greatly afflicted with hunger & thirst▪ & that there were one in the tower should send thee meat & drink, as much as thou wouldst require couldst thou contain thyself, but that thou wouldst lift up thine eyes sometimes, that thou mightst see who he was, that had so well deserved at thy hands? I think truly that thou couldst not. What else doth god from his highest heaven, but without intermission pour down his benefits upon thee. Show me any thing, small or great, that is not given from above by the special providence of God? why therefore sometimes liftest thou not up thy eyes to heaven, that thou mayst acknowledge & love so liberal a Lord, & continual benefactor? what other thing is intended by this carelessness, but that men show that they have laid aside the nature of men, & are degenerated into unreasonable creatures? For in this we resemble hogs feeding under an oak, who whilst their keeper ascendeth the tree, and with his whip or staff beateth down the acorns, are so much busied in eating, grunting, & beating one another from the mast, as that they mark not who gave them the meat, neither know they how to loop up, that they may see from whose hands that benefit descended. O ungratful sons of Adam, who besides the light of reason, having their shapes erect, and faces form to behold the heavens, yet will not lift up their eyes and minds that they may see & acknowledge their Benefactor, and give him thanks for his goodness.  
The law of gratuity is so general, and so well liking unto GOD, that in the very beasts themselves, he would this inclination should be imprinted, as we may manifestly behold in sundry examples. What is more fierce than the Lion? 
G●ll●us. lib. 5 cap. 14.  & yet Appian writeth, that Androdus the D●ne, a Senators servant and a fugitive, was many years nourished by a Lion, whose wounded foot he had cured. The same man being long after that apprehended and brought to Rome, and condemned to the beasts, and opposed to the said Lion, (which by good hap was likewise taken and brought to Rome) was acknowledged and saved by him: & both the slave and the Lion received their liberty, and always after lived together in great amity. The like also Pliny writeth, to have happened to Helpus the Samian by a Lion. 
Plin. lib. 8. cap. 17.  Of the gratuity of horses, the said Pliny reporteth, that some there have been that lamented their masters death, 
Plin. lib. 8. cap. 42.  and othersome that shed tears for their want. 
Lib. 8. ca 40.  When King Nicomedes was slain, his horse starved himself to death. Some revenged the death of their masters with striking and biting. These things are of small moment, if we compare them with the fidelity, friendship, and gratitude of dogs, of which Pliny reporteth admirable things.  
If therefore beasts (in whom there is no reason, but only a sparkle of a certain natural instinct, by which they acknowledge a benefit) are so grateful, and in all things that in them lieth, help, obey, and serve their benefactors; how can it be that a man, that is blessed with such a light to acknowledge received benefits, should be so careless, & so slightly should forget him, from whom so many benefits are derived? If it be such a heinous offence not to love this Lord God, what shall it be to offend him, and to violate his commandments? Can it be possible o man, that thou shouldest have hands to offend those hands which have been so liberal towards thee, that even for thy sake, they have at the last been fastened to the Cross?  
When that lascivious and shameless woman, alured the holy Prosphet joseph to adultery, and solicited him to be unfaithful to his Lord and master, the chaste young man defended himself after this manner; Behold, my Master hath delivered all things into my hands, not knowing what he hath in his house, neither is there any thing which is not at my command, beside thyself, who art his wife; how therefore can I do this wickedness, and sin against my Master? As if he should say; If my Lord be so good and liberal towards me, if he hath committed all that is his to my trust, if he hath dignified me with such honour, how can I who am tied unto him by so many offices of kindness, have my hands ready to offend so good a master? In which place it is to be noted, that he was not content to say; It becometh me not to offend thee, or I must not do it: but he said: How may I do this evil, and so forth: signifying that the greatness of the benefits, ought not only to restrain the will, but also the power, and take away the force likewise to offend our Lord God in any thing.  
That man had credited all that he had in Joseph's hand, and God hath committed that which he hath to thee. Compare now those things that GOD hath, with those things which that man had, and see how far greater & more excellent they be then those which the other possessed? Redoubled are those which thou receivest from God, if thou compare them with that which joseph received from that man. Tell me (I pray thee,) what faculties? what riches hath GOD, which he hath not communicated with thee? Heaven, earth, moon, stars, seas, floods, fowls, fishes, trees, living creatures, to conclude, all that that is found under heaven is in thy hands. What? not only those things which are under heaven are in thy power, but also those things that are above the heavens, namely, the glory of them, and eternal goodness.  
All things are yours, saith the Apostle, whether it be Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come; for all things are yours, that is, ordained for your salvation.  
But what if I say, that thou hast not only those things which are above the heavens, but that the very Lord also of all heavens, is endowed to thee after a thousand manners? He is given thee as a Father, as a Tutor, as a Saviour, as a Master; He is thy Physician, he is the reward of thy redemption; he is thy example, thy help, thy remedy, and thy keeper. To conclude, the Father hath gruen us his Son; the Son hath deserved for us the holy ghost, whom the Father & the Son sendeth; from whom all good gifts proceed.  
When therefore it is more true● than truth, that God hath delivered all that he hath into thy hands, how can it be that thou shouldst have hands to provoke him? What thinkest thou it may be suffered that thou shouldst be ingrate to such a gracious Father, and a Benefactor so liberal? Truly this seemeth to be a most heinous offence? but if to this ingratitude thou annex contempt of thy Benefactor, and injury or contempt how inexpiable a crime will that be held? If that young man (of whom I spoke before) thought himself so bound that he had no power to offend him▪ that had committed all the substance of his house into his bands: How shalt thou find any force in thyself to offend him, who gave thee heaven, earth, and himself?   

The Argument.  
¶ The benefit of Predestination is the first and greatest of all benefits, and which is merely given gratis, without any precedent merit. The greatness therefore of this benefit, and all those things which pertain thereunto, greatly provoke a man to serve God, and to be dutiful unto him.  
CHAP. 9  
AMongst the divine benefits also, Predestination or Election is to be numbered, which as it is the first, so also it is the most excellentest, and altogether necessary for our salvation. But this benefit is only theirs whom God hath chosen from the beginning, to take possession of the eternal beatitude and the heavenly kingdom. For which benefit, the Apostle, as well for himself as for all the elect, giveth him thanks in these words; Blessed be God, and the Father of our Lord jesus Christ, 
Ephes. 1.  etc. who hath predestinated us in the adoption of his sons through jesus Christ. The kingly prophet commendeth that benefit likewise, when he saith. Blessed is he whom thou hast chosen, 
Psalms, 64  o lord, and hast taken to inhabit in thy Courts. Deservedly therefore may this benefit be called the benefit of benefits, and the grace of graces▪ It is the grace of graces, because it is given before all merit, of Gods only infinite goodness and liberality: who setting a part injuries, nay rather giving to every one sufficient help to salvation▪ imparteth more abundantly to some the greatness of his mercy, like an absolute & liberal Lord of his riches: And it is the benefit of benefits, not only because it is greater than the rest, but for that it is the cause and foundation of all other benefits also. For when as a man is chosen to glory, by means of this benefit, GOD presently imparteth to him other benefits also, which are required towards the attainment of this glory: even as he testifieth by his prophet, saying; In perpetual charity have I loved thee, therefore in mercy have I drawn thee unto me. 
jeremy. 31.   
That is, thou oughtest not to be ignorant, that I called thee to my grace, that by the same thou mightest attain my glory. But the Apostle speaketh of this benefit more plainly, when he saith; Because those whom he foreknew, those likewise he predestinated, to be made conformable to the image of his Son, that he might be the first begotten among many brethren. Those therefore whom he hath predestinated, those also he hath called; and whom he hath called, them also hath he justified: and those whom he hath justified, 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 divers others; for he giveth all those things which are pertinent toward the attainment of that first grace. Even as the Father that bringeth up his Son either to make him a Priest or a doctor, causeth him from his infancy to be exercised in Ecclesiastical affairs, or brought up in diviner studies, & directeth all the course of his life to that intended and purposed end: So likewise that eternal Father, after he hath chosen any man to the communion of his glory, he directeth him by his fatherly care to the way of justice, which bringeth him to that glory, and in the same doth faithfully conduct his elected, till he attain the desired end. For this so great and excellent benefit, they ought to yield our Lord thanks, who acknowledge any notable fruit of this benefit in themselves. For let us grant that this secret is hidden from mortal eyes, yet whereas certain signs of justification are known, there also the signs of predestination or election may be had. For as amongst the signs of justification, amendment of life is not the least, so amongst the signs of election, the greatest is perseverance in good life.  
Which being thus, weigh I pray thee with thyself, o man, under how great an assurance our Lord holdeth thee bound unto him, for this immeasurable benefit, namely to be registered in that book, of which our Redeemer said to his Apostles, Do not rejoice in this, that spirits are subjecteth unto you, but rejoice because your names are written in the book of life. How immeasurable therefore is this benefit, to be beloved, and from eternity elected, from which God was God? to rest in his most sweet bosom, even from the years of eternity, to be accounted the adoptive Son of God then, wh●n as his natural Son was begotten in the brightness of his Saints, who were present in his divine understanding? Attentively therefore consider all the circumstances of this election, and thou shalt find every one of them to be singular benefits; yea, & that great ones also, and such as tie thee under new covenants. Consider first of all his dignity who choase thee, who is God himself, blessed and infinitely rich, who neither needeth thine, nor any other man's riches. Wey how unworthy he is who is chosen, if you consider hi● quality and nature: for is a miserable and mortal creature, subject to all infirmities, miseries, and poverty of this life, guilty of the punishments of hell, aswell for others, as his own sin also.  
Thirdly, apprehend how excellent the election is, after that thou art chosen to so high an end, than which there can be no greater; that is, that thou mightest be made the son of GOD, the heir of his kingdom, and partaker of his glory. Fourthly attend, how free th●● election is, when as it is, as I have said, above all thy mer●it, of Gods only free will and goodness; and as the Apostle saith, by the glory and praise of God's liberality, and his especial grace▪ Now, a benefit the more free it is, by so much the more holdeth it a man obliged.  
Fiftly, the antiquity of this election is to be considered, for it began not with the constitution of the world, but is more ancient than the world itself. Yea, it is of the same age that God himself is, who as he is from all eternity, so from eternity. loved he his elect, whom he beholdeth with his fatherly and truly benign eyes, remembering himself always, to what an excellent good he hath foreordained and predestinated them.  
Sixtly, the rareness of the reward is to be considered; Since that amongst so many Nations of barbarous people, and amidst so great a multitude of damned men, our Lord would vouchsafe to call thee to so blessed a lot, that thou shouldest be of the number of those, which were chosen to everlasting life, and that therefore he separated thee from the mass of corruption of mankind, condemned for sins, and hath changed thee from the leaven of corruption, into the bread of Angels.  
In this consideration, a few things shall be found, which may be written, and many things which may be weighed in mind, that the elected may be grateful to our Lord God for the particularity of this benefit, which is so much the greater, by how much the number of the elect is lesser, and of those which are to be damned greater, the number of whom (as Solomon affirmeth) is infinite.  
But if none of these things move thee, yet at leastwise let the greatness of the expense, which our most liberal Lord had determined to make by reason of this benefit, move thee. Such as is the life of his only begotten Son, and his blood shed in the behalf of this benefit: who had decreed from eternity, to send him into this world, that he might be the executor of this divine determination. Which since it is so, what time shallbe more convenient and profitable, to consider so great mercy of GOD! What tongue shall more plainly express the same? What heart with greater affection feel, and more entire sweetness taste the same?  
Finally, with what services may the same be recompensed? With what love may a man answer this divine love? Who will be so ungrateful as to refuse now at length to love him, of whom from eternity he hath been beloved? Who would change this friend for any other what soever?  
Wherefore, since that in holy Scriptures, a friend of so many years is so much praised and had in estimation, who would change the possession and grace of so great a friend, for all the friends of the world? And if prescription or possession of time, with memory giveth him both right and authority who hath neither, what will this eternal possession do, by which our Lord is possessed, that by the title of this friendship we may be reputed for his. By these it appeareth, that there are no blessings to be found in this world, whiteway deserve to be exchanged with these, neither are there so great evils which are not to be endured for the love of these benefits.  
Who (I pray you) is he could be so dull & inconsiderate, that being taught by divine revelation, that a certain poor beggar seeking his living from door to door, were after this manner predestinate by god, would not kiss the earth whereon he trod? would not give him place? would not humbling himself on his knees, with all humility, wish him all good, & gratify him in this manner; o most happy, o most blessed, art thou one of that happy number of the elect? shalt thou rejoice amongst the blessed troops of Angels? shalt thou sing that celestial music? & possess that perpetual kingdom? sha●● thou behold that shining face of Christ? O happy is the day in which thou wert borne, but much more happy that, in which thou shalt die to the world; for than shalt tho● begin to live the life everlasting. Happy the bread which thou eatest; blessed the earth which thou treadest upon; for it beareth an incomparable treasure; Blessed the ●ribulations which thou sufferest, & the necessity that overpresseth thee. For they open thee the way which leads thee to eternal life: what cloud of calamities and tribulations shall there be so thick, which shall not vanish under so great a hope?  
These, & such like are the words we would use, & speak to any man whom we certainly knew to be predestinated. For if a certain prince that is like to be heir of a great kingdom, passeth by any plac●, all the inhabitants thereabouts, make haste to behold him; & they admire that blessed fortune (according to the opinion of the world) that this young man hath befallen him, because he is born the heir of a kingdom. How much more therefore ought men to admire this blessed lot? namely, that a man should be born, & (without any of his merit) chosen, not to be a temporal king in this world, but to reign in heaven with God himself▪ for ever & ever. By these things therefore (my brother) thou mayst easily conceive the great bond whereby all the elect are tied for this benefit to their Lord & Elector; from which let no man suppose himself excluded, if he will do his duty, and not hinder himself.  
Yea, it shall be needful (as Sa●●● Peter warneth) in all his works, to make sure his vocation & election: for we are assured that he that doth this shall be saved; and we know also, that God's grace & favour doth never leave any man, neither will hereafter leave any one destitute.   

The Argument.  
The benefit of Redemption exceedeth all eloquence, and were rather to be adored then expressed, rather men had need of some certain knowledge thereof. Man by sin was made like unto the devil: GOD might have left him in damnation like the devil, but he would not: He turned his wrath into mercy, he sent not an Angel, but he himself coming after an unspeakable manner, redeemed him. He was admirable in his coming, & for that man is much indebted unto GOD, yet much more for the means of his redemption, which comprehendeth the whole passion of Christ. Christ died not for one, but for all, & this increaseth the debt.  
CHAP. 10.  
IT is recorded amongst ancient Writers, 
Ex duce peccat. li. 1. ca 4  of a famous Painter, that depainting the funerals of a certain kings daughter, shadowed about the circuit of the heirs, many of her kinsmen & allies, standing with sad and afflicted looks, next them her mother more pensive than the rest: but when he came to delineate the Father, he covered his face with an artificial kind of shadow; expressing thereby th●t Art was deficient in this place: by which new e invention he expessed the greatness of the dolour. After the same manner, all our understanding, art, & eloquence are defective, in declaring this unspeakable benefit of our redemption. For which cause perhaps we might have done far better, if we had worshipped the same with silence, that in some manner by this device we might express the greatness thereof. The benefit of our creation is unspeakable, but of our Redemption more admirable: for God created all things with the only beck of his will; b●● for man's redemption he travailed thirty and three years, he shed h●s blood, neither had he either member or any sense which was not excruciate with a particular grief. It seemeth therefore that an injury should be done to so glorious a mystery, if any man should imagine that he could express the same with human tongue What therefore sh●ll I do? shall I speak, or hold my peace? I must not be silent, and I cannot speak. How may it be that I should conceal so immeasurable mercy? and how may I express a mystery so sublime & adorable? It is ingratitude to conceal it, and to speak thereof, it seemeth rashness & presumption. For which cause I ●es●ech thee (o my God) that whilst I am to speak according to my rude understanding, of this thy immeasurable glory, thy holy Spirit may move and moderate my tongue, like the pen of a ready writer. After that man was created, & settled in the Paradise of delights, in high dignity and glor●, yea & by so much was bound to God by strait bonds, by how much he had received more greater benefits at his hands; he became undutiful & rebellious▪ & of those things from which he ought to have taken greater cause of love towards his Creator, of the same he took greatest occasions to betray him. For that cause was he thrust out of Paradise, & thrust in exile, yea & allotted to infernal pains; to the end that he that had been● made companion with the devil in sin, should be also associate with him in punishment. Helizeus the prophet, said to his servant Giezi, Thou hast taken silver & raiments from Naaman, 
4. Reg. 1.  therefore Naamans' leprosy, shall cleave unto thee and thy seed for ever. Such was the judgement of GOD against man, who when he had affected the goods and riches of Lucifer, (namely his pride and ambition) it was just and requisite that he should be infected with the leprosy of the same Lucifer, which was the punishment of his pride. Behold therefore man made like unto the devil.  
Now the divine justice might have left man by all right in this miserable estate, even as he left the devil without any contradiction & expostulation: yet would he not do so, but rather did the contrary, chaning his wrath into mercy, & by how much the more injury he had received, by so much the more grace would he show his love to mankind. And whereas also he might have repaired this ruin, by an Angel, o● Archangel; he would come himself. But how? in what form came he? & how redeemed he us? What humane tongue will express this unto us? When as he might have come in majesty & glory, he would not, but he came in great humility & poverty. Christ established such friendship betwixt God & us, that not only god forgave man all his sin, received him into his favour, made him one and the same with him by a strait connexion of love, but (that which exceedeth all greatness) he made such a similitude & correspondence betwixt himself & man's nature, that amongst all things created, there might no such comformity be found, as are the Deity and humanity, for they are not one & the same only in love & grace, but also in person.  
Who durst ever but have hoped, that that so wide wound should have been closed after this manner? who might ever have imagined, that these two things▪ betwixt which there was so much difference of nature & offence, should so closely be united? not in one house, not at one table, not in one grace, but in one and the same person? What two things may be thought more contrary than God and a sinner, and what is more nearly annexed or more commixed, than God and man? There is nothing more high than God (saith S. B●●nard) & the●e is nothing more ●ile & abject th●n du●t, of which man is fo●●ed. Notwithstanding, God descended upon the earth, with such humility, & ascended with so much sublimity from the earth to God, that what soever God did, the same the earth is said to have done, & whatsoever the earth suffered, that likewise God suffered. Who would have said to a man when he was naked, & ascertained that he had incurred the displeasure of our Lord, when he sought retiring places in Paradise wherein he might hide himself▪ who I say would then have said to him that the time should one day come wherein this so vild substance should be united with God in one and the same person? This union is so near and faithful, that at such time as h●s humanity was to be dissolved, which was at the hour of his passion, 〈◊〉 was rather strengthened then weakened. Truly death might separate the soul from the body, which was the union of nature: but neither could he separate God from the soul, or draw him from the body; for such was the union of the divine person, that what is apprehended once with so firm an union, it never will forsake: And all these th●nges GOD would so do, that by this benefit he might inflame us with more love towards him, and by this example, more straightly oblige us unto him.  
Now therefore, if thou art so much indebted to thy Redeemer, for that in his own proper person he would come to redeem thee, how much owest thou for the means itself, by which he redeemed thee? which means most assuredly was mixed with mighty griefs & tribulations. Truly it is a great benefit if any King should forgive a thief that punishment which he ought to suffer for his offence. But that the king himself, should suffer himself to be tied to the post, and receive the strokes upon his own shoulders, that should be an unspeakable benefice, & a bounty beyond comparison.  
Ah my Lord, for the love of me thou wert borne in a stable, & l●●d in a hard manger, for me wer● thou circumcised the eight day, for me flying into Egypt thou wert banished seven whole years, and for me thou sustainedst divers persecuons, and wert provoked by divers mockings and infinite injuries. For my sake thou fastedst, watchedst, ranst hither and thither, sweatedst, weptst, and enduredst all miseries in thine own experience, which my sins had deserved▪ when as yet thou wert without all sin, and deceit was not to be found in thy lips; yea, when thou hadst not offended, but wert offended: thou for my sake wert captive, and now presented before this, now before that judges tribunal seat: before them wert thou falsely accused, beaten with buffet, spit upon, mocked, whipped, crowned with thorns provoked with blasphemies, and lastly, crucified.  

Out of his 1. book of prayer & 〈…〉 3.  Lift up the eyes of thy mind to the cross of his passion, and see the strokes, behold the wounds▪ regard the dolours, which the Lord of Majesty suffered there; because every one of the wounds, each stripe, and agony are several benefits, and they most mighty ones: Behold that innocent body wholly besprinkled with blood, full of wounds & stripes, altogether torn, bruised, and broken: behold the blood flowing from every side. See that most holy head through too much weight bending and reposing on his shoulders: See that divine face, which the Angels desire to look upon, how defiled it is, watered with rivers of purple blood, and one the one side fair & gracious, on the other, foul and bespotted. Behold the brow of that fair young man, which was wont to delight the eyes of all those that beheld him, how now it hath lost the flower of all his favour. Behold the Nazarean, purer than milk, 
Thenor. 4.  crimsonner than old ivory, fairer than the sapphire. His face is more black than coals, so that his own friends know him not; Look upon his pale mouth, his blue lips, his tongue almost dumb, how he moveth them to obtain remission and indulgence, even for those that ●orment him. Finally, fix thine eyes upon all parts of his body, and thou shalt not see any one of them free from stripes and dolours. From the sole of the foot, to the ver●e crown of the head, there is nothing whole in him, every where mays● thou behold wounds▪ strokes, and blueness. That most fair brow, and eyes clearer than the sun, are now obscured, blind, and dead, at the instant conflict of death. His ears which were wont to hear the heavenly H●mnes, now listen the slanders, reproaches, and blasphemies of sinners; His well form arms, and so long, as that they can encompass the whole world, are now ou● of joint, & distended upon the cross. Those hands which created the heavens, and never did man injury, are pierced with rough nails, and affixed to the cross His feet which walked not in the ways of ●inners, are mortally wounded and transfixed. And above all this, behold on what bed he lieth, and where that celestial Spouse sleepeth a● noon-days, how narrow it is, how hard it is, not yielding him a place to rest or recline his head upon. O golden head, how do I see thee for the love of me, so faint and wearied? O most holy body, conceived by the holy Ghost, how do I see thee for my sake so cruelly wounded, and so heinously handled? O sweet and amiable breast, what meaneth this so deep wound? why is this window opened? what meaneth this abundant issue of blood? O wretch that I am, how do I behold thee pierced for my love with so huge a spear? O rough & ungentle cross stretched forth, relax thy bowels that that rigour may relent which his nativity gave? O hard nails, do not crucify those his hands and feet: Come rather to me, and wound my heart, for I am he who have sinned, he hath not offended. O good jesus, what hast thou to do with these dolours▪ what alliance is there twixt thee & this bitter death, these nails this cross?  
Truly (sayeth the Prophet) his business is another man's, 
Esay, 24.  his labour pertaineth unto him. For what thing is more ●lvenated and estranged from life then death? from glory, than punishment? from exceeding sanctity and innocence, than the image and similitude of a sinner? Truly that title of our Lord, and that figure is very far estranged from thee? 
Gene. 17.  O very jacob, thou obtaynedst thy father's blessing in another man's coat, and a foreign habit; for assuming to thyself the similitude of a sinner, thou hast gotten the victory over sin.  

Ex duce pe●●●t, lib. 1. cap. 4.  But if ò man it shall seem unto thee that thou art not indebted so much to God, by reason that he died not for thee only, but for all the sins of the world, beware lest thou be not deceived: for so died he for all, that he died likewise for every one in particular. For all those for whom he suffered are so subject to his infinite wisdom, and as if present object to his eyes, as if all of them were comprehended in one. And with that his immeasurable charity he embraceth all in general, and every one in special, and so hath he shed his blood for all, as if for one. To conclude, so great was his charity, that (as some Saints say) if one only amongst all men had been guilty, he would for him also have ●●ffered all that, which he endured for the whole world. Consider therefore and weigh in thy mind, how much thou owest to this Lord, who did so much for thee, and had done far more, if greater necessity had required it. O heinous ingratitude, o hardness of man's heart? Truly thou art most flinty, if thou art not affected with so many benefits, if for so many dowers thou dost not bestow thyself upon him. There is not any thing found in this world ●o hard, which is not mollified by some cunning. Metals melt with fire, and by the same iron is made malleable: The hardness of the Adamant is broken with goats blood: But thou o heart of man, art harder than any stone, harder than iron, harder than Adamant: when as neither the infernal fire can break thy hardness, neither the cunning of the most merciful Father, mollify thee, neither the blood of that immaculate Lamb, can make thee tractable.  
Saint Ambrose writeth of a certain dog, that barking and howling a whole night long, lamented his Master, who was slain by one of h●s enemies. In the morning many men assembled about the course, and amongst the rest he also arrived who had slain the man. The dog beholding the murderer, assailed him, and leaping upon him began to bite him; and by this means the offence of the manqueller was manifested. What wilt thou therefore say, o man, if a dog be so faithful for a bit of bread, and so entirely love his Master? Doth ingratitude so much please th●e, th●t in the law of gratuity thou wilt suffer thyself to be conquered by a dog?  
And if this brute beast were incensed with so much ire against him that sl●w his Master: why art not thou likewise incensed against those tha●●lew thy Lord & Saviour? Who are they? Forsooth thy sins were the causes of the death of the Lord. These cruel executioners had n●uer had so much force or power against Christ, except thy sins had armed them. Why art thou not therefore angry, why whettest thou no● thy fury against those that slew th● Lord? Why is not thy love increased towards him, when as thou seest thy Lord slain before th●ne own eyes, nay more for thy sake? Why art thou not angry with thy sins, which put him to death? Especially, because thou knowest that there was no other en●● of all his save, deeds, and comments, then that he might kindle in our hearts, a wrath and hatred against sin.  
He suffered because he might slay 〈◊〉 and that he might restrain ●he power both of our hands and feet▪ hasting after iniquities, he would that his hands should be fastened to the Crosse. With what ●ace therefore darest thou live so, that all Christ's labours and sweats shall be spent in vain for thee, whilst thou wilt remain in that servitude, from which he delivered thee by the shedding of his precious blood. It cannot be but thou shouldst tremble at the very naming of sin, when as thou seest that God suffered most terrible torments, to the end that he might destroy and abolish the same? What could he do more to withdraw men headlong running after wickedness, then that GOD himself should be sent to encounter them hanging on a Cross, who will be so rash that he dare offend God, when before him he seeth both Paradise open, and hell with gaping mouth? yea, and which is far greater than both to behold God hanging on a cross▪ He that is not moved with this spectacle, I know not truly by what other thing he will be moved.  
¶ All this Chapter is taken partly out of the first book 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 find many things also touching this matter in the life of Christ, and in the book of the Catechism.   

The Argument.  
Without the benefit of justification all other benefits had nothing at all profited us, nay rather they had done us harm. Now justification is the work of the holy Ghost, without which no man can be saved. justification therefore is a great bond of our duty; especially because it concludeth in itself so many and so great goods; which are rehearsed in this Chapter. Moreover, justification is a greater benefit than Creation. And how a man may gather by certain conjectures, that he is justified.  
CHAP. 11.  
NOthing at all had the hitherto rehearsed benefits profited us, if the blessings of vocation, and justification, and sanctification had not followed. For that I may overpass the other with silence, whi●h had been in vain, and to our great mischief, what use had there been of that only and noble benefit of our redemption, if justification had not been annexed? For even as the plaster is of no use, if it be not applied to the wound, or place affected, ●o had there been no profit of this celestial medicine, except by the means of this benefit it had be●ne applied. This office principally pertaineth to the holy Ghost, to whom man's sanctification also ●s attributed. Now a man is justified when by the virtue of this divine spirit the chains and s●ares of sin being broken and rend a sunder, he escapeth the dominion and tyranny of the devil he is raised again from death to life, of a sinner he is made just; and of the son of malediction, he is made the son of God: which can no ways be done without the peculiar help and succour of God, the which our Lord testifieth in express words; No man can come unto me, 
john, 6.  except my father draw him. Signifying hereby, that neither free will, nor the forces of humane nature, can of themselves deliver a man from sin, and bring him unto grace: except the a●me of the divine power be assistant. Even as a stone of his own● nature falleth always downwardly, neither can tend upwards without external aid: So also a man through the corruption of his sin, always tendeth downward, that is, falleth in love, and desireth earthly things. But if he be to be erected & lifted upwards▪ that is, raised to love and supernatural desire, he had need of the right hand of the omnipotent and divine help.  
Many benfites are contained in this one. When as therefore the consideration of this benefit, vehemently inciteth a man to gratitude, & desire of virtue, I will here by the way express the great profits which this one only good is wont to bring with it.  
First, by it a man is reconciled to Almighty GOD, and is restored to his love and friendship. For the first and greatest of all evils, which begetteth mortal sin in the soul, is▪ th●t it maketh a man enemy to GOD, who whereas he is infinite goodness, above all things hateth and detesteth sin.  
Therefore saith the Prophet David, 
Psalm. 5.  Thou hatest all those that work iniquity, thou shalt destroy them that speak lies. This is the fountain ●oote, & original of all evils. Fron this so perilous evil, we are delivered by the means of justification, 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 towards his son. This friendship Saint john Evangelist deservedly commendeth, when he saith. Behold what charity God hath showed you, 
1, john. 3.  that you are both benamed, and be the sons of God▪ Not content to have said, that we are named, he addeth also that we 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 superiors, 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 supreme 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 justification delivereth a man from the condemnation of eternal punishment, of which he was guilty for his sins. Which how great a benefit it is, he aft●r a sort knoweth, that hath diligently overreade the fifth chapter placed before, in which we have rehearsed certain sorts of punishments. From all those punishments God hath delivered them, whom he hath justified, all which after they are reconciled, and received into his favour, are freed from that wrath and pain of divine revenge.  
Behold another benefit more spiritual, which is the reformation and innovation of the inward man, which by sin was defiled and disordered. For sin doth not only deprive the soul of God, but spoileth it of all supernatural fortitude, and all the riches and gifts of the holy Ghost, by which it was adorned, decked, and enriched: and as soon as it is deprived from the graces of these goods, it is wounded, maimed, and spoiled also of the natural goods. For whereas a man is a reasonable creature, and sin is a work made against nature, and it is natural that every contrary destroy his opposite: it followeth that by how much more our sins are multiplied▪ by so much the powers of the soul are destroyed & troubled, not in themselves, but in their toward workings. After this manner do sins make the soul miserable, infirm, slow, and instable to all goodness, but ready and prompt to all evil, they make her weak to resist temptations, and slow to walk the way of the commandments of our Lord. They also deprive her of th● true liberty and dominion of the Spirit, and make her captive to the world, the devil, the flesh and her own appetites: and after this manner, she liveth in harder captivity then that of Babylon or Egypt. Besides, all the spiritual senses of the mind are made slow, so that they neither hear the voices and divine inspirations: neither see the great eu●ls that are prepared for them, neither smell the sweet odor of virtue, nor the worthy examples of the Saints, nor taste how sweet our lord is, nor feel his scourges nor acknowledge his benefits by which he provoketh them to love. And besides all this, they take away the peace & joy of conscience, extinguish the fervour of the Spirit, and leave a man defiled, loathsome, deformed, & abominable in the sight of God and all his Saints. This benefit delivereth us from all these evils. For the abyss of divine mercy, is not content to have pardoned our sins, and to have received man into his favour, except he also expel all those evils which sins bring with them, reforming & renewing our inward man. After this manner he healeth our wounds, he washeth our uncleanness, he breaketh the bonds of sinners, destroyeth the yoke of evil desires, delivereth us from the servitude of the devil, mitigateth the fury of our perverse affections, & restoreth unto us the true liberty & pulchritude of the soul, giveth us peace & joy of good conscience, quickeneth our interior senses▪ & maketh them prompt to do all goodness, & slow to all wickedness. He maketh them strong to resist temptations of the devil, & endoweth them with good works. To conclude, so absolutely reneweth he and repaireth he our interior man with all his powers; as the Apostle feareth not to call such kind of men, justified, renewed, or rather new● creatures. This renovation is so great, that when it is given by Baptism, it is called regeneration, and when it is restored by repentance, it is called resurrection: not only because the soul is raised from the death of sin, to the life of grace; but because in a certain manner it imitateth the beauty of the future resurrection. And that is so true, that no tongue of man is sufficient to express the beauty of the justified soul; but only that spirit knoweth this, that beautifieth the same, and maketh it his temple, & lodgeth himself in it.  
Wherefore if thou compare all the riches of this world, all his honours, all his natural graces, and all his acquired virtues, with the beauty and riches of the soul that is justified, all of them shall seem most obscure & vild in comparison thereof. For as great difference as there is betwixt heaven and earth, between the spirit and the body, between eternity and time, so great also is found betwixt the life of grace, & the life of nature, between the beauty of the soul, and of the body, betwixt the interior and exterior riches, between spiritual and natural fortitude. For all these are circumscribed by certain terms, are temporal, and seem only fair to the out ward eye, to which the general concourse of God is sufficient, but to those other, a particular & supernatural concourse is required: neither can they be called temporal, where as they bring to eternity, neither any ways termed finite, because they deserve God, in whose eyes they are so precious, and of such value, that by their beauty they provoke God himself to love. But whereas God might work all these things by his only presence, he would not do it; but it pleased him to adorn the soul with infused virtues, and with the 7. dowers of the holy Spirit; with which, not onel● the very essence of the soul itself but also all the powers thereof are invested and adorned with these divine habits.  
Besides all these divine benefits, that eternal and infinite goodness of God annexeth an other, namely, the presence of the holy ghost, or rather, of the whole blessed Trinity, which entereth into the justified soul, and cometh to inhabit in the same, that it may teach her how to use in due sort so great riches.  
Like to a good Father, who not content to have given his riches to his son, giveth him a tutor also, who knoweth how to administer them well. So that even as in the soul of a sinner, Vipers, Dragons, and Serpents inhabit, who are the multitude of malignant spirits, who have taken up their lodging in such a soul, 
Math. 12,  as our Saviour in S. Matthew affirmeth: So chose into the justified soul, the holy Ghost, with the whole sacred Trinity do enter, and casting out all monsters and infernal beasts, 
Luke, 11.  consecrateth the same for a temple for himself, and placeth his seat there. As our Lord himself expressly testifieth in the gospel written by Saint john, 
john, 14.  saying; If any man love me, he will observe my sayings, and my Father shall love him, and we will come unto him, & make our mansion with him.  
By virtue of these words, all the Doctors, as well Ecclesiastical as Scholastical, do confess that the holy Ghost himself, truly and after a certain special manner, doth dwell in the justified soul, distinguishing betwixt the holy ghost & his gifts; saying moreover, that not only these gifts of the holy Ghost ●re given, but that the holy ghost also, giveth himself, who entering into this soul, maketh her his temple, and habitation, fixing his seat in ●he same. He therefore purgeth ●he same, sanctifieth & decketh her with his virtues, that she may be a sufficient mansion wherein he may inhabit.  
The above named benefits suffice not, except another and that admirable be joined unto than, namely, that all the justified are made the living members of our Saviour, who were first but dead members: For they did not receive the influences from their Lord & head Christ.  
Hence do other, and they very great prerogatives and excellencies arise. For hence cometh it that God's only Son loveth them, as his own members, and hath no less care of them then of himself: he is no less solicitous for them, then for his own members, without intermission, he poureth into them his virtues, as the head into his members. Finally, the etern●●l Father beholdeth them with favourable eyes, no otherwise then the living members of his only begotten Son, united, & with him concorporate, by the participation of his Spirit; and therefore their ac●●ons are grateful and pleasing, as 〈◊〉 were the actions of the living members of his Son, who worketh 〈◊〉 them all goodness. From the 〈◊〉 dignity it proceedeth, that when as these justified require favour at God hands, they demand it with gr●●t confidence: for they know, th●● they ask the same, not for themselves only, but also for the 〈◊〉 of GOD himself, who in them and with them is continually honoured.  
Neither do the divine benefits here take their end, for to all the foresaid graces this is annexed at the last; to which all the other are disposed, namely, the right and possession of eternal life, which is given to the justified. For even as that our most mighty Lord, in whom at once infinite justice and mercies do shine▪ 〈◊〉 adjudgeth all sinners which do not repent them to eternal punishments: so assumeth he all truly penitent to eternal life.  
These them are the benefits, which that only benefit of justification comprehendeth in itself: which justification, 
August. 〈◊〉 john.  Saint Augustine esteemeth more than Creation: for God created heaven & earth by his only word; but that he might truly sanctify man, he 〈◊〉 his blood, and suffered so many▪ and so divers tortures for him. If therefore we are indebted to this God, such and so many ways for our creation, how much more owe we him, for our sanctification? which benefit, by how much more greater labours and afflictions it is attained, by so much the more it obligeth us.  
But although a man do not yet evidently know whether he be truly justified, yet every one may have great conjectures of his justification, amongst the which this is not the least, namely, the amendment of life, when as he that was wont to perpetrate a thousand sins in one day, now committeth not one. He that is such a one, let him remember with what just cause he is bound to serve such a sanctifier, who redeemed him, & delivered him from so many evils, & stored him with so many blessings as are hitherto rehearsed. And if any man yet be entangled in the ungracious race of his life, I know not by what means God may more move him to forsake that condition, then if he set before his eyes, all the ●●●lls, incommodities, and perils, which sins bring with them, which a little before have been numbered up by us: a● also in showing him the treasure of great benefits, which spring from this incomparable blessing.   

The Argument.  
The graces & gifts of the holy-Ghost, and those wonderful effects which they work in us, are such and so many, that whether a man will or no, except he will be altogether ingrateful, he ought in leaving his loose behaviour, to intend the service of God. No less are the benefits of Baptism, and most great bounties of the Sacrament of the Eucharist; all which invite us to the amendment of our lives.  
CHAP. 12.  
THose things which we have hitherto spoken, comprehend not as yet all those kinds of benefits which the holy ghost worketh in the soul of a man that is justified, neither is God's liberality concluded in those terms. For it sufficeth not the divine Spirit to have led man in by the gate of justice, but after that man hath entered, he is likewise assisted by the same Spirit, and is led by the hand into all his ways, till the waves of this stormy sea being over-ceased, he attain safe and secure to the haven of salvation. For after that (by the means of the foresaid benefit) the holy ghost hath entered into the justified soul, he sitteth not there idle, it sufficeth him not to grace the soul with his presence, but with his virtue also he sanctifieth the same, working in her, and with her, whatsoever is convenient for her salvation.  
He sitteth there like the Father of a family in his house, governing the same: he sitteth there like a Master in a school, administering it: like a gardener in his garden, trimming it: like a king in his kingdom ruling it: like the Sun in the world, illuminating it: Finally, like the soul in the body, giving him life, sense, & motion: not as the form in his matter, but as the Father of his family in his household.  
What therefore is more blessed, and more to be desired, then for a man to have in himself such a guest, such a guide, such a companion, such a governor, finally, such a tutor and helper? who being all in all, worketh also all things in the soul in which it abideth. But especially like fire he illuminateth our understanding, inflameth our will, and exalteth us from the earth unto the heavens.  
He like a Dove maketh us simple, mild, peaceable, and friends to all men. He like a cloud, cooleth us, and defendeth v● from the burning lust of the flesh, and tempereth the madness and fury of our passions. Finally▪ he like a vehement wind, moveth and inclineth our will to all goodness, severing the same, and drawing it away from all evil inclinations: until 〈◊〉 last the justified attain that perfection, that all the vices are hateful unto them whic● they first loved, and the virtues beloved which they 〈◊〉 hated. As David manifestly confesseth the same to have chanced unto himself; For he saith in a certain place. 
Psalm. 116.  That he hated and abhorred iniquity: And in another place▪ That he● delighted in the way of ●he testimonies of our Lord, 
Idem.  even as in all ●iches. The reason was, because the holy Ghost had ●●illed into 〈◊〉 soul, the wormwood of earthly things, and the honey of the divine Commandments: in which thou seest manifestly, that all our blessings are to be ascribed to this holy Spirit; so that if we decline from evil, he is the cause: & if we do good, we do it by his means; if we persever in goodness, by him we persever, and if reward be given for good, by him it is given.  
here also no small occasion and matter i● offered us, to discourse of the benefits of the Sacraments, (which are but as it were the instruments of our justification) but especially of Baptism and the Eucharist. 
Ex lib. 1. de ●rat. et Meditate. tract. 7 cap. 4.  For 〈◊〉 Baptism we are cleansed from original sin, delivered from the power of the devil, & made the 〈◊〉 of God, and 〈◊〉 of his kingdom. In Baptism (my brother) Christ espoused thy soul unto himself and decked it with jewels & iem● worthy so high an order, of which 〈◊〉 are, grace, virtue, the gift of the ●●ly Ghost, and others 〈…〉 ornaments: such as Isaac 〈…〉 Rebecca, 
Gene. 34.  when he took her to wife. What therefore hast thou do●●e that thou shouldst deserve to receive the least of these things? How many thousand (I say not of men, but of nations) are excluded from these blessings by the just judgement of God? What had become of thee, if thou hadst been borne amongst these nations? if thou hadst not attained the true knowledge of god? but hadst adored blocks & stones? How much art thou indebted to thy Lord God, that amidst so great & infinite a number of reprobates, he would that thou shouldst be reckoned among the number of his elect? be borne amongst his choosed flock, be nourished with the milk of the Apostles, and be made drunk with Christ's blood? But if after the grace of this vocation▪ thou hast lost thine innocence of Baptism by thy recumbency in sin, behold it pleased our Lord God to call thee again the second, third, or more often times; What therefore shalt thou no● owe unto him? How many benefits doth this one comprehend? It was a benefit that he expected thee so long a time, that ●ee gave then so long a time of repentance, that he suffered thee lying so long sweltered in thy sins, merciful▪ bountiful, not cutting down the fruitless tree which possessed the earth, and received the dew of divine influence in vain▪  
It was another benefit, that suffering thee in such erroneous sinnes▪ he cast thee not headlong into the depth of hell, in which (perchance) divers are tormented for less crimes than thou hast committed.  
Another is, that he instilled into thee so many holy inspirations, so many good purposes, yea, incessantly beating at the door of thy heart, even in the midst of thy misdeeds, and continually calling thee, who did nought else but offend him who called thee.  
Another is, that at length, intending to impose an end to thy rebellious and stiff-necked obstinacy, he called thee with so high and powerful a clamour, that he recalled thee from death to life. And tho● no otherwise then a second La●●rus, issuedst from the darksome sepulchre of thy innumerable sinne●, no more bound hand and foot, 〈…〉 and delivered from the 〈…〉 of the devil.  
Bu●●boue all the●e hitherto na●●d▪ the greatest benefit is this, th●t he not only pardoned thee 〈…〉 and offences which were passed, but gave thee grace, helping & preserving thee, lest thou shouldest fall into the same again: Adding moreover the ornaments, stool, shoes, and ring, which the Father gave the prodigal son upon his return, when he took him into his favour: decked with which, thou walkest like the son of God, despising all the deceits of the devil, etc. pomps of the world, partaking the sweetness of divine things, which béfore times seemed unsavoury unto thee. What? what a blessing esteemest thou it, that these benefits are denied to so many men, and are bestowed on thee with so much favour? that God when thou wert no less sinful than they were, nor less unworthy the vocation, leaving th●̄ in darkness, and the state of damnation, G●d I say, took thee, & graced thee with the lot of salvation & grace, with what reward, with wh●● offices, with what services, wil● thou recompénce him? Of what mind wilt thou be then, when thou shalt hereafter, by the virtue of this vocation, enjoy perpetual gladness in heaven with God, and see other thy companions & acquaintance, thorough defect of the same vocation and the like grace, cast into eternal torments, and crucified in hell?  
But of the grace of graces, and of that Sacrament of all Sacraments, by which God would dwell amongst men, and give himself for daily food unto them and remedy also, I can no ways hold my tongue. Once was there offered upon the Cross a Sacrifice, and bloody host for our salvation; but in this Sacrament he is daily applied unto us, for the remission of our sins. When soever you do this (saith he) do it in remembrance of me. O monument of salvation, o singular Sacrament, o grateful mystery, bread of life; sweet nourishment; royal banquet; having in thee Manna, the savour of all sweetness. Who may enhance thee with answerable titles? Who may worthily eat thee? who may honour thee with due reverence, and according to thy merits? My heart faileth when I think on thee; my tongue foultreth when I speak of thee; neither can I report thy miracles according as I desire. If that bountiful Lord had bestowed this benefit on only innocents, and those that are untouched and chaste of life, as yet the gift had been inestimable: but now, what shall I say? when as to the end he might impart himself unto them, he disdaineth not to pass by the hands of many most ungodly Ministers, whose souls are the dwelling houses of sathan, and bodies, the vessels of corruption: whose life is consumed in vices and the suds of sin? Moreover, that he might visit his, and comfort his friends, he hath not refused to be handled with their de●●●ed and impure hands, to be taken with their sacrilegious mouth, and to be buried in their filthy bellies. The ●ody of 〈◊〉 was once sold, but in this Sacrament, more than a thousand ●imes, yea almost daily it is sold.  
Once only in this world it wa● mocked and contemned, but now incessantly by these impure men it is contemned. Only once hung it between two thieves upon the Cross but now in this Sacrament, he is daily crucified. How might we worthily honour this Lord? who by so many ways and means provided for our salvation, what shall we render unto him for this so admirable a nourishment?  
If Servants do their masters service, because they are nourished by them; if Soldiers press thorough sword and fire, that by this means they may avoid the peril of death, what ought we not to do for this Lord, that giveth us this celestial food? If God in the old Law, required so many thanksgivings for Manna, which he rained from heaven for the Isralites, and which was a corruptible meat, wh●● will ●e require at our hands for this divine food, which not only is incorruptible in itself, but maketh all those incorruptible, that worthily receive the same? If the son●e of God himself, gave thanks vn●o his Father for a few Barley loves, as it appeareth in the gospel, how great thanksgiving aught we men to yield him, for this supernatural bread, this living bread, this divine bread? If we are bound to give God thanks for the nutriment whereby our bodies are sustained, how much owe we him for that our well-being is conserved? For we praise not a horse, because he is a horse, but because he is good; nor the wine because it is wine, but because it is good; neither a man because he is a man, but because he is a good man.  
If thou therefore in so many sorts art bound unto him who created thee a man, how much more nearly art thou bound in love & duty unto him, because he made thee a good man? If thou art tied unto him so much for the dowries of thy body, how much owest thou for the gifts of thy mind? if so much for the gifts of nature, how much for the gifts of grace? To conclude, if so many things are due unto him, because he made thee the son of Adam, how much (I pray thee) art thou answerable unto him, tha● from the son of unhappy Adam, hath con●erted thee into the so●●e of GOD? For better is the day in which we are borne to eternity (a● Eusebius Emisen●● saith,) then in which we are borne to endure the perils of this life. Behold brother, behold a new bond, behold a new chain, by which, no less then by the precedent, thy heart is tied and bound to desire virtue, & serve ●●y Lord God.   

The Argument.  
Notwithstanding the most grievous & divers commination of the divine justice, & the great rewards which are promised to those that are studious of virtue, the greater part of men followeth wickedness. The cause of this mischief is, the general error of men, which persuadeth them, that all the rewards of virtue do appertain to the world to come: That virtue here i●●●dious, difficult, and poor●: without having in this world ●yther reward or solace: whereas it hath many worthy privileges, which the godly enjoy i● this world, but very many miseries & contrary calamities, wherewith the wicked are exagitated.  
CHAP. 13.  
NOt without cause might a man ask this question, why amongst christians that believe all these things, and confess the which hitherto hath been spoken, there are found so many who neglecting virtues, follow vices? that evil hath not one only root, but many & divers. But amongst others, and they not the least, is this; A certain general error in which the men of this world live, believing that all that which God promiseth to the lovers of virtue; is reserved for the future life, and that in this present world none of these are to be expected. For which cause, whereas man doth highly affect reward, and is chiefly drawn by profit, and is not moved but by things present; yea, and such things as are object to the exterior senses: when he seeth nothing present, he setteth light by that which is to come. So seemeth it that the jews did in the time of the Prophets. For when Ezechiell by the commandment of God proposed unto them great promises, or denounced unto them dire commina●ions, they hist, and after a contemptible sort disdained all things saying; The vision that this man seeth is of a long date, 
Ez●c●. 2.  and he prophesieth of times far hence. So likewise mock-king the Prophet Esay▪ they contemned his words, 
Esay, 28.  and said: Command, and recommaund▪ send, and send again; expect, and reexspect, expect, and reexspect a little there▪ a little there. This is one of the chiefest reasons which calleth perverse men from the observance of the commandments of God, persuading themselves that in this world there is no reward prefixed for virtue; but that all things are reserved for the world to come. This considered that great wise man, when he said; 
●ccles. 8.  Truly because the sentence is not speedily pronounced against the wicked, without any fear the sons of men perpetrate wickedness. And another wise man addeth▪ That amongst all things that are done under the sun, the worst is, and that which giveth greatest occasion to the wicked of committing sin, that evils fall upon the just, as if ●hey had done the works of the wicked; and the wicked sometimes live so ●ec●●ely, as if they had done the deeds of the just, or because all things are equal to the just, & the impious; the good, and the evil; the clean, and the unclean; to him that offereth sacrifice, and him that condemneth it; As the good man▪ so also the sinner; as the perlu●ed▪ so likewise he● that speaketh truth. Where- 〈◊〉 he saith. And the hearts of the son●● of men are filled with malice and contempt in their life, and hereafter they shall lead unto hell.  
But that which Solomon here speaketh, the evil & wicked themselves confess in the Prophecy of Malachy, saying▪ vain is he that serveth God, 
Mala. 3.  and what hath it profited, that we have kept his precepts, and that we have walked circumspectly before the Lord of hosts▪ We therefore call the arrogant blessed, because they are builded up doing impiety, tempting God, & yet are saved. These things say the wicked, and these are they that chiefly dewayne them in their impiety. For, (as S. Ambrose saith) they think it to be a hard matter, to buy they● hope by their peril▪ that is, to obtain the future blessings, by the hazard of the present, and to give that which is in their possession, for such things as seem as yet to be very far from them.  
To root out that pestilent error▪ I know not truly from whence ● beginning may be more commodiously taken, then from those wo●●● and tears of our Saviour, with which ●e in times past bewept that miserable City of jerusalem, saying: For if thou also hadst known, 
Luke. 19  and that ●ruly in this thy day, those things that belong to thy peace, but now are they hidden from thine eyes, Christ knew on the one side, that with himself, all the graces and celestial treasures descended upon ●hose of jerusalem, and on the other side, he saw the blind and miserable people, ignorant thereof, & unwilling to know it; and therefore that ●n utter overthrow attended them. For this cause deploreth he them. The like cause have we to bewail the lovers of this world, whilst here we see the pulchritude of virtue, ●nd the wonderful graces & great ●iches that attend thereon. There, ●owe far these things are removed and hidden from the eyes of men, drowned in earthly thoughts, ●s also in what sort virtue changeth ●er place; and dispersed thorough the ●hole world, findeth no place se●●rely to dwell in.  
O if God would open the eyes of ●hese men, that they might see the treasure's▪ riches▪ peace, liberty▪ light, tranquillity, delights, favours, and goods, which follow virtue even as slaves even in this life, how much would they esteem her? with how great desire would they aspire thereunto? with how great study, with how many labours would they seek her? But now all these things are hidden from their eyes, and they behold nothing but the external semblance of virtue, not tasting the interior sweetness thereof, and therefore think they that there is nothing in the same that is not hard, difficult, one unsavoury: deeming this mon● currant, not in this present, but the future life: yet if there be any good therein▪ thy suppose the same to appertain to another world, not vn●o this.  
But thou whatsoever thou art th●● so thinkest, why considerest th●● not the assistance that GOD ha●● prepared for us to overcome th●● difficulty, of which sort are the virtues infused, the gifts of the 〈◊〉 Ghost, the Sacraments of the ne●● law, with many other graces and equine helps, which are unto us as 〈◊〉 Oars and sails to the ship, and wings to the birds. Thou oughtest to have remembered that God not only promised his, the goods of glory, but also of grace: those for the future life, this for the present: according to that of the Prophet; Our Lord will give grace and glory, which are like two coffers furnished with all blessings, the one for this life, the other for the future. If the wo●ld and the devil for the services which their followers do unto them, bestow so many kinds of favours, pleasures, and delights, at leastwise in appearance: How is it possible that God should be so niggard to his friends and faithful ministers, that he should leave them hungry and thirsty in the midst of their labours & tribulations? Hear what God answereth to the lamentations of the wicked by the mouth of his Prophet. Convert and see what there is betwixt the just and unjust, 
Mal. 3.  and between him that serves God▪ and him that serveth him not: So that God is not contented with the prerogative which the just shall have over the unjust in the future life, but in the present (he saith,) Convert, and see: as if he said. I wi●● not that you should expect the future world, that you might know the glory of the good, and the excellency of blessedness: But turn now, and see also in this life, the difference which is between good and evil: the riches of the one, and the poverty of the other: the joy of the one, and the sadness of the other: the peace of the one, and the wa●re of the other: the light in which the one liveth, and the darkness in which the other walketh; and the● truly shall you know, that the condition of the just, is more blessed than you suppose.  
But if the way of virtue seemeth barren and horrid to thee, what is i● that the divine wisdom saith of of herself: With me are richer and glory, great wealth and justice: I will walk in the ways of justice, in the midst of the paths of judgement, that I may enrich those that love me, and that I may fill the●● treasures. What riches, what good● are they? except of his heavenly wisdom, which exceed all the ●●●ches of this world: which are bestowed on them, who walk in 〈◊〉 ways of justice, which is the 〈◊〉 virtue whereof we now speak. 〈◊〉 if here there be not found rit●●es more excellent and wealthy, 〈◊〉 those which the world pro●●●seth; why did the Apostle give ●od thanks for the Corinthians, 〈◊〉: That in all things they were 〈◊〉 rich, 
1, Corin. ●.  terming them absolut●● rich, signifying that others are 〈◊〉 to be called rich, but the rich this world.  
¶ Out of the first book, chap. 11. the Guide of a sinner.   

The Argument.  
●●at that common error of men, of which mention was made in the precedent chapter, may be taken away; and that it may be also proved, that virtue hath her rewards in this world: there are twelve privileges rehearsed, which the virtuous enjoy in this world, and as many contrary evils whi●h follow the wicked. Of these the six first ●re expressed in this chapter, namely; The singular providence of God towards the just: The grace of▪ holy spirit; ●●ght and supernatural knowledge: the consolations of 〈◊〉 holy Ghost▪ The peace of conscien●●● and hope of Go●s mercy.  
CHAP. 14.  
How foully do they 〈◊〉 that think there is no ●●●warde proposed for 〈◊〉 in this life, it appeareth the chapter going befo●●● To confound therefore that 〈◊〉 so perilous, besides those things 〈◊〉 are already spoken: these two privileges which follow sha●● very profitable, in which we 〈◊〉 entreat of the twelve admiral fruits, which accompany 〈◊〉 this life, that by them the loue● this world may know, that 〈◊〉 are far more excellent benef●●● to be found in virtue, than 〈◊〉 suppose.  
The first and principal of t●● privileges, out of which as it 〈◊〉 a springing fountain all the rest 〈◊〉 flow, is the providence and fath●● diligence, which God useth 〈◊〉 those who serve him. For altho●● ●ere be in him a general providence of all creatures, yet hath he 〈◊〉 a singular care of those, whom 〈◊〉 himself hath chosen for his ●●ne: holding them in the place 〈◊〉 his own children, giving them a 〈◊〉 a filial mind likewise, and he ● like sort bearing towards them ●e heart of a most loving father, and herefore hath he a care and providence answerable to this love. No 〈◊〉 observeth his friends with like 〈◊〉 and diligence, as God doth his, ●ho are always conversant in his 〈◊〉, and to whom he is assistant in 〈◊〉 their tribulations. David confesses this in his Psalms, when he ●●th; 
Psal. 40.  But me hast thou favoured ●r my innocence sake, and thou 〈◊〉 confirmed me always in thy ●●ght, that is: Thou hast never tur●ed thine eyes from me, for the continual care which thou hast of ●●e. And in another place: The eyes ●f our Lord are upon the just, and ●is ears are opened unto their praises. And: Many are the tribulations ●f the just, and our Lord shall deli●er them out of all their troubles. Our Lord keepeth all their bones, 
Psal. 33.  so that none of them shall be removed. In the new Testament he 〈◊〉 that he hath not only care of the●● bones, but of every one of the●● hairs. If that seem much 〈◊〉 thee, hear no less than that 〈◊〉 he said by his Prophet: 
Zach 2,  He 〈◊〉 toucheth you, toucheth no 〈◊〉 then the apple of mine eye. 
Psal. 90, and 33.  Neither content that he only hath care 〈◊〉 us, but hath commanded likew●●● his Angels to guide us, that they 〈◊〉 direct us in all our ways. For 〈◊〉 care GOD is called in holy Scr●●●tures, a Father, rather than a M●●ther; a Pastor, and a Spouse. 〈◊〉 providence yieldeth a great 〈◊〉 of rejoice to the righteous, as it a●●peareth by many places of the Scr●●●ture.  
chose, the wicked live 〈◊〉 neglected and forsaken by God, 〈◊〉 are in this world, like a patrimony without an heir, like a 〈◊〉 without a Master, like a ship 〈◊〉 out a Pilot, like a flock without Shepherd, exposed to the 〈◊〉 throat of the Wolf. 〈◊〉 this manner God threateneth 〈◊〉 by the mouth of the prophet, 〈◊〉 I will not feed you: that that dieth, let it die; and that which is cut off, 
Zach. 11.  let it be cut off: and let the rest devour every one of them the flesh of his neighbour. But this is most dangerous; For whereas the world is a stormy Sea, and as it were a De●art full of thieves, & horrible beasts, whereas there are so many incommodities and misfortunes of man's life, whereas our enemies with whom we are to fight, are so many and so strong, when as there are so many hidden snares, so many traps laid, to conclude, so many & so great difficulties every ways scattered & sowed in our ways: and a man is a creature so frail, naked blind, unarmed, fearful, and void of counsel; ●f the shadow and assistance of God fail, what can he poor weak one do amongst so many strong? a Dwarf amidst so many Giants? blind amidst so many snares? a●one, and unweaponed, amongst ●o many Armed and strong enemies?  
God permitteth also that such should fall from one sin into another, he suffereth them according to the desires of their own hearts, that the causes of their damnation may be multiplied. Neither is this the end of his evil: 
Psal. 8.  For it sufficeth not God, that he averteth his eyes from the unjust and sinful: and that he permitteth them to fall into divers errors and sorts of tribulation; but he also sendeth them and armeth creatures against them: so that those eyes that were first opened for their profit, now watch for their perdition, as God saith by the Prophet; I will fix mine eyes upon them in evil, 
Amos. 9  and not in good: Neither is there place wherein a man may hide himself from these eyes, as God testifieth at large in the same chapter. And how perilous it is to have God incensed against us, many examples do teach us.  
To this providence it appertaineth to provide men of all those necessary means, to the attainment of the final end, which is beatitude, helping them in all their necessities, and creating in their souls, dispositions, virtues, and infused habits: which are all required to that end. Of this number, the first is the grace of the holy spirit, next after that providence, the beginning of all other privileges, and celestial gifts. Now this grace is the participation of the divine nature, that is, of goodness, purity, and nobility of God himself, by whose help and means, a man casteth away from himself all vileness, abjectness, & incivility, which he received from Adam; and is made partaker of the divine nobility, putting off himself, and putting on jesus Christ. Grace is the spiritual ornament of the soul, made by the hands of the holy Ghost, which maketh the soul so fair and gracious in God's eyes, that he receiveth the same for his daughter and his spouse. Of this ornament Esay boasteth; 
Esay, 6.  Rejoicing (saith he) I will rejoice in our Lord, etc. The principal effect of grace, is to make the soul so grateful and fair in God's eyes, that he chooseth the same for his daughter, his spouse his temple, his house, in which he delighteth himself with the sons of men. Another effect thereof is, not only to adorn the soul, but also to strengthen it, by the means of those virtues which proceed from the same, which are like Sampsons' hairs, in which consisted not only his beauty, but his strength. Grace therefore armeth the whole man, and maketh him so strong (as S. Thomas saith;) That the least grace is sufficient to bind and overcome all devils, and all sins. It maketh also all actions, yea, even those that are indifferent grateful unto God. It maketh us the sons of God by adoption, and heirs of the celestial Kingdom, worthy also to be registered in the book of life. And to speak many things in a few words, Grace is that which maketh a man apt to all goodness, that smootheth the way to heaven, that lighteneth and maketh our Lord's yoke easy unto us, that healeth our infirm nature; inflameth our will, comforteth our memory, strengtheneth our wit, moderateth the sensual part, lest it overflow with offences: confirmeth the ireful, lest it be slack and sluggish to do well. Finally, it maketh God dwell in our souls, that dwelling in the same he might govern, defend, and direct the same towards heaven. God therefore fits in our souls like a King in his Kingdom, a General in his Army, a Master in his School, and a Shepherd in his Flock, that he may there exercise, and execute all spiritual offices▪ and all providence. Go too therefore, if this so goodly a Margarite, from which so many benefits do flow, be a perpetual companion of virtue, who would not willingly imitate that prudent Merchant in the Gospel, who sold all that he had, that he might get this one and only treasure? This grace do they all want, that are entangled, and persever in sin.  
The third privilege, is a certain special light, and supernatural wisdom, which GOD bestoweth on those who are just, and which is derived from grace: For the office thereof, is to heal our weak nature. Even as therefore he healeth our will weakened by sin, so also ought it to cure our understanding, wholly obscured by the same sin: That the understanding may know what to do, and the will may have power to do that which he now knoweth needful to be done. Therefore the Prophet sai●e; 
Psal. ●6.  Our Lord is m●●ightning against ignorance▪ and my ●a●uation against my weakness. To this privilege appertain the four gifts of the holy Spirit▪ as are the gift of wisdom, w●ich is given for the knowledge of divine things. The gift of science, which is given that we may understand inferior things: The gift of understanding, by which we attain the knowledge of the mysteries of God: And the gift of counsel▪ by means whereof we conceive the actions of this life, and in them how to govern what so ever shall encounter us. But this knowledge is not so much speculative, as active: not so much contemplative, as practive, neither is it given us that we should understand, but that we should work, not that we should be subtle & ingenious in disputing, but that we should be studious in enduring. And therefore it remaineth not only in the understanding, a● Sciences, which are acquired in Schools, but by the virtue thereof it moveth the will, inclining the same to follow virtue. Of this Science Christ speaketh in the Gospel: 
john. 14.  The holy Ghost which my Father sendeth in my name, 
john. 6.  he shall teach you in all truth; and it is written in the Prophets: They shall be all taught of God. They that partake this celestial gift, are not puffed up with vain glory in prosperity, nor amated in adversity. For by the benefit of this light they see, of how small moment it is which the world can give, or take away, if it be compared with those things which are in God's power. The wiseman testifieth this, when he saith: A man settled in his wisdom, 
Eccles. 27.  abideth as the Sun: The fool is changed like the Moon.  
This is that wisdom which the children of light enjoy: but on the contrary side, the wicked live in those horrible darks of Egypt, which may be felt with the hands. Of which thing the figure was; where it is said; That in the land of Goshen, where the children of Israel dwelled, there was light, and in Egypt for three days space so thick darkness, that it might be felt, which represented that obscure night in which ●inners live, as they themselves confess in Esay, 
Esay, 5.  sa●ing: We have expected the light, and behold darkness▪ the clear day, and behold we have walked in obscurity: We have felt for the wall like blind men, and as it were without eyes we have groped about▪ we have stumbled at noon-days, as it were in darkness, and in misty▪ as it were the dead. For what greater blindness can it be then to sell the right of first birth; that is, the heritage of the celestial Kingdom, for a little pleasure of this world, than not to fear hell? not to aspire to heaven? not to hate sin? not to remember the latter judgement? to set light by the promises and threatenings of our Lord? not to remember death which every moment is imminent? not to prepare himself to yield an account? not to think that it is a momentary thing which delighteth, and an eternal, which doth excruciate? They knew not (saith the Prophet) neither understand, 
Psa. 8.  they walk 〈◊〉 darkness, and from darkness into darkness shall they go.  
The fourth privilege is the joy of the holy Ghost: Of that knowledge whereof we spoke before; we said that it not only relied on the understanding, but that it descended also to the will, where it poureth forth her rays, and spreadeth her light: So that the soul rejoiceth▪ and after an unspeakable kind of manner comforteth herself in our Lord. So that even a● the material light produceth of itself that heat which we feel: so that spiritual light createth in the soul of the just man a spiritual joy, of which we speak according to that of th● prophet: The light is risen to the just and rejoicing to the upright in heart. 
Psal. 96.  Many confess that as in vices there are all kinds of evil, so in virtues there are all sorts of goodness, only pleasure excepted, which divers deny to be in the same. And whereas the heart of man desireth nothing more than pleasures, men had rather have imperfect pleasure; then that which wanteth pleasure, with all the perfections thereof. But o unhappy man, if virtue have not joy and delight in her, what is that which David saith; How great a multitude of thy sweetness haft thou hoardward up for those that fear thee? 
Psalm. 30.   
In which words the Prophet▪ not only expresseth the greatness of the sweetness which is reserved for the godly, but also giveth a reason, why the wicked do not know the same: namely, because our lord hideth the same from their eyes. This sweetness the godly especially partake in their prayers; Neither is this joy only peculiar to them that are perfect, but the younger soldiers also of Christ, and such as are newly entered into his service, have their sweetness, and find their joys in the way of our Lord, as that solemn day testifieth, 
Luke. 15.  appointed by the Father for his prodigal son.  
The wicked are not partakers of this joy, for even as he that hath his palate corrupted with evil humours, tasteth not the sweetness of the meat, (for that which is bitter he deemeth sweet, and that which is sweet, bitter,) So they that have their soul corrupted with ●uill and disordered humours, of vices and affections, and so accustomed to the flesh-pots of Egypt, have no feeling of the sweetness of virtue, but think vice sweet, and virtue bitter.  
The fifth privilege is the peace of conscience; For a just man feeleth no pricks or stings of conscience, but rejoiceth in the sweet flowers and fruits of virtue, which the holy Ghost hath planted in his soul, as it were a Paradise on earth, and a well cultived garden, in which he himself taketh delight. Of this tranquillity S. Augustine speaketh after this manner. Thou that seekest this true rest (which after this life is promised to Christians) even here mayst thou taste the sweet thereof, 
August. de Catichizand. arudit.  amidst the most bitter molestations of this life, if thou lovest his precepts that promised the same unto thee. For thou shalt quickly perceive, that the fruits of ●ustice, are sweeter than those of iniquity; and thou shalt more truly and contentedly enjoy the goods of the conscience, amidst troubles, then of the evil, amongst delights. Hitherto S. Augustine.  
And truly, even as honey, is not only sweet of itself, but also sweeteneth that which was before bi●●er: so a good conscience is so jocund & merry: that it maketh all the troubles and tribulations of this world seem delightful. So great is the fruit and sweetness of a good conscience; as S. Ambrose in his book of Offices, is not afraid to say, that the beatitude of the just in this life, consisteth in the same. His words are these. The brightness of honesty is so great, 
Ambros. lib. 2, Offici. lib. 2, Tus●ul. quest.  that peace of conscience, and security of innocence, do make a blessed life. The same understood the Ethniques, amongst whom Cicero saith thus: A life led in honesty and uprightness, bringeth so much consolation, that sickness either toucheth not, or grief of mind lightly attaineth those, who have so lived. Bias demanded; what in this life wanted fear; answered: A good conscience. And Seneca in a certain Epistle, saith, It is never without joy, and that proceedeth from a good conscience. By which it appeareth how fitly the Philosophers sentence acordeth with that of Solomon: 
Proverb. 15.  All the days of the poor are evil, that is miserable; a secure mind is like a perpetual banquet. chose, the wicked live in perpetual fear and suspicion. For even as the conscience is the Master of the godly, so is it the torture and heads man of the wicked, which afflicteth and inwardly tormenteth, and without intermission accuseth sinners of their wickedness committed, and mixeth wormwood amongst all their delights. For the turpitude of sin, injuries done unto other men, infamy, incertainty of life, fear of death, dread to yield account, and horror of hell, like thorns do tear the har● of a sinner, that when he is alone he can never take comfort. So that it is well said by Isodore. 
Lib. 2, Soliloq.  The guilty soul is never secure; For an evil mind is always afflicted with the stings of his own conscience, than which punishment what is more grievous? hereupon S. Ambrose: What more grievous punishment than wound of the inward conscience? 
Ambros. in Offici.  Is not this more to be esteemed then death? then loss? then banishment? then weakness? then grief is? which is so unfeignedly true, 
Seneca Epi. 43 et lib. de moribus. Cicero orati. pro Milone.  that the Ethniques also had knowledge thereof, as many the worthy writings of Seneca, Cicero, and others do testify.  
The sixth privilege is, the confidence and hope of virtue, in which the just live, of which also the Apostle speaketh. Rejoicing in hope, patient in tribulation. This is one of the principal treasures of Christian life: this is the possession and patrimony of the sons of God: this is the secure Haven, and very remedy, of all the miseries of this life. For this cause the Prophet David said thus. 
Psal. 118.  Remember (o Lord) thy promises, in which thou gavest me hope; this comforted me in my humility. The effects of this hope are many & excellent. For it strengtheneth a man in the way of virtue, by the hope of reward, or recompense; For the more sure he is of the pledge of this reward, the more willingly he runneth through what soever tribulations of this world, as with one voice all the Fathers do confess. Every work (saith Saint jerosme) is wont to become light, when as the recompense thereof is thought upon, and the hope of the reward becometh the solace of the labour.  
The obtaining thereof doth not in the end only strengthen us, but it helpeth also in the midst thereof, yea in all necessity and worldly misery. By this a man is succoured in all tribulation, defended in perils, by th●s he receiveth comfort in his calamities, help in his infirmities, sufficient in all his necessities. By this we obtain the grace and mercy of our Lord, which assisteth us in every thing. Of this there are divers testimonies in Scriptures, especially in the Psalms. 
Psal. 9, 30.39. Esay, 30. Eccles. 2. Proverb. 3.  Hope is as it were a secure Haven, to which the just do direct their course, when-so-ever any tempest of this world doth assail them; and like a strong shield wherein all our enemies darts are received without any wound. It is as it were a gage, or provant hidden, to ●hich in time of famine all the poor ma● repair, and take bread. It is that Tabernacle and that shadow which our Lord promiseth by Esay, that it should be to his elect a shelter in the heat of the day, and a covert from the storm and rain, that is, from all adversity and prosperity of this world. Finally, it is a medicine and common remedy for all our evils. For it is most certain, that what soever we justly, faithfully, and prudently hope from God, we shall receive the same, so that it be necessary for our salvation and pertain thereunto. Therefore Cyprian caleth the mercy of GOD an inexhaunst fountain of goodness, 
Cypr. ad Donat. Epist. 2, lib. 2.  and hope, or a vessel of confidence, wherein those benefits are contained; and he saith, that according to the quantity of the vessel, the proportion of the remedy shall be likewise correspondent. For in regard of the fountain, the water of mercy shall never fail. Every place saith our Lord to the children of Israel, which the step of your foot shall tread upon, I will give you. So all the mercy upon which a man shall settle his foot, shall be his.  
The wicked also have a certain hope, yet not a living but a dead hope, for sin taketh away the life thereof, & therefore their hope worketh not in them, the effects which we have above rehearsed. Of this hope it is written; The hope of the wicked is like the down that is tossed up, & like the light foam which is scattered by the storm, & like the smoke which is dispersed by the wind. By which you may perceive how vain the hope of the wicked is. And not only is this hope vain, but hurtful, deceitful, and dangerous also, as GOD warneth by the Prophet, Woe unto you, you sons forsakers; that is, you that have forsaken your Father, (saith our Lord) that you might do counsel, but not of me, etc. hoping for help in the strength of Pharaoh, and having trust in the shadow of Egypt. And Pharaos' strength shall be confusion unto you, & that which followeth: And in the chapter which followeth, Woe to you that descend into Egypt for help, hoping in your horses. etc. You see here, that the hope of the wicked, is flesh, of the good, spirit; the one of them to be nought else then man, the other to be God: So that what difference there is between god & man, the same is there found between hope and hope. What difference there is between both the hopes, the Prophet jeremy aptly describeth, Chapter 17. Cursed (saith he) is the man, that trusteth in man, &c: And after he hath expounded this malediction, he opposeth the blessing of the righteous. Blessed (saith he) is the man that trusteth in our Lord etc.  
¶ Of these six foresaid Privileges, and their contraries hath he entreated, lib 1, part, 2 of the Guide of a sinner, Chapters 13, 14, 15, 16, 17, 18.   

The Argument.  
The riches of virtue are not circumscribed within these privileges only, but they have also other six annexed unto them, no less valuable than the former, as are. That it maketh the man in whom it abideth, possessor of the true liberty of th● Spirit, and free from all perturb●tions. That it filleth the heart with incredible peace. That God heareth the prayers of good men: That the divine assistance, is always near them in all their tribulations. That all good things are bestowed on the godly, which are any ways necessary in this life: That the death of the righteous, is pleasant, blessed, & peaceable: to which goods so many evils are opposed, which make the life of dissolute men, miserable and unhappy.  
CHAP. 15.  
THe seventh privilege of Virtue is, the true liberty of the mind, of which the Apostle speaketh: Where the Spirit of our Lord is, there is liberty. This liberty our Lord promised the jews, when he said; If you shall continue in my sayings, 
john. 8.  you shall truly be my disciples, and you shall know the truth, and the truth shall deliver you, that is, shall give you true liberty. They answered h●m; We are the seed of Abraham, and we have not as yet served any man, how sayst thou then, ye shall be free? jesus answered & said unto them; Verily, verily, I say unto you; Every one that doth sin, is the slave of sin, now the servant remaineth not in the house for ever, but the son remaineth for ever. If therefore the Son hath delivered you, you shall be truly free.  
In which words there is a double liberty insinuated, a false, and a true. The false is theirs who have their body free, but their soul captive, & subject to the tyranny of their own passions and sins, such as was that of Alexander the great, who being King of the whole world, was a slave to his own appetites and vices.  
The true, is of those which have their minds void of all tho●e tyrants, although they have their body sometimes free, sometimes thrall and captive. Such as was that of the Apostle Saint Paul; who although he were captive, and held in bonds, yet in spirit he flew thorough the heavens, and by the doctrine of his Epistles, se● at liberty the whole world. This true liberty is of those that follow virtue; but the false is of those that lie drowned in vice and sin.  
¶ Of this liberty of the good, & thraldom of the wicked, there is a most excellent and copious treatise, in the first book of the Guide of a sinner, part 2. chap. 19 to which place we refer the Reader.  
The eight privilege, is the peace of the interior man, which the studious in ver●ue do enjoy. Now it ●s to be noted, that there ar● three sorts of peace. The one with our neighbour, 
Psalm. 119.  of which David speaketh, when he saith; I was peaceable with those that hated peace, when I spoke unto them, they impugned me without a cause. Another peace is with GOD, of which the Apostle saith; Being justified therefore by faith, let us have peace with God. 
Rome, 5.  The third is, that which a man hath with himself.  
Now, that I say thus, let no man admire, for it appeareth, that in one and the same man, there are founden two men, and they contrary the one against the other; as are the interior and exterior; or the spirit and flesh; the appetite and reason. Which contrariety, not only combatteth the mind with cruel assaults, but troubleth the whole man also with his passions, ardent desires and raging hunger. The godly therefore having grace the governor of a●● their senses & appetites, and all their will resigned into the hands of god, are not by any encounter so perturbed, as that they lose their interior peace. This peace is promised by our Lord, to the lovers of virtue, by the kingly prophet, when he saith; Great is the peace of those that love thy law, 
Psalm. 118.  and no blame or scandal may befall them. And in Esay, would to God thou hadst kept my commandments, 
Esay. 4.  thy peace had been like a river, & their justice, like the waves of the sea. But what peace this is, may rather be understood by the practise then speculation; For the just man knoweth, how much his heart differeth now when he serveth God, from that which he bore about him, when he was conversant in the world: For then, in all peril of tribulation he was suddenly afraid, he trembled, in heart and body he feared: But after he left the world, and translated his heart to the love of celestial things, and planted all his hope in God, he overpasseth all things what soever chance, with a quiet heart subjecteth to Gods will. All the perturbations of his mind, as if dead, are at rest, neither is he provoked by any affections: The inferior part of the mind, is obedient, the superior governeth, & that in great peace & excellent order.  
But the wicked and sinners, are always in war, contention, and perturbation: for while on the one side they are deprived of grace, which is as it were a bit restraining their passions and mortifying them; & on the other side, so unbridled and disordered by their appetites, and dissolute affections, as they scarce know what it is to resi●t any vice. They live in infinite de●ires of divers things: Some of honours, some of dignities, some of riches, some of marriage; & other likewise are moved with other pleasures & concupiscences. For the appetite is as it were a fire, which never cries enough, or as a devouring beast, that is never satisfied, & as it were a horseleech, 
Prou. 30.  which hath two young ones, saying; Bring, bring.  
This bloodsucker, is the unsatiable appetite of our heart, whose two daughters are Necessity and cupidity, whereof the one is as it ●ere a true thirst, the other as it were a false; neither doth the one afflict less the the other, although the one be true necessity, the other false Hence it is, that neither rich nor poor, (if they be wicked) have any true peace or quiet, for these men's hearts are solicited by desire, the other, with continual necessity, saying; Bring, bring. What peace therefore can a man have, being solicited by these two, and importuned for infinite th●nges, which are not in his power? What quiet can the mother have, which hath round about her many hungry children, crying thorough need, and ask bread, and ●hee not having wherewith to satisfy them?  
The ninth privilege of virtue is, because God heareth the prayers of the just, & this is a most famous comfort unto them and help also, in all necessity and misery of this world, which is so great, that amongst all living creatures, there is none more miserable than man is, who is exposed to a thousand infirmities, chances, necessities and dolours▪ as well of the mind as of the body. That which is past, he grieveth at; that which is present, afflicteth him; that which is to come, terrifieth him; and that he may sustain himself with a little morsel of bread, he must often labour all his life time.  
This one thing did so much afflict those wise men in time passed with so much tediousness, that among them there is one to be found, that was not afraid to say, that he doubted whether Nature were our mother, or rather our stepdame, which hath subjecteth us to so many miseries. Which being so, what remedy (I pray you) hath he left, who punished mankind so grievously? Tell me, what remedy hath a man, weak and lame, that sailing by sea, with one misfortune looseth all his riches? I know what thou wilt say; if thou sayst he hath not whereupon to live, neither that by reason of infirmity he can labour for his living, it must needs be that he must beg: neither hath a man other remedy left him, then like a poor beggar to cry at the gate of our Lord. But thou wilt perchance ask me, whether this remedy be universal, for every necessity of our life? To this (since it wholly dependeth on gods will) I can answer nought else, but that God chose unto himself, to this end, witnesses & secretaries, such as are the Apostles and Prophets, amongst whom one saith; There is not another so great a Nation, 
Deut. 4.  that have their gods so favourable to them, as our Lord God is assistant to all our obsecrations. When therefore we do pray, although we see no man that answereth us, yet speak we not unto the walls, but god himself is present with us, who heareth and helpeth us when we pray, having compassion of our necessities, and preparing the remedy. What therefore more greater comfort may it be to him that prayeth, then to have assurance of so certain a presence. And if this be sufficient to comfort them that pray, how much shall those things confirm them, which Christ himself speaketh, saying; Ask & you shall have, 
Math, 9,  seek & you shall find, knock and it shall be opened unto you. What more precious & certain sign may we have them that is? who will call these words into question? who will not be refreshed with this solace in all his prayers? whom will not so royal letters-patents satisfy?  
chose, of the prayers of the wicked it is said. When you shall lift up your hands, 
Esay. 18,  I will turn mine eyes from you, and when you shall multiply your prayers, I will not hear you. 
job. 27.  And in the book of job, For what hope hath the hypocrite, if he greedily take other men's goods, if God deliver not his soul? Shall god hear his cry, when trouble shall fall upon him? A thousand & more of such like authorities, might be collected from the sacred Scriptures, by which may be gathered, that the godly are handled and heard like children, but the ungodly reverted like enemies.  
The tenth privilege of virtue is, that God helpeth the righteous in whatsoever their tribulations: For to the lovers of virtue, there is a strength and fortitude given, that with joy they may sustain their tribulations, which shall never fail them in this life. For we know, that there is not a sea so stormy in this world, neither an Euripus so instable as our life is. For in it there is not found any felicity so secure, which is not subject to a thousand kind of casualties, lying in wayt● to endanger us every moment. And it is a thing worthy of consideration to see, with how great difference the good and evil sort, do pass over this mutable World. For the virtuous do assuredly know, that they have GOD for their Father, and that it is he that enjoineth them to taste this cup, like a certain medicine prescribed by a most expert and cunning Physician. And that tribulation is as it were a refining or polishing, which the more sharper it is, so much the more pure and brighter doth it make the soul, and cleanseth away all corruption: and therefore they cast down their heads, and are humbled like young children in the time of tribulation.  
But if at any time the labour increase, the help of the divine grace, is presently at hand, that never forsaketh the just in time of tribulation. For GOD himself (as his holy word witnesseth) is never more near the faithful, then in the time of their tribulation, although it seemeth quite contrary.  
Read and overreade the sacred Scriptures, and thou shalt find that there is scarcely any thing that is so often repeated & promised in them, as that which we hear speak of. Is it not written of GOD, that he is our helper in necessities, and tribulations? Is it not he that inviteth us, that in time of tribulation we should call upon him? Call upon me (saith he) in the time of tribulation, 
Psalm. 49.  and I will deliver thee, and thou shalt honour me.  
Doth not the prophet (having experience hereof,) testify the same? When I did invocate (saith he) the Lord of my justice heard me, 
Psalm. 4.  in tribulation thou hast comforted me. Hence it is that we read, that the Saints being very often circumvented with many perils, and temptations, remained immoovable, and unconstant in mind, and of a pleasant & merry look & gesture: for they knew they had present with them, that faithful custody which never had forsaken them: which is even then most of all present, when dangers are grown to their uttermost.  
Of this those three holy young men had a feeling, when king Nabuchodonozer commanded them to be cast into the burning furnace in Babylon. To this is annexed, the help & favour of all virtues, which at that time concur, toward the strengthening of the afflicted mind. For even as when the heart is vexed, all the blood from every part in the body, hath recourse thereunto, to succour it lest it fail; So when the soul is over-pressed with grief and anguish, all the virtues do presently concur, and help, her now this way, strait another way: Faith is at hand, bringing with her a clear knowledge of the good & evil that followeth after this life: Hope likewise cometh, which maketh a man patient in tribulation, in expectation of reward. Charity draweth nigh, with the love whereof a man being inflamed, he desireth to suffer all kinds of affliction. Obedience, and the conformity of our will with God's will, approach, from whose hands a man receiveth with gladness, and without grudging, whatsoever is given. These, and other such like, are the cause that the godly in their tribulations, are patient, and magnanimous: Yea, that willingly they seek out affliction; saying with S. Bernard, Give me (o Lord) tribulation, that thou mayst be always with me.  
chose, the wicked in that they have neither charity, nor fortitude, nor hope, because tribulations find them unarmed and unprepared, and for that they want the light▪ by means whereof they may see that which the godly behold by a lively faith: neither by experience have proved that wonderful goodness, and fatherly providence of God wherewith he respecteth his servants, when tribulations are at hand: They are cruel to themselves and inhuman, they neglect the glory of our Lord, blaspheme his name, scandal his providence, detract from his justice, curse his mercy, and open their sacrilidgious mouths against heaven, and his Majesty, Hence it falleth out, that calamities at last do reign into their houses, & their miseries are doubled, which God inflicteth upon them for their so many blasphemies. For this reward doth he deserve that spetteth in God's face, and will kick against the prick.  
The eleventh privilege is, that God doth also impart to those that follow virtue, temporal and necessary benefits for the sustentation of their life, which is approved by that of Solomon. The length of days is in his right hand, that is, 
Pro. 3.  his virtue; and in his left hand, riches and glory. So that virtue hath two kinds of good to invite a man▪ on the right hand, eternal; on the left, temporal. Do not think that God leaveth his servants so, as they die for hunger; neither that he is so improvident, and negligent, that whereas he giveth food in due season to Ants and Worms, he will leave men, that day and night serve in his house, consumed with hunger, and made lean with want. By this reward the Psalmist doth invite us to virtue, saying: Fear our Lord, all ye his Saints, because there is no necessity that can happen to those that fear him: The rich have wanted and have been hungry, 
Psal. 33.  but they that seek after our Lord, shall want no good thing. If thou seekest more testimonies, read the sixth of Matthew, and the eight and twentieth of Deuteronony. But if perhaps any one shall say that those promises in Deuteronomy, are rather made to the jews then the Christians, (for to these are greater than temporal promises made, namely the goods of grace & glory,) let him know, that even as God in that 
Heb. 7.16.  carnal law, denied not the jews that were just, spiritual things; so neither in the spiritual law, will he withhold temporal blessings from those that are good Christians. For this is the law of the covenant and promise which God made twixt man and himself, that man should observe his commandments, and GOD likewise should procure for him, those things that were necessary, & take care of him: neither will God ever violate this covenant. For if man be a faithful servant unto God, GOD also will be a faithful Lord and patron unto man. This is that one thing that God said was necessary; 
Luke. 10.  namely, to know, to love, and to serve God: for this one thing being observed, the rest are in safety. Piety (saith S. Paul) is profitable to all things, 
Tim. 4.  having the promises of life present and to come. See (I pray you) how manifestly Paul here promiseth to Piety, not only the goods of eternal life, but temporal also.  
But if any man will know how great the adversity and poverty of the ungodly is, let him read the 28▪ chapter of deuteronomy, and he shall there find those things which shall both breed admiration in him, and strike fear into his heart: Neither are these comminations vain, or invented to terrify men: but are rather true prophecies, whose truth very often the after event hath approved. The siege of Samaria under King Achab, the destruction of the City of jerusalem under Titus, do both testify, that nothing in that chapter of deuteronomy is spoken in vain. Neither let any man think that these things are only spoken to the jews: for they pertain unto all men that have the knowledge of God's law, and those likewise that transgress the same, as GOD testifieth by the Prophet. Have I not (saith he) caused the people of Israel to ascend from the Land of Egypt, & the Palestines from Capadocia, the Syrians from Cirene? Behold, the eyes of our Lord are upon the Kingdom, which is full of wickedness, and I will grind them from the face of the earth. The divers slaughters and ruins of Kingdoms & Empires inferred in times passed in the Christian world, 
Amos, 7.  by the Hunes, Goths, and Vandals, testify no less.  
The twelfth and last privilege of virtue, is, the pleasing and glorious death of the Saints. For what is more glorious, than the death of the just? Precious (saith the Psalmist) is the death of the Saints, 
Psal. 115.  in the sight of our Lord. And Ecclesiasticus: 
Ecclesiast. 1.  In extremity all things shall be well to those that fear God, and in the day of his death he shall be blessed.  
What greater hope and confidence may be wished for, then that of blessed Saint Martin? Who upon the instant of death, espying the enemy of mankind: Cruel beast (sayeth he) why standest thou nigh me: Cruel as thou art, thou shalt find nothing in me, for the bosom of Abraham shall receive me in peace. So the just fear not death, nay, rather they rejoice in their departure, praise God, and in as much as in them lieth, give h●m thanks for their end: for by the benefit of death they are delivered from all their labours; and begin to taste the first fruits of their felicity.  
Of these (sayeth Saint Augustine: 
In Epistola Iohann●s. ) He that desireth to be dissolved, and to be with Christ, dieth not patiently, but liveth patiently, and dieth delightfully. The just man therefore hath no cause to lament, or fear death, nay rather, it is to be said of him, that like the Swan, he dieth singing, giving glory to GOD that calls him.  
But the death of sinners is most wretched (saith the Prophet) for it is evil in the losing of the world, 
Psal. 115.  worse in the separation from the flesh, and worst of all, in the double contrition of the worm and fire (layeth Saint Bernard.) This is the last and not the least evil, as well of the body as of the soul. For it is hard to leave the world, harder to forsake the body, hardest to be tormented in hell fire. These, and other such like infinite evils do torment sinners in the hour of their death, which make their end, troublesome, disquiet, ●euere, and cruel.  
¶ Of all these things the Author entreateth very largely, lib. 1, Guide of a sinner, chap. 19, 20, 21, 22, 23, truly most worthy the reading and observation.   

¶ The conclusion of all those things which hitherto have been spoken of the privileges of virtues.  
CHAP. 16.  
THou hast heard therefore my brother, which, and of what kind those twelve privileges be, which are granted to virtue in this life; which are as it were twelve excellent and worthy fruits of that tree, which S. john saw in the apocalypse: which was so planted by a flood, bearing twelve fruits, every month yielding his several fruit. For what other thing may this tree be, next the son of God, than virtue itself, which yieldeth the fruit of holiness and life? And what other fruits thereof are there then those which we have reckoned up in all this part? For what fruit is more pleasant to the sight, than the fatherly providence whereby GOD preserveth his, the divine grace, the light of wisdom, the consolation of the holy Spirit, the joy of a good conscience, a good event of hope, the true liberty of the soul, the interior peace of the heart, to be heard in our prayers, to be helped in tribulations, to be provided for in our necessities: Finally, to be assisted, and to receive ghostly consolation in death? Every one of these privileges is truly so great in itself, that if it were plainly known, it should suffice man to love and embrace virtue, and amend his life: and it should also bring to pass that a man should truly understand, how well it is said by our Saviour; Whosoever forsaketh the world for God's sake, 
Math. 19  shall receive a hundredth fold in this life, and possess life eternal.  
Behold therefore (my brother) what a benefit it is that heretofore I have declared unto thee, see whereunto I invite thee, Consider if any man will say thou art deceived, if for the love thereof, thou shalt leave the world, and all that is therein. One only inconvenient hath this good (if it may be termed an inconvenient) by reason it is unsavoury to the reprobate; namely, because it is unknown unto him. For this cause (saith our Saviour) the Kingdom of heaven is like unto a treasure that is hidden: For this good is a very treasure in deed but hidden; not to those that possess it, but to others. The Prophet very well acknowledged the price of this treasure, who said: My secret to myself, 
I●say, 24.  my secret to myself: Little cared he whether other men knew his treasure or no. For this good is not as other goods are, which are not goods, unless they be known by others: for which cause they are not goods of themselves, but only in the opinion of the world, & therefore it is necessary that they be known of him, that by that means they may be called goods. But this good maketh his possessor good & blessed, and no less warmeth his heart, when 〈◊〉 only knoweth it himself, then if all the world knew it. But my tongue is not the key of this secret desk, much less of all those things which hitherto have been spoken, for what so ever may be spoken by human tongue, is much less & abject than the truth of the thing itself. The key is the divine light, and the experience, & use of virtues. This will I that thou ask at God's hands, & thou shalt find this treasure, yea God himself, in whom thou shalt find all things; & thou shalt see with how great reason the Prophet said; Blessed is the people whose God is our Lord, 
Psal. 143.  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 unto his wife that bewailed herself because she was barren & had no children; Anna why weepest thou? 
1, Reg▪ 1.  and why dost thou not eat? and wherefore is thy heart troubled? am not I better unto thee then ten sons? well then, if a good husband which is to day, & tomorrow is not, is better to his wife then ten sons, what thinkest thou of God, what shall he be to tha● soul that possesseth him? what do● you mean? whether look you▪ whatintend you? why leave you the fountain of Paradise, and drink you of the troubled cisterns of thi● world? why follow you not the good counsel which the Prophet giveth, saying: Taste, and see how sweet our Lord is? 
Psal. 33.  why do we not often pass this Ford? why do we● not once taste this banquet? Trust the words of our Lord and begin, and he afterward will deliver you out of all doubt. In times past that Serpent into which Moses rod, was transformed, seemed a far off terrible and fearful, but being near and handled by the hand, it returned into his former state. Not without reason, saith Solomon. It 〈◊〉 nought, 
Prover. 10.  it is nought, saith every bui●er, but when he is gone he glorieth▪ The like happeneth daily to thos● men that are conversant in this affair. For not knowing in the beginning the value of this merchandise (because they are not spiritual, no● have any feeling of that which lieth there-under,) out being carn●ll, they think it to be dear and of no value: But when they begin to taste how sweet our Lord is, they presently glory of their reward, because there is no price worthy of so great a benefit. Consider how that Merchant in the Gospel joyfully sold all that which he had, that he might buy the field in which he had found the treasure: wherefore therefore doth not a Christian contend hearing this name, to know what it is? Truly it is a thing to be wondered at: If some toy-boaster should assure thee, that in thy house, and in such a place, a treasure were hidden, thou wouldst not cease to dig, and seek, and prove, if that were true which he said. But whereas God himself affirmeth▪ that there li●th an incomparable treasure hidden in thy mind, wilt thou never be persuaded to seek it out? O how quickly shouldst thou find this trea●u●e, if thou didst only know how near our Lord is to all those that ●ruly call upon him? How many men were there in this world, who weighing their sins, and persevering in prayer, have obtained the remission of their sins in less than on● weeks space, have opened th● earth, and (to speak more aptl●● have found a new heaven, and a new earth, and began to feel in themselves the Kingdom of God? How great is that which our Lord doth▪ who saith: At what time so ever a sinner shall repent him of his sins I will no more remember them▪ How great is this that this most lo●uing Father doth, who upon th● short and scarce ended prayer or th● prodigal Son, could not contain himself any longer, but tha● he embraced him, and received him with great joy into his house▪ Return therefore (my brother) to this gracious and bountiful Father lift up thy heart in time convenient, ●nd fail not incessantly to 〈◊〉 At the gates of his mercy, and ass●●redly believe▪ that if thou persever with humility, he will at 〈◊〉 answer thee; and show thee the secret treasure of his love, which when thou h●st approved, thou shalt say with the spouse in the Canticles. If a man shall give all the substance of his house for love, 
Cant. 8.  he s●all esteem it as nothing.   

The Argument.  
It greatly deceiveth a Christian man to persever in his sins, and to excuse himself, and say, that he will in short space amend his life; for it blindeth his soul, and buri●th it deeply in evil custom, so that he accustometh himself more and more in sin, and causeth vice to take so deep root in man, that but very hardly it may afterwards be rooted out.  
CHAP. 17.  
NOtwithstanding, all these which defend the cause of virtue sufficiently enough, the perverser sort have as yet certain Arguments, whereby they labour to defend their slothfulness. He seeketh occasion that will forsake his friend: But he that doth this, is at all times worthy of reprehension. 
Prover. 18.  For there are some, who will answer in one only word, saying: That hereafter they will amend their lives, but that now they cannot, that they expect some other time, some other opportunity to perform the same; thinking now tha● it is hard, and that some few years hereafter, it will be more easy▪ This error truly is very great, and greater then which, may not any one be found out; For if a man wil● persever in his evil life, and heap sin upon sin▪ how can he afterward more easily leave them, whe● he shall be accustomed in his sin and the habits of his mind are more depraved? For in that future time which he proposeth to himself (if he proceedeth in his wickedness) that evil custom will be more confirmed, and nature more weakened. The devils power sh●● be greater in thee: and thou shall be farther separated from God, and therefore grow more blinder, mo●● addicted to sin, and as it were buried in the same. If therefore the difficulties of this cause be such, who is he of so corrupt judgement amongst us, that believeth his conversion, will hereafter be more easy, ●he causes of the difficulties every ●●ves increasing? For whereas dai●● sins are heaped on sins, it is ●ot to be doubted, but that the knots wherewith the soul is bound, 〈◊〉 multiplied, & the chains whereby it is tied made stronger. The ●●derstanding in time to come shall be more obscured through the use of sin, the will shall be weakened to good works, the appetite shall be more prone to all evil, and the will ●hall be so weakened, as that the appetite may not be subdued thereby. Which since it is so, how can it be that thou shouldst believe that in ●uture time the affair of thy conversion will be more easy to thee? And if thou say that thou canst not ●uer-ferry the Ford in the mor●ing, when as the water is yet at the ●est ebb, in the evening when as the channel is full, and the flood like a Sea over-floweth, how canst thou get over it. If it seem hard unto ●hee to root out this new plant of ●hy offences, what wilt thou do when it hath taken deep root and cleaveth more strongly to the earth ●hen ever it did before? Put the case that thou art now to fight with a hundredth sins, and hereafter thou art to battle with a thousand, now with the depraved custom of one or two years, than perchance with the imperfections of ten years▪ Who therefore told ●hee that in tim● to come thou mayst more easily bear thy burden which at this present thou canst not sustain? whe● as nevertheless, both thy sins ar● daily multiplied, & thy evil custome● increase? Dost thou not mark● that these are the cavillations of evils debtor? who because they woul● not repay the money they had borrowed, defer the payment from da● to day.  
But what amongst divers other things shall I say of perverse cu●stome, and the violence of his tiran●nie, which detaineth a man conf●●●med in his wickedness? It is an ord●●narie thing, that he that driveth in 〈◊〉 nail, first before he striketh it wit● his hammer, he firmly fixeth it, an● the second time more firmly, an● the third most strongly: So in 〈◊〉 our evil works that we do, as 〈◊〉 were with a great mallet we mo●● deeply infix sin in our souls, and ●●ere cleaveth it so unmovably, that nothing may be found that may draw out or expel the same. Hence it is that we often see their ●ge to grow childish, who have consumed all their whole life in wickedness and offence, & to ouer●●ow with the dissolutions of their forepassed age, although those years repugn, and nature it ●elfe abhors the same. And when as now nature herself is already wearied & decayed▪ yet doth that custom, which is as yet in force, wander round about, ●eeking for impossible pleasures: so much may the impatient tyranny of evil custom. Hence it is said in the book of job: His bones shall be fil●ed with the surfeits of his youth, 
job, 10.  and with him shall sleep in the dust: So that these vices have no term, nor any end, besides that which is common to all other things namely death, the last limit of every thing. Hence is that of Aristotle: As in ●he stroke of an Aspis there is no remedy, except the parts that are poisoned be cut off, so certain sins may only be healed by death. By death therefore these vices are ended, although (if we will confess▪ the truth) we cannot truly say that they are ended by death; for they endure always, for which cause job also saith: And with him shall they sleep in the dust. The reason hereof is, because that by the continuance of the old custom, (which now is converted into another nature,) ●he appetite of vices is now already rooted in the very bones and marrow of the soul, 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 Saviour show in the resussitation of Laz●rus being four days dead▪ in which he unto whom all things were easy, showed a certain difficulty; for he was troubled in spirit▪ and declared that they had need o● much calling upon, who are hardened in the custom of sinning, to the end they should awake. Other dead men he revived with less●● words and signs, that our Lord might signify, how great a miracle it is, for God to raise again from death a man buried four days a●d stinking, that is, to convert a sinner buried in the custom of his sin. But the first of these four days, as witnesseth Saint Augustine, is, the delight of tickling in the heart; the second, consent; the third, the deed; and he that attaineth this fourth day as Lazarus did, is not raised again, but by our saviours loud voice and lamentable tears. All these things evidently declare the great difficulty, which the deferring of repentance and conversion 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 apparent their error is▪ who say that the time will hereafter be more easy for their amendment.   

The Argument.  
Penitence is not to be deferred, till the end of our lives: for than is favour hardly obtained at God's hands, and death is most dangerous; For he that hath lived evilly, dieth worse, since according to the works, the rewards are also answerable.  
CHAP. 18.  
OThers are so blind and bewitched, that they are no● content with the misdeeds of the time past; but they persever in the same to the end of their lives, and reserve their repentance till the hour of their deaths. O time to be feared? o term perilous: And dost thou persuade thyself for so small a price, to purchase the Kingdom of heaven, and that thou canst so easily attain the seat of the Angels? Seest thou not that whatsoever is done in that hour, is more of necessity, then of will? is done rather by compulsion, than liberty, and proceedeth rather from fear, than love; and although of love, yet not of the love of GOD, but of self-love, whose property is to fear detriment, and to fly incommodity? Seest thou not that it is contrary to the law of justice, that he that hath enthralled himself all the course of his life, to the service of the devil, in the end should come unto GOD, and require reward at his hands. Remember'st thou not those five foolish Virgins, of whom Christ speaketh in the Gospel, which then began to prepare their account, when it was to be justified? What other event is to be expected by thee, if after thou art admonished by this example, thou persever in this thy negligence and carelessness? God truly can when he will inspire true repentance into thee, but how often doth he it in that hour? 
Aug▪ de vera et falsa penitentia ●ap. 17. Amb. exhortation. ad penitent. I●ronimus in Epist. in Euseb. tan. 9  and how few are they that at that time truly repent?  
Search Saint Augustine, Saint Ambrose, Saint jerosme, and all the Doctors of the Church, & you shall see how doubtfully and dangerously they speak of this matter. Thou ●halt also understand how great thy madness is, that without care presumest to sail so perilous a Sea, of which so exspert Navigators have spoken so doubtfully, and with so much fear. It is an Art to die well, which ought to be learned in the whole life: For in the hour of death, such and so great they be, that make us die; that there scarce remaineth any time to teach us to die well.  
It is a general rule, that such as the life of a man is, such also is his death: Therefore whose life is evil, his death also shall be evil, except God alter the same by some special privilege. This is not mine but the Apostles opinion, who saith, that the end of the wicked shall be answerable to their actions: for in common speech, neither is there a good end to be expected of evil works, neither an evil of good. Turn over all the Scripture, search the divine pages, and thou shalt find nothing repeated so often, as that as a man hath sowed, so shall he reap: that the wicked in the end of their lives shall gather their fruits: that God shall give to every one according to his works: that the end of 〈◊〉 one shall be conformable to ●he life, which he lived: and that ●he justice of the just shall be upon ●●s head▪ and the curse upon the ●●ad of the reprobate; and a thou●●nd such like sentences are every where found in the Scriptures. If all the whole Scripture might be pou●ed forth, that, that which issueth therefrom might be seen truly ●othing would appear so often repeated, than this sentence: If all thy works are wicked, what other prognostique can we give from this Astrolabe? If such be the end, wh●t were the midst, and what the life itself? What other thing is there to be expected, that thou shouldst gather in another life, but corruption, that in this life hast ●owed nought else but corruption? For neither (saith our Saviour) do we gather figs of thorns, 
Luke, 6.  nor Grapes from briars. And if the house of a sinner be cast down to death, 
Proverb. 2.  and his footsteps to hell (as saith Solomon) what can let but that the end be such, that the tree or wall fall on that side towards which i● bended, and threatened ruin? Fo● he whose life, whose works, whos● thoughts are wholly inclined to hell▪ which he deserveth; whether a● last shall he go? where is his place? where is his Mansion, but in hell, whether all that is his do haste●▪ Whether at length shall he go to inhabit, that here walketh in interior darkness, but to the exterior obscurity? Why dost thou vainly persuade thyself, that he in the end of his pilgrimage shall come to heaven, that readily walketh, and hath always wandered towards hell?  
¶ This matter is largely handled lib. 1. of the Guide of a sinner, chap. 26. whence these things are taken.   

The Argument.  
No man ought to abuse God's mercy, nor under the hope thereof, persever in sin, for if the same mercy do so patiently suffer so many infidels in this world, and evil Christians in the Church, it will also suffer those that sin ●o be damned.  
CHAP. 19  
AND if thou say that the mercy of God is great, and that it comforteth thee so much, that persevering in thy perverse and wicked life, thou trustest, that thou shalt be saved; I pray thee what sin may be more heinous? Thou sayst that the mercy of God is immeasurable, for he would like an offender, be crucified for sinners; I confess it ve●●ly to be great, for it suffereth thee to break out into this cursed blasphemy; such as is this, that thou wilt that his bounty should favour thy iniquity, thou shouldst take his cross, which he apprehended, as a mean that the kingdom of sin might be destroyed, thou takest it as a mean, whereby sin may be protected and defended: and where thou owest him a thousand e lives, if thou hadst so many, because he sacrificed up his life for thee: there catchest thou an occasion also to deny him that life which thou hast, nay rather, that which thou receivedst from him. Our Saviour more grieveth at this, than the death itself which he suffered for thee: for he that lamenteth not in his death, complaineth grievously of thy sins by the Prophet, saying: Upon my back have sinners built, 
Psal. 111.  they have prolonged their iniquity. Tell me (I pray thee) who taught thee so to argue, that by reason that God is good, thou shouldst conclude that it is lawful for thee to follow sin and iniquity▪ The holy ghost seemeth to conclude after another manner; namely▪ that by re●●on that God is good, he gather●●h him to be worthy to b● honoured obeyed, and lou●d above ●ll ●hing●. And because God is good, it is reason also that man should be good, and hope in him: who when he is a most grievous sinner, is ready to receive him into grace, if with all his heart he convert himself unto him. Because God is good, and so good, truly it is a double sin to offend so great a goodness. Therefore by how much the more thou amplifiest the goodness of God, by so much the more dost thou make heinous thy sin which thou committest against him. Now is it requisite, that so grievous a sin should be punished: for such is the nature and office of the divine justice (which as thou thinkest is not opposite, but a sister and revenger of the Divine bounty) that it cannot leave so enormous an injury unpunished.  
Persevering therefore in thy sin, think not that thou hast any interest in the mercy of God but rather that his justice attendeth thee, & innumerable others. Hear I pray you what the divine mercy winketh at, and suffereth. Thou canst not deny me, that of a hundred parts of this world, there is but one of them christian, and of ninety nine others, there is not one of them to be saved. For it is without all question, that even as without the Ark of Noah in the time of the Deluge, no man was saved, neither out of the house of Rahab in the City of jericho; so no man can be saved that is found out of the house of God, which is his church.  
But behold that part which is made famous by the name of the christians, and see in what estate the Christian affairs do stand in this most corrupt world, and thou wilt confess, that in this mystical body, that from the sole of the foot, unto the crown of the head, there is scarcely any member to be found, that is sound. Choose any one that best liketh thee, of those famous cities, in which the steps of pure & sincere religion and doctrine are yet extant; Run afterward thorough all the lesser cities, villages, and castles, in which there is scarce any memor● of religion left, and thou shalt find the people, of whom that of jeremy may truly be affirmed: Walk about the ways of jerusalem, and behold and consider, and seek thorough the streets thereof, whether you find a man doing judgement, and seeking faith, that is, a truly just man, and I will be merciful unto him. Walk likewise not only the Taverns and public places, for they for the most part, are dedicated to lies, trifles, and deceits, look into the houses of thy neighbours, (as jeremy did) & thou shalt know that there is no man that speaketh good, 
Chap. 2.  neither shalt thou hear aught else but murmurs, lies, cursings, oaths, & blasphemies. There is no man that repenteth himself of his sin, saying: What have I done?  
To conclude, thou shalt in effect find, that the hearts and tongues of men, are employed in no other things, then earthly and private commodities, neither shalt thou hear GOD any otherwise named, but in oaths and blasphemies, in which they abuse gods name; which memory of his name, God complaineth of by the same prophet, saying, They remember me, but not as they ought, swearing untruly by my name.  
So that by the exterior signs, it is scarely known, whether this people be Christian, or gentile: except it be after the manner that we know bells▪ which are seen a far of, but are known by their sound: So mayst thou know them by their oaths and blasphemies, which are merely heard; the rest can neither be known nor judged.  
But (I pray you) how may such be numbered amongst the rank of those of whom Esay speaketh; Whosoever shall see them, shall know them, because these are the seed which God blessed. And if the life of Christians ought to be such, that they that behold them a far, should judge them to be the sons of God, in what place ought they to be reckoned, who rather seem to be scoffers, depravers, deceivers, and contemners of God, then true christians?  
All these things are more amply discoursed by me, that thou mayst understand that if (notwithstanding the mercy of God which thou pretende●t) GOD permitteth so many infidels▪ and so many evil Christians to be in his Church, and so many of the infidels and evil Christians to perish, that he permitteth not thee also to perish with them, whose life thou dost imitate. Did the heavens perhaps rejoice upon thy birth, or do the judgements of God, and the laws of the gospel then cease, that the world may be one to thee, and other to another man? If therefore notwithstanding mercy, hell ●e so dilated, & so many thousand souls are daily swallowed up by the same, shall thy soul only be excluded therefrom, if thou persever in thy sins?  
What if we refer hither also those terrible examples of divine justice, which are found in Scripture: namely, the fall of Angels, the ruin of Adam, and those things which succeeded the same to wit, pain and misery? If we induce the whole earth drowned by the deluge, those five Cities consumed by fire and brimstone, Dathan & Abiron, swallowed up by the earth alive? If Nadab and Abihu, and out of the new Testament, we add the sudden death of Ananias and Saphira, to the precedent, what wilt thou think? what wilt thou say? what canst thou expect from the divine mercy, persevering in thy sin? But lest thou shouldst say, that God was severe & cruel in times past, but now merciful and peaceable, consider that with this affability & clemency also, he suffereth all that which thou hast heard, neither shalt thou be exempted or free from these, but that thy punishment also shall attend thee, albeit thou art called a Christian, if so be thou art found a sinner. Shall God therefore lose his glory, because he condemneth thee? Hast thou I pray thee, any thing singular in thee, for which cause God should forbear thee above any others, with all thy good & evil manners? or hast thou some immunity which others have not, by reason of which he should not condemn thee with the rest, if thou be no less evil than they are? Consider (I pray thee) the sons of David, to them, for the many & singular virtues of their Father, many privileges were promised, yet nevertheless, God would not leave their sins unpunished: for which cause, some of them, had an evil end. Where is therefore thy vain hope? why dost thou vainly trust, considering their overthrow, that thou partaking their sins, shalt not be damned? Thou art deceived my brother, thou art deceived, if thou thinkest that is to hope in God. This is not hope, but presumption. For it is hope to trust, that God will forgive all thy sins, and receive thee into favour, if thou art penitent, and forsake thy evil ways, although thou art wicked and abominable: but it is presumption that thou shalt be saved and blessed, in perseverance of thy sins. Think thou that it is no small fault, for it is numbered amongst those, that are committed against the holy ghost. For he that presumeth after this manner, staineth the divine bounty with no small injury and ignominy, which in especial are attributed to the holy Spirit. But these sins, (as witnesseth our Saviour) are neither forgiven in this world, nor in the world to come.   

The Argument.  
The excusation that the love of the world is cause of sin, is false, and invented by a carnal Christian, who hath not tasted spiritual good, and therefore neglecteth and contemneth the same which are good indeed, and embraceth those that are false, frail, and temporal & which he knoweth not himself. For if he knew them, he should truly perceive how light th●y are, & how unworthy to be esteemed. chose, how profitable the spiritual are, and how much to be beloved.  
CHAP. 20.  
But perchance thou wilt say, that the love of this world, & the things that are therein, have captivated thy heart▪ and led thee from the way of justice. This is the excuse of a man that hath not tasted spiritual benefits, & therefore these carnal goods are so much esteemed by him. The clown thinketh, that there is nothing more precious than his cottage, because he hath never seen the proud and stately buildings of great cities. The infant, issuing out of his mother's womb, mourneth and weary, because he knoweth not that the world is far more better that he entereth into, than the prison from whence he issueth. The men of former times highly esteemed their cottages made of turf, and covered with straw, before they saw more substantial buildings. To all these may carnal men be compared, who never saw or had experience of the spiritual goods, neither tasted the sweetness, dignity, nobility, and beauty of the same; and therefore they more esteem these false and frail benefits (which indeed are nothing less) then the spiritual, which are only thought worthy the name of benefits. For if they had known them, it could not be, but that they should despise those that are ●arnall, according to that of the prophet: And thou shalt destroy thy silver graven plates, and thy garment made of gold, & thou shalt disperse them, like the menstruous cloth of a woman, go out shal● thou say thereto. Even as therefore men have cast away their false gods, after they acknowledged the true God, they also shall cast away and despise the false goods of this world, even presently, as soon as they shall taste the true and celestial goods. For as soon as a man hath tasted the sweetness of spiritual things (saith Saint Bernard) he despiseth the flesh, (that is, all the goods and pleasures of this world:) and this is the principal reason of this error, which so much blindeth the men of this world.  
Besides this error, there is another, namely, that men not only know not spiritual things but are also utterly ignorant of temporal. For it is impossible that they should love those temporal goods & pleasures in such sort, if they had the true knowledge of the spiritual. Tell me (I pray thee) what is the World, with all that which is in it? (if we diligently pry into the same, and observe the fallacies thereof, together with his weapons and manner of proceeding,) What other thing (I say) is it? but a den of dolours and troubles, a school of vanit●e, a market place of deceit, a laboureth of errors, a prison of darkness, ● way by-layde with thieves, a lak● full of mud, and a sea which is continually moved with storms and tempests?  
What else is the world but a sterile Land? a field planted with thorns and briars? a Wood full of brambles? a flowering garden, but producing no fruit? What is the world but a flood of tears? a fountain of cares? a sweet venom? a well-pennd tragedy? a delightful frenzy?  
What goods (I pray you) are found in the whole world, which are not false? and what evils, that are not assured? H●s rest hath labour, his security is without foundation, his fear hath no cause, his labours are without fruit, his tears without purpose, and purpose without success, his hope is vain, his ●oy feigned, and his grief true. Repeating therefore all those things which are before spoken, if by so many reasons, examples, and experiences it be manifestly proo●ed▪ that there is neither rest, nor the felicity which we seek, to be found, but in GOD only, and not in the world, why seek we it besides god, and not rather him in it? This it is that blessed Saint Augustine admonisheth, when he saith; Run over the sea, the earth, and all things, search the whole world, thou shalt every way repent thyself, except God be thy refuge.  
¶ The Author disputeth of this matter most copiously in the guide of a Sinner, lib. 1. chap. 28.   

The Argument.  
That the way of our Lord, is no more hard and difficult, but made plain and easy by Christ and his benefits: namely, his Passion, Resurrection, and ascension: as also endeavouring in the same, we are assisted by the holy ghost.  
CHAP. 21.  
THere are some that excuse themselves, saying, that the way of our Lord is strait & difficult, because in the same there are divers difficult precepts, and such as are contrary to human affection and appetite. This is one of the most principal excuses which sluggish and slothful men, infer in this affair. But they that say so, although they be Christians, and live in the law of grace, notwithstanding, they know not ●his mystery, neither have they learned the first letter of this law. O wretch that thou art, thou that sayst ●hou art a Christian, tell me, Why ●ame Christ into the world? Why ●hed he his blood? Why instituted he his Sacraments? Why sent he● the holy Ghost? What meaneth the voice of the Gospel? What the word of grace? What includeth that most sacred name of IESV●? If thou knowest it not, ask of the Evangelist, and he will tell thee: Thou shalt call his Name JESUS▪ for he shall redeem his people from their sins. 
Math. 1.   
What other thing is included in this name of Saviour and Deliverer, what other thing is it to be saved and delivered from sins, then to obtain remission of sins past, and obtain grace to estewe the same in time to come? For what other cause came our Saviour into the world, but to help thee, and to further thy salvation? Why would he die upon the Cross, but th●t he might kill thy sin? Why ri●● from death, except to raise thee, and make thee walk in newness of life? Why shed he his most precious blood, except to make a medicine or plaster, to cure and heal th● wounds?  
For what other cause instituted he the Sacraments of the Church, but for the remedy of thy sins? What other fruit is there of his most bitter p●●sion, and coming into this wo●ld, but that he might plain and prepare the way, which before was horrid & full of thorns, strait, and tedious?  
This is that which the Prophet Esay foretold, that in the days of the Messias, 
Esay. 40.  every valley should be exalted, and every mountain and hill humbled, and all the evil, indirect, and tedious paths, should be made plain. Finally, why besides all these things, sent he the holy Ghost from heaven, but that thy flesh should be converted into Spy●●t? and why sent he him in the semblance of fire, but that like fire he should inflame, illuminate & transform thee into himself, & should life it up, from whence at first it had descended? Whereto serveth grace, with infused virtues which are begotten thereof, but to lighten and make the yoke of our Lord tolerable? to make virtue easy, that men might rejoice in tribulations, ●hat they might hope in perils, that ●hey may overcome in temptations? This is the beginning, this the middle, and this the end of the gospel. It is needful also that we know, that even as one earthly man & a sinner, namely Adam, made all men earthly and sinners: So also that another man, celestial & just, to wit, Christ, came to make all men that will receive him, celestial and just. What other thing have the Evangelists written? what other are the promises delivered unto us by the Prophets▪ what other things preached the Apostles? This is the sum of 〈◊〉 Christian Theology, this is the 〈…〉 word, which our Lord 〈◊〉 upon the earth. This is that consummation, and abbreviation, which Esay said he heard of our Lord, which so many riches of virtues and justice did consequenthe follow.  
Imagine thyself (my brother) that first thou comest as a young scholar to Christian religion, & demandest of a certain wise Divine, what it is that this new religion prescribeth? He will answer thee, that nothing else it requireth at thy hands, but that thou be a good man; and that thou mayst endeavour in this study with fruit, that the same religion giveth thee assistance: For commanding that a carnal man should be made a spiritual, it giveth the holy Spirit, and by the benefit thereof he is made spiritual. Truly it is to be lamented, that so many years thou hast borne the name of Christ, warfared under Christ, & yet art ignorant of the difference, which is between a Christian and a jew, between the law of the letter, and the law of grace. This difference herein consisteth, (for since thou knowest it not, I will teach it thee) that the law of the letter, commandeth a man to be good, and yieldeth not strength to perform that which is commanded: but the law of grace, both commandeth this, and giveth grace and help to thee to be good, and that thou mayst forsake thy sins. That commanded thee to fight, but gave thee no weapons, whereby thou shouldst overcome; it commanded thee to ascend ●nto heaven, but showed ●hee no ladder, commanded men ●o be spiritual, but gave them not the holy Ghost: But now all other things are far otherwise: That former law being repealed, and other succeeded far different from the other, and that by the merit and blood of the only begotten son of God. Wherefore dost thou; as if that old law were not yet taken away, nor Christ had come into this world, play the jew as yet, and trustest to thine own strength, supposing by thine own fortitude, that the law may be fulfilled, and thou justified in that sort.  
Not only grace but charity also make this law light and easy, for this is one of the chiefest effects of divine charity. 
August de sancta viduitate.  For which cause S. Augustine saith, that the l●bours of lovers are no ways burdensome, but delightsome unto them, as are those of Hunters, Falconers, and Fishers; For in that which is beloved (saith he) either there is no labour, or the labour is beloved. For this is the cause why Saint Paul saith with so much constancy, 
Rom. 8.  that nothing may separate him from the love of Christ.  
And if we diligently consider likewise, what Christ, and all the Saints have suffered; it shall not be troublesome unto us to suffer persecution for justice, and what so ever difficulty encombereth us in the way of our Lord, will seem light unto us. By all which it may be easily gathered, how the Scriptures are to be reconciled the one with the other, whereof some say that the way of our Lord is difficult, other say it is easy. So David: For the words of thy lips I kept hard ways. 
Psal. 16.  And in another place: 
Psal. 118.  I have delighted in the way of thy testimonies, as in all riches; For this way hath two things in it, difficulty, and sweetness: one by reason of nature, the other by grace; so that what is difficult by reason of the one, in respect of the other is made delicious and sweet. Both of them our Lord speaks of, when he saith, 
Math. 11.  that his yoke is sweet, and his burden light: For wh●n he saith yoke, he signifieth grau●ty, which is in the way of the Lord, but when he saith sweet he insinuateth facility, which is by means of grace which is given.  
But if you shall ask me, how it may be a yoke and sweet, when as the nature of a yoke is to be heavy? To this I answer, that the reason hereof is this, because our Lord lighteneth the same, as he promiseth by his prophet; And I will be unto them, as he that lighteneth their yoke upon their shoulders. 
Hosea, 12.  What wonder is it therefore, if the yoke be light, which our Lord sustaineth, lifteth up, and as it were he himself beareth?  
If the bush burned and was not consumed because our Lord was in it, what wonder is it that the burden should be light, if in the same the said Lord be, that helpeth us to bear it? Will ye that I show ye as well the one as the other, in one and the same person? Hear what the holy Apostle saith; 
2. Cor. 4.  We suffer tribulation in all things, yet ●re we not troubled, we are approved, but not forsaken, we suffer persecution, but are not left destitute, we are humbled, but not confounded, we are cast down but we perish not. Behold here on the one side there is labour & travel, on the other, comfort and sweetness, which our Lord yieldeth to them. Truly the Prophet Esay insinuateth the same also, when he saith; They that trust in the Lord, 
Esay, 40.  shall change their fortitude, and shall assume wings as it were an Eagle, shall run, and not be travailed; shall walk, and not be weary. Dost thou see here the yoke lightened by grace; seest thou the fortitude of the flesh, changed into the fortitude of the spirit? or that I may speak better, the fortitude of man, into the fortitude of God? Seest thou how the holy Prophet concealeth not either the trouble, or the quiet? Thou hast not therefore my brother any cause, for which thou shouldst abhor this way▪ although it be wearisome and difficult, when so many & so mighty the means be that make it plain and easy.   

The Argument.  
A man ought not to defer his repentance and amendment of life from day to day, but presently turn unto our Lord, and repent for all his sins, whereby he hath offended the divine Majesty, and his neighbour.  
CHAP. 22.  
WEll therefore my brother, if on the one side there be so many and so effectual reasons, which call us to the amendment of our lives; and on the other side we have no just excuse, that may induce us from reformation of our ways. Tell me (I pray thee) how long dost thou defer thy repentance▪ wh●n at the length wilt thou begin a better manner of life? Look into (I pray thee● thy forepassed life, and search all those years which thou hast lived, regard the age in which thou now livest; and thou sh●lt understand th●t it is now time, nay rather, that the t me is past, in which for thy offences thou wert to repent & turn to God. Remember thou art a Christian, regenerated by the water of Baptism, that thou hast God for thy Father, the Church for thy Mother, the milk of the Gospel, a dainty that thou art nourished by, the Apostolical & evangelical doctrine, & that which is more worthy, with the bread of Angels: that is, with the most sacred Sacrament of Christ's body and blood, and by all these nothing at all bettered, but to have lived no less dissolutely, then if thou hadst been an Ethnique, without having any knowledge of God. For tell me what kind of sin is it which thou hast not committed? what forbidden tree is there, whose fruit thou hast not affected? what field which thy lust hath not overpast? what ever hath been offered to thy sight, that thou hast not desired? what appetite hast thou ever resisted, under the remembrance of God and Christian profession? what else more couldst thou have done if thou hadst not had faith? if thou expectedst no other life after this? If that strict judgement of God were not to be feared? what is thy life but a continual web of sin? a dunghill of vices? a way beset with thorns? and a rebellion against God? with whom hast thou hitherto lived, but with thine own appetites, with the flesh, with ambition, with the world? These were thy gods these thy Idols, which thou servedst, & whom thou called'st upon. Tell me, what respect hadst thou of God's law & obedience towards him? even no more didst thou fear him, than i● he had been a wooden God. For it is most certain that there are many Christians, that with the same facility wherewith they would sin, if they believed God were not, do also now sin notwithding they believe that there is a God, they offend no less offending one, than they would do if they believed none: And what greater injury may be done to the divine Majesty? Finally, believing all those things, which Christian Religion proposeth to be believed thou hast so lived, as any other would have lived, who thought all our faith to be but an old wives tale, and very ridiculous toys.  
And if the multitude of thy sins that are past, terrify thee not, & the facility wherewith thou committedst them stir thee not, at leastwise what doth not his Majesty and highness move thee, against whom thou hast sinned? Lift up thine eyes & behold the immensity and greatness of that Lord, whom the powers of heaven adore, before whose Majesty lies prostrate, whatsoever the circuit of the world containeth: in whose presence whatsoever is created, is nought else but a light straw: and see how unworthy it is, that thou so abject a worm as thou art, darest so often offend and provoke the eyes of so great a Majesty unto anger.  
Consider the fearful greatness of his justice, and the memorable punishments which from the beginning hitherto he hath exercised in the world, & with whom he hath persecuted sins, not only in particular persons, but in whole Kingdoms, Cities, & Provinces also, yea, in the whole world: neither in the world only, but in the heavens, not only in strangers & sinners, but also against his most innocent son, who would satisfy for all that which we ought. Now if that be done in a green wood, and for other men's sins, what shall be done in a dry, and for our own sins? What therefore more fond & more imprudently may be done, then that a vile miserable man durst delude God, who hath so powerful hands, that if he extend them, and touch him with them, with a very little touch he can thrust him headlong into the depth of hell.  
Mark beside this the patience of this Lord, who so long time expecteth thee as long as thou hast offended him, and if thou after so many riches, & long suffering of patience, wherewith he hath hitherto expected thee, persever in abusing his mercy, & provoking his wrath. He will shake his sword, 
Psal. 7.  and bend his bow, in which he hath prepared the vessels of death, and he will shoot his arrows against thee.  
Wey the profundity and bottomless pit of his judgements, of which we read and daily see admirable miracles and examples. Let us behold Solomon after his so admirable wisdom, after his edition of three thousand parables, after the most profound mysteries he wrote in the Canticles, lying prostrate before Idols, and reproved by God. Let us behold one of those seven Deacons of the primitive Church, fulfilled with the light & power of the holy Ghost, made not only an Heretic, but an arch Heretic, and an Author and Father of heresies. We see daily many stars of the heaven fall to the earth, with a miserable ruin, to wallow in the dirt, to eat the husks of the Hogs, who a little before sitting at God's table, were nourished with the bread of Angels. And if the just for some hidden pride, negligence, & ingratitude, were in that man near cast out of God's favour, having many years faithfully served him, what must thou expect who hast done nought else in thy life, but offend God instantly.  
Let us see therefore now, thou that hast lived thus, is it not ●●quisit● that at length thou give over to heap sin on sin, or conjoin debts with debts? Is it not needful that now thou begin to appease God, & disburden thy soul? doth not reason require, that thou hold thyself content, that the remainder of that thou hast bestowed on the world, the flesh, and the devil, be given to him that gave thee all things? Is it not rightful, that after so long a time, & so many injuries done unto GOD, thou at last fear the divine justice, which by how much the more greater patience it tolerateth thy sins, by so much the more grievous torments and greater justice doth he chastise sinners? Is it not worthily to be feared, that so long a time thou hast continued in sin, so long lived in the disfavour of God, to have so mighty an adversary, who of a gracious Father, is made a judge and an enemy? Is it not to be feared lest that the violence of evil custom be turned into another nature, and therefrom arise a necessity of sin, and somewhat more? Is it not to be suspected, lest thou fall by little and little into greater offences, and that thou be delivered into a reprobate sense, into which when a man is fallen, he hath not then any reason of any thing, how great soever it be.  
jacob the Patriarch said to his Father in law Laban: Fourteen years have I served thee, & all thy possession was in my hands, I have hitherto administered all thy domestical affairs, it is requisite therefore that at last I provide for mine own house. And thou, if thou hast served the world so many years, were it not convenient, that now at length thou shouldest begin to provide for thy soul, and somewhat more circumspectly than heretofore, regard the happiness of the life to come? There is not any thing more short and frail then man's life. And if thou so carefully studiest for things necessary in this so frail life, why dost thou not also employ some labour in those things, which shall perpetually endure.   

The Argument.  
It is necessary that a man consider himself, and remember that he is a Christian, and firmly assent to all things which our faith setteth down, whereto either love or fear aught to move him. What thing so ever is created, inviteth us to the love & service of God. Let a man therefore seek wisdom, and he shall hear all the words of Christ, who was crucified for his salvation.  
CHAP. 23.  
ALl these being thus, I pray thee now (my brother) and entreat thee by the blood of Christ, to call thyself to account, and remember that thou art a Christian, and believe all those things which our faith preacheth unto thee. This faith saith that thou hast an appointed judge, before whose eyes, all thy steps and moments of thy life are present: & be assured, that the time will one day come, wherein he will call thee to account for every act; yea to the least idle word This faith teacheth a man, that when he dieth, he doth not altogether perish, but that after this temporal life, there remaineth an eternal; that our souls die not w●th our bodies, but that our bodies buried in the earth, our souls se●ke out another region, & a new world, where they shall have a lot and society, answerable to their life and manners in this world. This faith avoweth the reward of virtue, and the punishment of sin to be ●o high & mighty, that if the world were full of books, & all creatures were writers, first should the Writers be wearied, and first should all ●he books be replenished, before either matter wanted to discourse of them both, or sufficient might be written▪ what they contain in them according to their greatness. That ●ay●h certifieth, that so great are our debts which we owe unto God, and ●o worth● the benefits we receive ●t his hands that if a man should 〈◊〉 so many years as there are sands ●n the Ocean shores, they should ●eeme of small continuance, if they ●e●e all of them consumed in the only service of God. Finally, the ●ame faith testifieth unto thee, that virtue is a thing so precious, that all the treasures of this world, & all that which man's heart can either desire or imagine, is not any ways to be compared therewith.  
If therefore such and so many things invite thee to virtue, how cometh it to pass, that there are found so rare and few lovers & followers of the same? If men be moved by profit, what greater profit then eternal life? If by fear of punishment▪ what torture more terrible than that of hell? If by reason of the debt, obligation, or benefits, what greater debt than that, wherein we are bound unto God, as well by reason of him, that is himself in himself, as for those things we have received of him. If fear of danger move us, what greater peril than death, whose hour is so uncertain, and reason so strict? If peace, liberty, tranquillity of spirit, and sweetness of life be desired of the whole world, it is manifest that all these are more abundantly found in the life which is led according to the prescript of virtue, then that which 〈◊〉 passed over, according to a man's 〈◊〉 and human passion: for a man is created reasonable, not a brute beast, and without reason. But if all these seem to have but small moment to persuade virtue, shall it not suffice to see God descend from heaven upon the earth, and made man? and whereas in six days he had created the whole world, he consumed thirty years, and lost his life in reforming and redeeming man. God dieth, that sin may die, and we will that that live in our hearts, to deprive thee of life, for which the very son 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 beheld hanging on the Cross, but whether so ever we turn our eyes, we shall find that all things exclaim, and call us to this goodness: for there is not a creature in this world, if it be well considered, that doth not invite us to the love & service of our Lord. So that as many creatures as there are in this world, so many Preachers are they, books, reasons, and voices which excite and invite us to that office. How is it therefore possible that so many voices, so many promises, so many threatenings suffice not to work the same in us? what could God do more than he did, and promise more liberally than he promised? and threaten mo●e severely then he threatened, that he might draw us to him, and drive us from sins? And is the arrogance of men as yet so great, or to speak more aptly, are men in such sort enchanted▪ that having faith they fear not, to rest all their life time in sins? to go to bed in sin? to rise and awake from sleep in sin? ay, and that with such security, and without any scruple, as that neither for the same sleep flieth from their eyes, neither their appetite to eat perisheth, in no other sort then if all they believe were dreams, or that the Evangelists did write were lies?  
Tell me thou traitor, tell me thou Titius, that art to burn in perpetual flames of hell, what mor● couldst thou do, although that al● that thou believest were lies? For ● see thee for fear of temporal justice refrain thy appetites in som● sort; but for the fear of God I see thee not abstain from any thing to which thy voluptuousness draweth thee, neither estewest thou the revenge, neither dost thou that which he commandeth, neither art thou ashamed to do all that which thou desirest, if thou hast power to perform it. Tell me thou blind man, tell me thou fool, in such security what doth the worm of thy conscience? where is thy faith? where is thy brain? where thy judgement, where thy reason: which as thou art a man, is only remaining unto thee. How canst thou but fear so great, assured, and true perils? And if a man should set meat before ●hee & another, though a liar, should ●ay they were infected with venom, durst thou either prove or taste them, although they were most delicate ●nd sweet, and not believe the liar ●hat told thee this? And if the Prophet's. Apostles, Evangelists, yea, 
4, Reg. 4.  and God himself should affirm & say ●nto thee, Death is in that pot, etc. ●eath is in this meat, o wretched ●an, death is in this little pleasure ●hich the devil presenteth thee with, ●ow can it be but that thou shoul●●● be afraid to take Death with thine own hands, and drink thine own perdition? what doth that faith do ●eere in thy heart? what the judgement? what the reason that thou hast? where is thy light when as none of these can stay the stream of thy sins? O wretch, frantic, senseless, strooken with astonishment by the enemy, condemned to perpetual darkness interior & exterior, for from this to these is a short cut; blind to see thine own misery, ignorant to understand thine own harms, and harder than adamant that feelest not the mallet of the divine word? O, a thousand times miserable, worthy whom all men should bemoan, not in other tears than he shed for thy perdition, who said; O if thou likewise hadst known, 
L●k, 19  yea even in this thy day, th● things that belonged to thy peace's what to thy tranquillity, what to th● riches which God hath prepared fo● thee, but now they are hidden fro● thine eyes. O wretched day of th● nativity, but more wretched the 〈◊〉 of thy death, which shall be the be●ginning of thy perdition. Alas 〈◊〉 far more better had it been that thou hadst never been borne, then perpetually to be damned? How far better had it been, if thou hadst not been baptised, nor professor 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, 
Rom. 1.  because when they knew God, they glorified him not, neither thanked him as God, as saith the Apostle: How less excusable are they, who having received the light of faith, and the water of baptism, so often times come to his supper to receive God himself, and daily hear his divine doctrine, if they do no more than those Philosophers? What other thing is to be concluded of all these which are hitherto said, then that there is not any either understanding, wisdom, or counsel in the world, then that forsaking the occupations and impediments of this life, we follow the only and certain path, that leadeth us to true peace, and eternal life. To this reason, equity, and the law invite us, to this heaven, earth, hell, life, death, justice, and God's mercy: To this especially the holy ghost exhorteth us by the mouth of Ecclesiasticus, saying: 
Eccles. 6.  My son receive learning from thy youth, and thou shalt find wisdom in thine old age. Even as he that ploweth, and he that soweth come unto her & sustain or expect the fruits thereof with patience: For in the work thereof thou shalt labour but a little, and quickly shalt thou eat of the generations thereof: Hear my son, & take the counsel of understanding, & despise not my precepts. Thrust thy feet into her fetters, and into her chains thy neck: subject thy shoulders & bear the same, & thou shalt not be weary of her bonds. Search her out, and she will appear unto thee, & being made continent leave her not, for in the later times shalt thou find rest in the same, and it shall turn thee unto joy. And her fetters shall be unto thee a protection of strength, and foundations of virtue, and the garments thereof a stool of glory: for the ornament of life is in her, and her bonds a healthful thraldom. Hitherto Ecclesiasticus: By which words in some sort is understood, how great the beauty, how great the delights, how much the liberty, how many the riches of true wisdom is, which is virtue itself, and the knowledge of God, of which we now speak. And if all these are not sufficient to conquer thy hurt, lift up thine eyes on high, & do not thou regard the waters of this world which perish and vanish away: But behold the Lord that hangeth on the Cross, dying and satisfying for thy sins: He hangeth there, in that form thou seest expecting thee with his feet fastened with rough nails, his arms opened to receive thee, his head bowed, that like to a prodigal son, he may give thee the kiss of new peace. And from the Cross he calleth thee, if perhaps thou hear him, with so many voices he crieth unto thee, as he hath wounds in his body.  
Imagine this most blessed Saviour speaking to thy heart, & saying; Return, return thou Sunamite; 
Cant. 6.  return, return, & I will receive thee. I know thou hast committed fornication with many lovers, 
jere. 3.  yet return to me, and I will forgive thee: Return to me because I am thy Father, thy God, thy Creator, thy Saviour, thy true friend, thy only benefactor, thy absolute felicity, and thy last end. In me shalt thou find rest, peace, salvation, truth, wisdom, and all goodness: In me shalt thou find the fountain of living water, which extingsheth all thirst, & maketh a man attain everlasting life. In me shalt thou be as a tree planted by the water side, that yieldeth his fruit in due season, and his leaf shall not fall, all that thou dost shall prosper.  
Incline thine ear therefore my brother and hear: for if his prayers be execrable, that heareth not the cry of the poor, much less shall he be heard that is deaf here, and heareth not these prayers and lamentations.  
The end of the first part.