THE SINNERS GVYDE.  
A WORK CONTAIning the whole regiment of a Christian life divided into two Books: WHEREIN SINNERS ARE RECLAIMED FROM THE BY-PATH OF VICE AND destruction, and brought unto the highway of everlasting happiness.  
COMPILED IN THE SPANISH TONGVE, BY THE LEARNED and reverend Divine, F. Lewes of Granada.  
Since translated into Latin, Italian, and French.  
¶ And now perused, and digested into English, by FRANCIS MERES, Master of Arts, and student in Divinity.  1. TIMOTHY. 4. verse, 8. Godliness is profitable unto all things, which hath the promise of the life present, and of that that is to come. 
¶ AT LONDON, Printed by james Roberts, for Paul Linley, & john Flasket, and are to be sold in Paul's Churchyard, at the sign of the Bear. Anno. Dom. 1598.   

TO THE RIGHT HONOURABLE SIR THOMAS EGERTON KNIGHT: LORD Keeper of the Great-Seale of England, and one of her majesties most honourable privy Counsel. (*)  
IN the shore of the Sea Euxinus, in the land of Colchis, there stood a City named Dioscurias, so much haunted of strangers, that, (as Pliny writeth by record of Thimostenes,) it was resorted unto of three hundred Nations of distinct languages, and that the Romans for the better expedition of their wares there, had at length lying in the same 130. Interpreters. Saint Jerome testifieth, that men in times past came to Rome from the furthest Coasts of Spain and France, to see Titus Livius, whose eloquence was famous throughout the whole world. Certainly, famous and excellent was that City, that so many resorted unto, and where the renowned Romans had so many Interpreters lying. And without all question, admirable was the eloquence of Titus Livius, that fetched men from so far to see him. Then undoubtedly (Right Honourable) divine & learned is this reverend Author F. Ludovicus Granatensis, whom not only the spacious Empire of the Latins, but Spain, France, and Italy, have travailed to see, and tasting the honeyed sweetness of his celestial air, and finding such supernatural and heavenly treasures in him, have not only comed to see him, but have sent thither their Interpreters, there to sojourn, for the better transportation of his wares and commodities. 
Only his Meditations in English, done by ANONYMUS. And his Manuel in the German tongue translated by Philippus Doberniner.  Only, I wondered that England, whose Voyagers were never outstripped by any, had so sparingly and slenderly visited this famous and renowned Divine: that she, I say, as Germany had but only one Interpreter lying with him, seeing that otherwhere she had such abundance of worthy Factors, & rich linguists.  
Entering into consideration of the great scarcity of our Traffickers to so rich a Mine, I discovered certain corruptions, which as dangerous Rocks threatened shipwreck, to them that sailed unto him. The Poets feign, that a Dragon kept the Golden-fleece, and yet that hindered not jason from the conquest of it: neither did Giants nor Monsters fright Hercules from his rich spoils & glorious conquests. Cosmographers write, that in the Mountains of Albania, and Hyrcania, Countries of Scythia, there are found the best and freshest Emeralds, the purest Crystal, much gold & precious stones, but these Mountains are encircled with huge woods, wherein are abundance of fierce and cruel wild beasts, as Griffins; Leopards, Tigers, Panthers, and Dogs of that fierceness and greatness, that they pull down Bulls, and slay Lions. But as the Dragon amated not jason, nor the Monsters amazed Hercules, and as these Scythian dangers do not hinder men from seeking and finding these earthly & terrestrial jewels: so should we not be discouraged in this spiritual pursuit, for a few corruptions and dangers, remembering that all writings, (the sacred Scriptures excepted, which are absolutely pure and perfect) have a relish of their earthly and corruptible Authors. Nihil ex omni part beatum, saith Horace, and yet we must not do as Lycurgus did, who, because the Grape was abused by pot companiors, cut down all the Spartan Vines. For we find by experience, that this Argument Ab abusu ad non usum, from the abuse of good things to the abolishing of them, as it hath bred heresies and schisms in the Church: so also rebellions & treasons in the Commonwealth. Plutarch saith, that it had been better for Lycurgus to have digged Wells and Fountains near unto the Vines, and as Plato counseleth, Insanum Deum alio sobrio repressum, that is, to take away the abuse by mixing some quantity of water with it. Which gauging & moderation, as I have performed in this interpretation, by removing corruptions, that as Rocks would have endangered many: so if other Interpreters, as good Pilots do the same in this learned Iberian, never had Dioscurias more Interpreters, nor Titus Livius more visitors, than Granatensis shall have. For if that most famous and excellent Philosopher Apollonius Tyaneus (as Philostratus writeth) travailed almost throughout the whole world, and passed even to the Mountain Caucasus, and to the Brachmanes, Philosophers of India, that he might only hear jarchas an Indian Philosopher, in his golden throne professing wisdom among the small number of his scholars, and disputing of the motion of the celestial Spheres: what ought not Christians to do, and whether should not they travel to hear one, not teaching how the heavens are moved, but how men may come to heaven: yea, how Sinners may be Guided thither?  
And albeit all the works of this reverend Divine are profitable for instruction in religion, and very available for persuasion to good life: yet my judgement, (being grounded upon the judgements of grave and worthy Divines,) doth estimate this book above the rest, as Sibylla Cumaea did the last of her three Books unto King Tarquin. Which with all humility I dedicate unto your Honour, whom God of his great mercy, hath vouchfafed in this decrepit and ruinous age of the world, to bestow upon our state for the maintenance and countenance of Religion and Learning, and for the defacing & suppressing of vice and corruption: like as in times past he gave unto Commonwealths, that needed such help, David, Hezekiah, josiah, Hercules, Cyrus, Artaxerxes, Alexander Magnus, Scipio Affricanus, julius Caesar, Augustus, Maecenas, Constantinus Magnus, Theodosius, Carolus Magnus, Sigismundus, Ferdinandus, Alphonsus' King of Naples, Frederick Duke of Saxon Prince Elector, and Lord Ernestus his Brother, Laurentius Medici's Duke of Florence, and Borsus Duke of Ferrara, with many other Princes and Nobles, some of which were mighty Pillars and Protectors of true Religion and Christianity, & others liberal maintainers and bountiful Patrons of learning and virtue, against all Licinians, julianists, Valentinians, Caligulaes', Nero's, Dioclesian's, Mahometists, Baiazet's, Aretinists, Simonists, & such like Monsters of nature, being cruel persecutors of true Religion, enemies of all humanity, and destroyers of all learning and discipline, who despising God and all goodness, did degenerate so far from their forefathers, that they delighted wholly to spill the blood of worthy men, to burn famous Libraries, to rob the Church of her patrimony, and to raze and overthrow the Universities and Schcoles' of all Arts & Sciences, as in the tragical Histories of former times is recorded, & cannot be but with great grief remembered.  
All ages have written and spoken great and glorious things of that good Emperor Great Constantine, for his defence and patronage of sacred Christianity, and bounty unto the Church and her Pastors: So all Divines and whole Universities of Scholars do daily bless God, who (in this corrupt & simoniacal age, & in these dog-days of the Church and Religion, which together with learned Divines & worthy scholars, do lie in a desperate Paroxysm, and most dangerous fit, jointly shaken and assaulted by wicked Patrons and wretched Atheists) hath allotted unto us, not only another Alexander, that so honoured the Poet Pindarus, that at the destruction of Thebes, he gave charge that the family and kindred of Pindarus should be spared, but another Mathias of the new Law, nay, a true follower and imitater of Christ, who daily casteth out of the Temple of God all them that buy and sell in it, and overthroweth the Tables of Money-changers, and the seats of them that sell Doves, endeavouring with all zealous sincerity, to make the house of GOD that that it should be, that is, a house of Prayer, not as Simon Magus would have it, a Den of thieves, and a Cage of unclean birds.  
I humbly entreat your Lordship to accept this small gift, the fruits of a poor scholars study, and weigh it, not according to my skill, which is but weak, but according to the soundness of the doctrine therein contained, which is warranted by the authority of the holy Scriptures. Quod si ex tua dignitate spectetur, exiguum est; sin ex animo meo, magnum. Multum enim dat, qui cupit dare satis, qui dat illud quod habet, qui nihil sibi retinet, qui nihil, quod in se est, omittit. The Almighty God, who is the exceeding great reward of all them, that walk uprightly before him, in whose hand is the length of days, bless and prolong your Honour here among us, to the perfecting and consummation of that good work he hath began 〈◊〉, even to the utter extirpation of all Simony, Sacrilege, and 〈◊〉 merchandizing, and to the supportation of all religious Pre 〈◊〉 of the Church, and learned Scholiers of the Land: and after this ●yfe, give your Lordship everlasting glory with him, who giveth every man according as his work shall be. London the tenth of May. Anno. Dom. 1598.  
Your Honours in all humble duty: FRANCIS MERES.   

TYPOGRAPHUS LECTORI.  
Da veniam maculis, quas aut incuria fudit, Aut humana parùm cavit natura. Page. Line Fault. Amended. 34. 13. ye. the. 40. 28. course. corpse. 41. 17. there wants is. 55. 19 captain. captive. 59 18. them, then. 60. 17. meditation mediation. 65. 1. shall, will. 65. 33. there wants and 70. 9 there wants how. 73. 3. disturbed distorted. 73. 36. lenity levity. 81. 12. no, now. 104. 3. do, doth. 139. 22. gross, grass. 145. 16. water, watch. 159. 34. there wants side. 225. 6. felicities, felicity. 234. 5. there wants life. 244. 22. tribulation, tribulations 271. 25. would, could. 300. 24. no, on. 335. 18. ordinarily, inordinately. 345. 20. more, more. 351. 1. of, and 355. 16. servant, servants. 356. 20. by, be. 360. 2. there wants in. 369. 2. there wants him. 395. 13. there wants self by. Page. Line. Fault, Amended 397. 16. many, man. 403. 11. there, other. 405. 1. her, his. 405. 35. inordinary, inordinacy. 410. 25. mithout, without. 430. 18. gain, again. 460. 12. nature, mature. 462. 5. lenity, levity. 464. 37. he, is. 464. 37. confirmeth. confirmed. 464. 37. there wants that. 486. 5. to, too. 492. 3. fructure, structure. 494. 2. pallable, palpable. 502. 11. his, the. 503. 13. not, nor. 507. 26. livings, living. 512. 6. there wants the. 513. 28. are, as. 522. 6. there wants in.  

Marginal defects.  Page, Against line, there wants. 60. 34, A cloud. 115, 25, job, 40. 245, 13, the. 272, 22, job, 20. 256, 32, for our, read hour.  
Hac maiora sunt Errata, que sensum vulnerant, minuscula veróque, vocem immutant tue humanitati relinquo.   

THE PROLOGUE OF the first Book.  
SAY ye, surely it shall be well with the just. Esay 3. This is the embassage which GOD in times past sent to all the just by the Prophet Esay, short and brief in words, but most copious, and exceeding rich in rewards and benefits. Men are wont to be liberal in promises, but niggards and covetous in performance of them: God, after a contrary manner, is so liberal & bountiful in performance, that the words of his promise, are much less than his deed and remuneration. For what could be spoken more briefly, then Say ye, surely it shall be well with the just? But ō, how many & how great be the blessings, which are contained under this small word Well? Which I think so to be left without any extension or exemplifying, that men might understand, that it is impossible, that it should be expressed according to the verity & nature of the thing: neither that this little word should be understood of these or those blessings, but of all kind of blessings, which are comprehended under this word Well, without any limitation.  
For this cause it was answered to Moses of the Lord, when he asked, what was his name; I am that I am: no other word being added, 
Exod. 3.  that God might signify, that his being could not be circumscribed or defined with words; but that it was a thing universal, which comprehendeth in it all kind of Essences, & all perfection, which without any imperfection pertaineth to that Essence and being. So in this place the Prophet doth put this short word Well, not adding any explication, that he might signify and intimate unto us, that the whole university and generality of all good things, that can be desired of man's hart, are to be found in this word, and be conjoined to it, which the Lord doth promise here to the righteous for reward of his virtue.  
This is the chief & principal argument, which (Gods holy Spirit assisting me) I have purposed to handle in this Book: to the which I will also adjoin counsels, instructions, & rules, which ought to be observed of those, who are studious of virtue. According to this purpose this book shall be divided into two Tomes, 
The division of the Book.  or two principal parts. In the first shall be showed those most strait and firm bonds, which bind us to follow and embrace virtue: also the inestimable and invaluable fruits and profits which are brought forth by this study.  
In the latter part or Tome, we will speak of a godly life, which is lead according to the prescript rule of virtue, 
Two things required to piety.  & of the admonitions & doctrines, which are required unto it. For there are two things necessary to a man that will become godly and honest. The first is, that he desire to be really and indeed endued with virtue. The second is, that he may know how to be so endued and furnished. For the first of these two, the first Book is profitable and available: for the second, the second. For they (as Plutarch saith) that teach that virtue is to be embraced, but deliver not the way and manner how to attain unto it, 
A similitude.  they do as those that light a Lamp to burn, but pour in no oil. Certes although the second book is very profitable, yet the first book (if I may so say) is most necessary. The reason is, because to the knowledge of good & evil, the very light of nature and reason is much conducent, which is bred & borne with us: but that we should love one, and hate another; embrace one, and fly from another, very great contradictions and lets do meet with us, and do arise of sin, as well within, as without man.  
For seeing that man is compounded of a spirit and flesh, & both parts desire their like; the flesh always seeketh for things carnal and fleshly, in which vices reign and bear sway; but the spirit desireth spiritual things, in which virtues have dominion and pre-eminence. Therefore the spirit doth feel and suffer great contradiction and repugnancy of his own flesh, which hath no feeling, but of those things, which delight and bring pleasure; which desires and appetites, next unto original sin are most vehement, when as by that, the bridle of original righteousness is lost, with which they were bridled and restrained. Neither doth the flesh only resist the spirit, but also the world, Which (as S. john testifieth) wholly lieth in wickedness. 
1. john, 5,  The devil also, a capital enemy of virtues, doth repugn the spirit, and so do our corrupt dispositions, and vicious custom, which as an other nature, especially in those, who have had growth, and are confirmed in wickedness, through the continuance and diuturnity of tyme. Therefore, that a man may pass boldly through the midst of these difficulties, and that he may approach near unto virtue in verity, and with the whole desire of his hart, to the despite of the flesh and all her powers it cannot be denied, but that these difficulties do happen to man, and that aid and help is necessary for him.  
Therefore, that we may come unto this first part, this former Book is made, and set forth, in the which I have bestowed much pains, and have laboured with all my strength, that I might gather (as it were) into a bundle all the reasons, which seemed any whit to belong to the quality of this matter, or to the manner of this writing for the advancement of virtue; by setting before your eyes the profit and fruits of them, who follow virtue, as well in this life, as in the life to come: and by declaring the great bonds, by which we are bound to virtue, seeing that God doth command it unto us, whom not to obey is exceeding heinous; and to which we are obliged, as well for that which it is in itself, as for that which it is for us, and towards us. I was especially moved to handle this argument, for that I did daily see the greater sort & number of men to praise virtue in words, but to follow vices in deeds. And truly in mine opinion, amongst many other causes of this so great enormity, one is, because men, ignorant of the condition and nature of virtue, do esteem it to be unpleasant, barren, and painful. For this cause, when as they are wholly drowned in vices (because they seem more pleasant unto them) they fly from all virtue, supposing that there is no sweetness in it.  
I, pitying the error of these men, willingly underwent this labour, that I might show how many, and how great be the riches, delights and treasuries; how great is the dignity, and beauty of this heavenly Bride: and also that I might demonstrate how unknown it is unto men; that these mine admonitions might free them from this error, and inflame them with the love of so precious a thing.  
For if it be true, that this is one of the most excellent things, that are in heaven or earth, and most worthy to be loved & had in honour; without doubt it is to be lamented, that men are such strangers from the knowledge and desire of so great a good. A great benefit therefore he shall do to all mankind, whosoever he be, that endeavoureth to restore this Lady to her honour, and to seat her in her royal Throne: for she is the Queen and Lady of all things.  
But before I come to my purpose, I will show by a certain example, with what mind this Tractate ought to be used. Heathen men do write of their famous Hercules, 
Cicero in the first book of his offices.  how when he began to wax a man (which time is given of Nature to choose, what course of life every man will follow and enter into) went into the wilderness, and there sitting long debating & discoursing with himself, when he saw two ways, the one of Pleasure, the other of Virtue, which it were better to enter & walk in: at the length, after mature deliberation, Pleasure being neglected, he entered into virtues path. Truly, if there be any thing in the world worthy of deliberation and advise, this is it. For if we so often muse upon those things, which pertain to the use of life, and do so advisedly deliberate of them; how much more carefully and thoroughly ought we to weigh and consider of life itself? especially seeing so many and so divers kinds of living are found in the world.  
Proceed therefore, my brother, this is that, that I would have thee now to do, and to the which I now invite thee. Therefore thou must know, that before all things it is needful, that in this short time thou set behind thee, the whole rabble of the thoughts and business of this world, & that thou enter into this spiritual wilderness, and that thou begin to deliberate with thyself of the manner and way of that life, which it behoveth thee to follow hereafter. Remember, that among all human affairs there is none, which ought to be weighed and examined with greater care and attention, and which requireth a longer time in deliberating, than the election of that kind of life, which is to be followed, & continued till death. For if the beginning be good, those things that follow will be laudable. On the contrary part, if thy choice be faulty, what soever is built thereon will go from ill to worse. All other consultations, with the errors that are committed in them, are particular, this only is general, which containeth all other under it.  
Tell me I pray thee, what may be builded upon an ill foundation? What do all prosperous events profit? What avail all admonitions and counsels, if thy life be ill ordered? And what do all adversities hurt, if thy life be well lead? 
Math, 16.  For what should it profit a man, though he should win the whole world, and lose his own soul? Therefore we can speak of no matter or business more weighty under heaven, of none more proper unto man, or of greater moment: for we do not entreat here of riches, or of honours; but of the life of the soul, and of everlasting glory. Do not therefore run over these things carelessly, slightly, & sleepingly, as without advisement thou dost read over many other things, oftentimes passing over many leaves, desirous to see an end, before thou hast well examined the beginning: but I would that thou sit as a judge in the judgement seat of thine hart, & that thou hear all these words with silence & quie tnes of mind. These things are not to be posted over hastily, but to be looked to heedfully & discreetly, because in them are handled the whole regiment of thy life, and what soever thereupon doth depend. Consider how thou wouldst that all the businesses of this world should be ordered and appointed; for in determining these things, one man's opinion cannot suffice thee, but have an eye that they be seen to, examined & scanned of sundry Doctors, Advocates, and judges, least happily thou offend in them.  
Wherefore, seeing that in this case we do not speak of earth, but of heaven; not of thine, but of thyself; have an earnest care that this thing be not considered of slothfully and negligently, but with the greatest attention. If thou hast erred hitherto, now at the length cast with thyself, that thou art regenerated and borne again, and begin to enter into judgement with thyself, and cut off the thread of thine errors, and begin by another way to untwist this web. O who will now so bless my labours, that thou mayst now credit me, and hearken unto me with attentive ears, and that like a good judge thou mayst pronounce thy sentence and judgement, according to those things which are spoken and approved unto thee; for this thy resolution should be truly blessed, and thy labour exceeding profitable. I know assuredly that I request too much, and that a writing cannot be found so effectual and prevailing, that may effect and perform this request: therefore in the beginning of this my work (of what esteem or value soever it be) I entreat this one thing, that he who is the power and wisdom of his Father (who hath the key of David, that he may shut and open heaven to whom he will) would be here present, and so temper these my writings, that they may yield a persuasive spirit & life to those who shall read them.  
But if I shall get no fruit of this my labour, yet this shall be a recompense sufficient for me, that I have satisfied mine own desire & delight, and that once I have filled & glutted myself, in praising & commending a thing greater than all praise, as Virtue is, especially seeing that of a long time I have longed and wished to apply my mind to this study. This also I have observed throughout all this work (which also I have done in all the rest of my labours) that I might fit and apply myself to all sorts and estates of men, spiritual and not spiritual, Clergy and Laity; that as the cause and necessity is common, so also this Treatise might be as common. For the good, reading this, shall be confirmed in the love of Virtue, & being deeply grafted into it, they shall take deep root in it: they that be not good, perhaps shall understand by this what they have lost and foregone. With this our labour, good Parents may instruct and teach their children, when they are but young; that they may be accustomed from their infancy to have Virtue in honour & reverence, and to be studious of it; seeing it is the greatest joy that a Father hath, to see his son whom he loveth, to be a lover of Virtue, honest in very deed, and beautified & adorned with all kind of Virtue.  
This doctrine moreover will be especially profitable to them, whose duty it is in the Church to teach the people, and to persuade them to embrace Virtue: for here are delivered in order, the chiefest instructions, titles and reasons, which make us debtors unto Virtue; to the which also as to common places, every thing may be reduced, which is written of this matter. And seeing that here are handled those graces and blessings, which are promised in this world to Virtue (which are displayed and unfolded in her twelve notable and famous pre-eminences and prerogatives) and seeing that it is true, that we have all these good things and blessings by Christ; it consequently followeth, that this doctrine shall bring much light to the understanding of the holy Scriptures, especially to those places which entreat of the mystery of Christ, and the inestimable benefit of our Redemption: of the which (amongst others) the Prophet Esay, Solomon in his Canticles, and such others, do write more of purpose.   

THE ARGUMENT OF THE FIRST BOOK.  
THIS first Book, Christian Reader, doth contain a large exhortation to Virtue, which is the watchman and keeper of the commandments of GOD, in which consisteth true Virtue. This Book is divided into three principal parts. In the first part Virtue is persuaded to be embraced of us, with those reasons and common arguments, which are wont chiefly to be alleged of the holy and ancient Fathers: as are those bonds, by the which we are bound to our Lord GOD, as well by that, which he is in himself, as by that which he is for us, by reason of his inestimable benefits, and also by the necessity of Virtue herself, which is proved and laid open unto us by the four last things: which are, Death, judgement, Heavenly-glory, and Hell. And these are handled in the first part.  
In the second part, the same thing is convinced and proved manifestly by other new reasons: as are the commodities and profits of grace, which are promised in this life to the students & lovers of Virtue. Hear the twelve particular prerogatives and privileges are rehearsed, by which Virtue is famous & renowned: and they are handled and discoursed of severally, and by themselves. Which prerogatives, although many times they are touched of the Saints and holy Writers, showing the light, the peace, the true liberty and joy of a quiet conscience, and the consolations and comforts of the holy Ghost, which things the righteous enjoy, and all those excellent benefits, which are circumscribed within virtues circumference: yet never any man was seen, or read of me, who handled this matter so copiously, and in that order, as we do. Therefore it hath not been unto me a little trouble, or a small labour to bring together into one head all these things out of divers places of Scripture, & to call them by their proper names, to reduce them into order, to declare and display them, and to approve every one of them severally by divers testimonies of the Scriptures and of the Fathers. This diligence was very necessarily bestowed, that they, who are not moved to love Virtue for the hope of the good to come, because it seems to be far off from them, at the least that they might be moved with the profit of that inestimable good, which Virtue affordeth in this world. But because it sufficeth not to produce all the reasons, which prove and establish this question and matter, unless also the contrary arguments and objections be refuted: therefore the third part of this Book is occupied and conversant in overthrowing and confuting them, in which we plentifully answer all the excuses and objections, which are wont to be alleged of naughty men, why they do fly and eschew Virtue.  
Because the matter and subject of these two Books is Virtue, we would not have the Reader to be ignorant, that by this word Virtue, we barely or solely understand the habit of Virtue, but also her actions and duties, to the which that noble habit is ordered and disposed: because the Figure is very well known, that the effect is signified by the name of the cause, & the cause by the name of the effect.   

THE FIRST BOOK OF THE SINNERS GUIDE: In which is contained a large and copious exhortation to keep God's commandments.  


THE FIRST TITLE. That man is bound to seek after Virtue, and to serve GOD: and of the excellency of the Divine perfection. CHAP. I.  
TWO things chiefly (Christian Reader) are wont to move and stir up the will of man to any good action. One is the bond, by which we are bound to justice: the other is the profit and fruit, which proceedeth & issueth of this action. 
Honesty & Profit, are to be considered of in every action.  For it is the judgement of all wisemen, that these two things are to be considered of in every matter and action; to wit, Honesty and Profit: which are (as it were) the two spurs of our Will, which prick it forward, and encourage it to take any action in hand. Of these two, although (for the most part) Profit is more sought after and desired, yet Honesty is more effectual and powerful. For there is not any profit or commodity to be found in this world, although it be great, which may compare with the excellency of Virtue: as also there is no loss or discommodity so great or grievous, which a wise man ought not rather to choose, then to run into any vice, as Aristotle averreth.  
Seeing therefore, that it is our purpose and meaning in this Book, to invite men to the love of Virtue, and to ensnare them with the beauty of it; I take it that we shall do very well, if we begin of this more principal part, declaring the bond, by which we stand bound to Virtue: and therefore to God himself also, who seeing that he is goodness itself, doth commend nothing in this world, doth desire nothing, doth not account any thing precious but only Virtue. Therefore with great care and diligence, let us consider those just titles and claims, which God hath, to demand and exact this so great debt and bond of us. But seeing that they be innumerable, we will only induce six of the chiefest, every one of which severally do bind man, with out any excuse, to him in whatsoever he can or may. The first and greatest, and which can less be declared or expressed, is, to be him that he is; 
GOD is that he is.  to which is referred the greatness of his Majesty, and all his perfections. Hitherto pertain the incomprehensible magnitude of his goodness, mercy, justice, wisdom, infinite power, nobleness, beauty, faithfulness, truth, benignity, happiness, majesty, and the other riches and perfections that be in him; which are such and so immeasurable, that (as a certain famous Doctor saith) if the whole world were full of books, and all creatures Writers, and all the water of the Sea ink, first all the books should be filled, first all the Writers should be wearied, and first all the Sea should be exhausted and drawn dry, than one alone of his perfections should be described absolutely, and as it is in deed, and in itself. The same Doctor also saith, if God should create a new man, and should give unto him a hart so ample, capable and spacious, as are all the hearts of men joined and mixed together, if that hart should apprehend with an immeasurable and unusual light the quality and quantity of one of these perfections, it would faint, die, or break in pieces, by reason of the greatness of that joy and pleasure, which should redound to it, except it were preserved by the singular power of GOD.  
This therefore is the first & the most equal and just reason, by which we are bound to love God, and to serve & obey him, who is truth itself in so high a degree, that the very Epicures themselves, who are the overthrowers and destroyers of all Philosophy, (for they deny the divine providence, and the immortality of souls) do not deny that there is a Religion, which is the worship and adoration of God. 
Epicures teach, that God is to be served.  For one of them disputing in that Book, which Tully writ of the nature of the Gods, confesseth and proveth very strongly that there is a God; and also he acknowledgeth the altitude of his admirable and wonderful perfections; and for them he saith, that he is to be worshipped, adored, and reverenced, for this is due to the greatness and excellency of this most noble substance. Therefore he is to be worshipped by that name and title only, if he had not any other. For if we honour and reverence a King for the only dignity of his presence, 
A similitude  although he be without his kingdom, where we receive no benefit by him; why rather should we not give and exhibit all honour and reverence, to this Lord, who (as john testifieth) hath written upon his garment, and upon his thigh, 
Apoc. 19  The King of Kings, and Lord of Lords. It is he that with his three fingers doth bear up the round Globe of the earth, doth dispose of causes, & moveth the heavens; it is he that changeth times, altereth the elements, divideth the waters, bringeth forth the winds, engendereth causes, giveth influence to the Planets, and as an universal King and Lord, doth nourish and sustain all creatures. 
The kingdom of God is not by succession.  That also is of greater moment, that his kingdom is not by succession, or by election, or by inheritance, but by nature. For even as a man naturally is greater than a Pismire, so that most noble substance in greatness doth far excel all other things created: insomuch that every thing whatsoever it be, and the whole universal world, in his eyes, have scarce the quantity and bigness of an Emmot. If that unhappy Philosopher acknowledged and confessed this truth, why shall not Christian philosophy acknowledge and confess it? This therefore teacheth, that although there be many titles and names, by which we are bound to God: yet this, that we now entreat of, doth excel them all, the which is of such weight & valuation, that (if there were no other) this alone deserveth all the love and service of man, yea though he had infinite and innumerable souls and bodies, which might attend and wait upon his worship and love. That always hath been the care and study of the Saints, whose love were so pure and sincere, 
Bernard in his 83. Sermon upon the Canticles.  that of it S. Bernard said; Pure love doth not take strength from hope, and yet feeleth not the hurt of distrust. As if he should say, that true love is not kindled through hope to worship God, by which it hopes for any reward from God, neither to wax colder, although it know that it should receive nothing of him; for it is not moved through lucre and profit but through pure love, which is due to that infinite goodness.  
Although this reason chiefly doth bind us unto God, yet it doth less move the weak and imperfect, 
Why men are less moved with the perfection of God.  and that for two causes. The first is, because our own proper commodity doth move by so much the more, by how much our own proper love hath taken deeper root in the soul. The second is, because many men being rude and ignorant, do not understand the dignity, and beauty of that supreme goodness. For if they had received the knowledge of it, this only glory & splendour would so steal their hearts from them, that being content with it alone, they would desire no other thing. Therefore I think it not amiss, to open a window to these men, and to yield them some light, that they may know more of the greatness of this Lord. This doctrine is borrowed of that excellent & great Divine Dionysius, who hath no other purpose in his mystical Theology, then to show the dignity of the Divine essence, being compared with all other things created: teaching, that in the contemplation of God, our eyes are to be turned from all the perfection of the creatures, lest we be deceived, being desirous to measure him by them; but leaving all these inferior things, we must lift up our minds to the contemplation of one Essence, 
In the contemplation of God, we must turn our eyes from all creatures.  which is above all Essences; of one substance, which is above all substances; of one light, which is above all lights, in comparison of which, all light is darkness; of one beauty, which is above all beauty, to the which if all beauty be compared, it is deformity and abomination.  
The cloud into which Moses entered, when he talked with the Lord, 
Exod, 24.  doth signify this unto us, which covered the face of all things, which were not God, that by this means the true God might be known more easily and more exactly. This thing also Elias signified covering his eyes with his Mantle, 
1. Kings, 19  when he saw the glory of God passing by. For a man ought to turn away his eyes from all things, as unworthy, when he will contemplate upon the Divine glory. This will be shown more manifestly, if we consider the great difference between a thing uncreate, and a thing created: that is, the difference between the Creator and the creature. For we see that all the creatures had a beginning, and that they may have an end; but he neither had beginning, neither can have end. The creatures acknowledge a superior, and depend of him: The Creator neither acknowledgeth superior, nor dependeth of any. The creatures be mutable and subject to divers alterations: the Creator hath neither mutation in himself, nor any alteration. The creatures are mixed and compound; but in the Creator no composition is found, by reason of his pure simpleness. For if he was compounded of many parts, he should have one to compound him, who should be before him, which is impossible. The creatures may be more, than they are; have more than they have; know more than they know. The Creator cannot be more than he is; seeing that the perfection of the whole Essence is in him; neither can he have more than he hath, seeing that in him is the bottomless deepness of all riches: neither can he know more than he doth know, seeing that his wisdom is infinite, and his excellency eternal, to which all things are as present. For which cause the great Philosopher Aristotle called the Creator a pure act, signifying that he is the chiefest and greatest perfection, to which nothing may be added: for it is impossible that he should participate more of that substance, whereof he is, neither can any thing be thought of, which is wanting in him. All creatures do fight under the banner of mutability, for like needy and poor beggars, they may be moved to seek for that, which is wanting unto them: but he hath no cause at all to move himself, because nothing is wanting to him, and he is found in every place. All other things are found to be divers and differing, and one to be distinguished from an other: but in him there is found no distinction of several parts, by reason of his great simpleness: so that his Being, is his Essence, his Essence is his power, his power is his will, and his will is his understanding, and his understanding is his intent, and his intent is his wisdom, and his wisdom is his goodness, and his goodness is his justice, and his justice is his mercy: which although they have contrary effects (as to pardon and to punish) yet in him really and in deed they are one and the same; in so much that his justice is his mercy, and his mercy is his justice; and so in him these operations and perfections appear only, but are not contrary in deed, as Augustine hath well noted. For he is most mystical and most powerful, most beautiful and the strongest, stable and incomprehensible, without place and in every place, invisible and seeing all things, immutable & changing all things: he doth always work and is ever quiet, he doth fill all things and is not included, he is stretched over all things and not divided: he is great without quality, and therefore immeasurable; he is good without quality and therefore exceeding perfectly good.  
To be brief, that I may speak many things in few words, all things created as they have their essence circumscript, which comprehendeth and containeth them: so have they their power limited and finite, to which they are extended, and their limited labours in which they are exercised, and their circumscript places in which they stand, and their certain names by which they are called and demonstrated, and their particular definitions by which they are declared, & their particular predicaments under which they are contained. But that supreme justice as it is infinite in essence, so is it infinite in power, and in all other things: and as it hath no definition, by which his nature is defined, so it hath no predicament, under which it is contained, no place in which it is limited, nor name whereby his right propriety may be signified: Yea rather seeing that he hath no name, as Dionysius saith, he hath all names: for in him are found all perfections, which in these names are comprehended and signified. Whereupon is inferred, that as all creatures are finite and limited, so are they comprehensible: but that divine Essence solely as it is infinite, so is it incomprehensible of all created intelligences. For even as, (saith Aristotle) that which is infinite hath no beginning, so neither absolutely nor fully can it be comprehended of any intelligence, unless of that, which comprehendeth all things.  
What other thing do those two Seraphins signify, which the Prophet Esay saw standing before the Lord, 
Ess, 6,  who sat upon an high throne, Every one, saith he, had six wings: with twain he covered his face, and with twain he covered his feet; But to signify, that those excellent spirits, who have so high a place in heaven, and are the nearest unto God himself, cannot comprehend all that is found in God: neither come from one to an other that they may know and understand these things, although they see him in his proper Essence & beauty? For even as one standing upon the shore doth see the Sea, 
A similitude.  and yet doth not see the breadth and depth of it; so those excellent spirits, and all the other elect, which be in heaven, do see God really, yet they cannot comprehend either the depth of his greatness, or the altitude of his eternity. And although God in the Scriptures is said to sit upon the Cherubins, yet rather he may be said to stand upon them, so that they cannot approach unto him, much less comprehend him. This is the darkness, which, as the Psalmist saith, 
Psal. 18,  he made his secret place, and his pavilion round about him, even darkness of waters, and clouds of the air; that that might be signified, which the Apostle saith, that God dwelleth in the light that none can attain unto, 
1, Tim. 6.  and to which there is no passage open: therefore the Prophet calleth it darkness, because it hindrethas well the sight, as the apprehension of God. 
A similitude.  For even as (as a certain Philosopher saith) although there can be found nothing more bright and visible than the Sun, yet nothing is less seen than it, by reason of the excellency of his brightness, and the weakness of our sight: so although there is nothing in itself more intelligible than God, yet there is nothing in this life less understood than he, for the same reasons. Wherefore he that after any manner knoweth God, after he shall come to the end, and furthest limit of those perfections, which may be known, he shall confess, that he must further proceed by infinite ways, and that God is greater than those infinite ways, then that he may be comprehended: and by how much the more he acknowledgeth that incomprehensibility, by so much the more he understandeth more of him.  
Hereupon it is that Saint Gregory saith upon those words of job, 
job, 5. In the 27, Book of his Morals, cap. 36.  Who doth great things and unsearchable, and marvelous things without number, saith he, than we speak better of God, when as under the awe of consideration, through admiration we hold our peace. For then a man conveniently and seasonably doth praise that thing, he cannot utter, when he is silent. In the same opinion also is Dionysius: 
In his mystical Theology. 〈◊〉. 1.  The secret and mystery ●f the Divinity, saith he, which passeth all understanding, we ●onour and adore with the holy worship and veneration of our mind, and with ineffable and chaste silence. In which place he seemeth to allude to that of the Prophet, according to the translation of Hierome, 
Psal, 65.  For thee o God all praise waiteth and resteth, and is silent in Zion: signifying that this is the most perfect praise, which is done by holding the peace, and by that ineffable and chaste silence: that is by confessing the incomprehensibility and altitude of that unspeakable substance, whose magnitude is above all magnitude, and whose substance infinitely exceedeth, and differeth from all other substance of things, as well visible as invisible. 
In his book of Soliloquies. Cap. 1  Wherefore Saint Augustine also saith: When I seek for my God, I do not seek for a shape of a body, not for the glory of time, not for the clearness of the light, not for beauty, not for the sound of sweet melody, and whatsoever pleasant tunes: not for the sweet savours and odours of flowers, ointments and spices, not for honey and Manna pleasant and delightful to the taste, not for other things grateful and welcome to the touch or embrace, neither do I seek for any other thing subject to these senses, when I do seek for my God. God forbidden that I should think these to be my God, which also are apprehended of the senses of bruit beasts. And yet when I seek for my God, I seek for nevertheless a certain light above all light, which mine eye is not capable of: a certain voice above all voices, which mine ear doth not conceive: a certain savour above all savours, which my nostrils cannot conceive: a certain sweetness above all sweetness, which my taste cannot conceive: a certain embracing above all embracings, which my touch cannot conceive. This light doth shine, where place doth not receive it: this voice doth sound, whereas no air doth move it: this savour doth smell, whereas no blast doth carry it: this taste doth there savour, where there is no feeding: and this embrace is there touched, where it is not sundered.  
But if thou wilt conceive and understand any thing of this incomprehensible magnitude, behold the frame of this world, which is the work of his hands, that by the quality of the effect, thou mayst know the nobleness of the cause; presupposing that of Dionysius in the beginning, that in all things there is sound a Being, an Ability, and a Work: which three do so agree between themselves, 
Three things are to be marked in every thing, the Being, the Ability, and the Worke.  that of what sort the Being of a thing is, of the same sort is the Ability of it, and what the Ability of the thing is such is the Work of it. This principle being thus laid, let us forthwith enter into contemplation, how beautiful, how well ordered, and how great this world is: for in the firmament there are certain stars of such great magnitude, as Astrologers say, that in their quantity they exceed eighty times the earth and the water, which together make but one Globe. Then again consider how beautifully adorned the world is, and how full of infinite variety of things, which are found in the earth, in the water, in the air, and in every part of it, all which are made with such perfection, that (monsters being excepted) from the beginning of the world, even to this day there is nothing found, to which any thing is wanting to the furnishing or perfection of his Essence. Then consider (as Saint Augustine saith) that God created this huge and admirable frame of the world, in a moment, and made it of nothing: for he made it without any matter being, without workmaisters, without any workmen, without any instruments, without pattern, without any exterior thing containing example, and without space of time: but only according to the pure and simple conceit of his own will, he brought forth into light this great work, and this whole universe of things.  
Consider furthermore, that with the same facility he created this world, he could have created infinite thousands of worlds, every one of which should have been greater, more beautiful, and inhabited of more people. And after he had made them, he could with the same facility have cast them down again and overthrown them, and brought them to nothing without any resistance. Therefore tell me, if according to the doctrine of Dionysius (as it is presupposed before of us) the power and force of the cause is known by the effects and work, and by the power & force the Essence is known: What manner of power shall it be, from whence so great a work proceeded? and if this power be such and so great, what an one, and how incomprehensible is that Essence, which is known by that power? This contemplation without all doubt, doth far exceed all human reach. In this we must further consider, that all these excellent and great works, not only as they are, but as they might have been, are as though they were not in the view of that divine power, yea after an infinite manner they are lesser: for that is infinitely greater, to which this power doth extend itself. Who then will not be astonished, considering of the greatness of such an Essence, and of such a power? which although a man cannot see with his external eyes, yet he may make a most certain conjecture, and gather of the foresaid reason, how great it is, & how incomprehensible.  
This wonderful immensity of God, that great schoolman Thomas Aquinas doth show in his breviary of Divinity, by this example. We see (saith he) in things corporal, that by how much any thing is more excellent, by so much also it is greater in quantity; for we see that the element of the water is greater than the earth, and the air greater than the water, and the fire then the air: furthermore, the first or lowest heaven, is greater than the element of fire, the second heaven greater than the first, and the third than the second; and after the same manner, by ascending even to the tenth Sphere, yea even to that heaven, which is above all the Spheres, whose greatness is incomparable. That any one may plainly see, if he have any consideration, how little the Globe and roundness of the earth and water be, if they be compared with the heavens. The Astrologers also say, that the whole circumference of the earth and water, are but as a prick or a point in comparison of heaven: which they prove manifestly by their demonstrations. For although the circle of the heaven be divided into the twelve signs of the Zodiac, through which once in a year the Sun doth run, yet in either Horizon only six are seen: for the bigness and standing of the earth, doth take up and possess no more place of heaven, than a leaf of paper or a tablet will, being placed and set in the Centre of the world, from whence the compass of the heaven may be seen without let or impediment. Seeing therefore that that heaven which is above all the Spheres, which is the chiefest and the noblest body of the world, is of such an inestimable magnitude above all bodies, we may easily understand (saith Thomas) how God, who is without any circumscription the chiefest, greatest, and best of all things, as well of things corporal as spiritual, who also is the maker of them, aught & must exceed all things with a certain infinite magnitude, not in quantity (for he is no body) but in excellency and nobleness of his most perfect Essence. But that we may return from whence we are digressed; after the same manner we may search in all other things, how great and of what condition be the magnitudes & perfections of this Lord. For it is necessary that they be such as his Essence is. Ecclesiasticus confesseth that, where he speaketh of God's mercy, 
Eccle. 11.  According to his greatness (saith he) so is his mercy: of such sort are all the rest of his perfections. Such is his goodness, such is his benignity, majesty, gentleness, wisdom, sweetness, nobleness, beauty, omnipotency, and to be brief, such is his justice. He therefore is infinitely good, infinitely sweet, infinitely amiable, and worthy whom all creatures should obey, fear and reverence: insomuch, that if man's hart could contain infinite love and fear, and infinite obedience and reverence, all that should be obliged by the bond and rule of justice, to the dignity and excellency of this Lord. For if as every one is more worthy & more excellent, so greater reverence is due unto him, it followeth, that seeing the excellency of God is so infinite, that also infinite reverence is due unto him. Hereupon is inferred, that all that which is wanting to our love and reverence, whereby we do not come to that measure, is therefore wanting, because it is indebted to a dignity of such greatness. Which thing seeing it is so, how great, I pray thee, is that debt, which this only title, although there were no other, doth request of us in the love & obedience of this Lord? What I pray thee will he love, who doth not love so great a goodness? What will he fear, who doth not fear so great a Majesty? Whom will he serve, who will not attend upon such a Lord? For what is thy will made, if not to love and embrace that, which is good? If then he be the chiefest good, what is the cause that our will doth not love & embrace him, above all that is called God? And if it be so heinous an evil, not to love or fear his Lord above all things, what will it be not to esteem or regard him? Who would have ever supposed, that the malice of man would have come to so great impiety? Nevertheless, to that height of perversity they are come, that for a little beastly pleasure, or for a little honour, or for a small gain and filthy lucre, do offend and contemn so great a goodness. O blindness to be deplored, o insensibleness more than bestial, o devilish rashness and presumption. What doth not he deserve who dareth such things? with what punishment, with what kind of torture, shall the contempt of so great a majesty be worthily satisfied? It is certain, that it shall be punished with no lesser torment, then that which is prepared for such an offence; that is, that whosoever he be that contemneth God, shall be tormented in hell fire everlastingly, and yet neither shall he worthily be punished.  
This then is the first Title, which bindeth us to the love and service of this Lord: which bond is so great, that all bonds, by which by any manner of means in this world we are bound to any person, either for his excellency, or for his perfection, are unworthy the name of bonds, if they be compared with this. For even as the perfections of all other things being compared with the divine, are no perfections: so neither the bonds, which by reason of their perfections and excellencies are named such, are bonds, being compared with this: as neither all the offences made only to the creatures cannot be called offences, if they be compared to them, by which the Creator himself is offended. For which cause David also in that penitential Psalm saith, that he had offended the Lord only, 
Psalms, 50,  and only sinned against him, albeit he had offended most grievously against Urias, whom he had commanded to be slain, being innocent: and against his wife, whom he had defiled with filthy adultery, and against all his own kingdom, which he had so scandalizd. Yet he saith that he had sinned against GOD only; for he knew that all evils, offences, and inconveniences, were of no moment in comparison of the filthiness of that sin, for as much as it repugned the Law of God. Therefore the consideration of that enormity, did so greatly afflict him, that he contemned, and set at nought all other iniu●ies and offences whatsoever. For even as God is infinitely greater than all creatures, so also our debt is infinitely greater, in which we are bound to him, and also the offence greater which is committed against him. For there is no proportion of a thing infinite, to a thing finite.   

THE SECOND TITLE. Of the bond in which we are bound to Virtue: and to attend upon GOD, by reason of the benefit of our Creation. CHAP. II.  
WE ought not only to apply ourselves unto Virtue, and to obey the divine commandments, for that which God is in himself; but also for that which he is to us: that is, by reason of his innumerable benefits: of which although we have spoken in another place, for that purpose which then we had in hand, nevertheless here also we will handle the same things: that they being before our eyes, we may see plainly, by how many names and titles we are bound to serve such a giver. Of these benefits our Creation is the first, of which (seeing that it is known to every body) only I will say that, that man wholly is bound for that alone to serve and attend upon the Lord, who hath created him. For according to all laws, a man is a debtor of all that he hath received. Seeing that therefore by this benefit he hath received his being, that is, his body, with all his senses, and his soul, with all her powers and faculties, the consequent is, that he must bestow all them to the service of his Maker, unless he will be accounted towards him a thief, and an ingrateful man, being enriched with so great a benefit. For if a man should build a house, whom shall it serve for, but for the Lord who builded it? And if a man shall plant a Vineyard, who shall gather the grapes? shall not he that hath planted the Vineyard? And if a Father hath a son, whom shall he rather serve then his father, who begat him.  
This is that, which ancient laws do say, that it cannot be esteemed how great the authority of the father is over his children, which reacheth so far, that it was lawful for a father being in necessity to sell his child: for in respect of that, that he hath given to his child to be that he is, therefore the father hath that power over his child, that he might do with his child what he would. If therefore the dominion and authority of a father be so great over his child; what shall be his dominion and authority, from whom is derived the being of all fathers, as well in heaven as in earth? And if they as Seneca saith, who have received a benefit, aught to imitate and follow the fertile field, which yieldeth much more, than it receiveth: how shall we make answer to God, in this measure of gratitude, seeing that we cannot yield more unto him, than we have received of him, although we yield all that we have? But if he that yieldeth no more, than he hath received, doth not observe and keep this law and rule; 
Honour is due to God, because he is our father.  what shall we say of him, who yieldeth less, then is bestowed upon him? And if, as Aristotle saith, there cannot be rendered like to God and our parents, how shall there be given like to God, who hath bestowed more upon us, than all the fathers in the world? But if it be a grievous offence, if a son be disobedient to his father, what a wickedness will it be to be rebellious to God, who by so many names is our father? Yea in comparison of whom no man deserveth the name of a father? This is that which the Lord worthily complaineth of by his Prophet. 
Mal. 1.  If then I am your father, saith he, where is mine honour? If I be your Lord, where is my fear? Against the same ingratitude an other Prophet also enueieth, and that with words more stinging & piercing: 
D●ut. 32.  Ah perverse and froward generation, saith he, ah foolish and unwise people, dost thou render such things to the Lord? Is not he thy father, that hath bought thee, that hath made thee, and proportioned thee?  
These are they that do not lift up their eyes to heaven, neither do behold themselves being forgetful and unmindful of themselves. For if they would view and behold themselves, they would secretly ask themselves, and they would endeavour to know, what was their first original and their first beginning: that is, of whom they were made, and to what end they were created? 
By the consideration of the creation, man doth come to the knowledge of his Creator. Ezech. 29.  For by the knowledge of these things, at length they should come to the knowledge of that, which of duty they ought to do. Because men do not these things, they live as though they sprung and were begotten and made of themselves. As lived that cursed King of Egypt, whom God threateneth by his Prophet saying: Behold, I come against thee, Pharaoh King of Egypt, the great Dragon, that lieth in the midst of his rivers, which hath said, The river is mine, and I have made it for myself. After this manner live all they, that forget their Creator, as though they were created of themselves acknowledging no maker. Better did Saint Augustine, 
Augustine in one of his Soliloquies. ca 31.  who by the knowledge of his making and beginning came to the knowledge of his Creator, saying in one of his Soliloquies: And I returned to myself, and I entered into myself, and I said unto myself: Who art thou? and I answered myself, a reasonable man and mortal: and I began to discourse and dispute with myself, what this was, and I said: Whence cometh o my Lord God this manner of creature? Whence, but from thee? Thou madest me, and not I myself. Who art thou? Thou art he, by whom I live, thou art he by whom all things live. Who art thou? Thou o Lord art my true and only God, omnipotent, and eternal, incomprehensible and unmeasurable, who always livest, and nothing dieth in thee. O my God tell me thy humble servant, o merciful God tell me poor wretch, tell me I pray thee for thy mercy's sake, whence is this manner of creature, but from thee? Shall any man be the maker of himself? Is to be and to live taken from any other then from thee? Art not thou the chiefest good, of whom all things are that be? For whatsoever is, is of thee, because nothing is without thee. Art not thou the fountain of life, from whence floweth all life? For whatsoever liveth, liveth by thee, because nothing liveth without thee. Thou o Lord than hast made all things. Shall I ask who hath made me? Thou o Lord hast made me, without whom nothing is made. Thou art my maker, & I thy work. I give thee thanks, o my Lord God, by whom I live, and by whom all things live. I give thee thanks o my framer & fashioner, because thy hands have made me, & fashioned me. I yield thee thanks o my light, because thou hast enlightened me, and I have found both thee, and myself. This is therefore the first of the divine benefits, and the foundation of all the other. For all other do presuppose a Being, which is given by this benefit; and so all are gotten and joined with this as accidents with their substance, in which they have their ground and footing, that by this means thou mayst understand, how large & liberal a benefit it is, and how worthy it is that thou shouldest deeply and profoundly consider of it. Go too therefore, if God requires so great a thanksgiving of thee for every one of his benefits, what dost thou think that he will require, for this alone, which is the foundation of all the other? Especially seeing that it is the condition of the divine Godhead, that as he is most liberal in bestowing of his benefits, so is he most desirous, and as it were covetous in requiring thanks for them. Not because he doth stand need of them, but because our duty doth will them. For in the old Testament we read that God did no sooner bestow one benefit upon his people, but forthwith it being scarce bestowed, he commanded, that it should be had amongst them in perpetual memory, and that for it they should give everlasting and immortal thanks. 
Exod, 12,  So when he delivered his people from the Egyptian servitude and yoke, scarcely they were gone out of that Country, when he commanded, that every year they should celebrate a solemn feast in remembrance of that benefit. 
Exod. 13.  For that end also he slew all the first borne of the Egyptians, and forthwith commanded that all the Israelites first borne should be sanctified unto him, as well of men as of beasts, which after that should be borne of them, or amongst them. 
Exod. 16. GOD requireth of us, gratefulness and thanksgiving.  The Lord sent the Israelites Manna from heaven, wherewith they might be fed, and he fed them with that kind of meat forty years in the wilderness: as soon as they had begun to eat it, he commanded them to gather a certain measure of the Manna, and to put it into a pot, and to lay it up before the Testimony, that all posterity might have knowledge of this benefit. Not long after that, he gave them a famous victory against the Amalekites, and said unto Moses: 
Exod. 17.  Writ this for a remembrance in the book, and rehearse it in the ears of josua.  
If therefore God be so careful, that the memory of his temporal benefits should live for ever amongst his people; what will he not require of us, for this immortal benefit, seeing that our soul, which he hath given unto us, is immortal? Hereupon sprung that consideration, which moved the holy patriarchs to build Altars, that there might be monuments and remembrances as often as they received any particular benefits of the Lord: yea they did remember in the names of their sons received benefits, 
Gen. 41.  lest they should be buried in oblivion. Wherefore a certain holy man very well concluded, that man should not oftener breath, than he should be mindful of his God. For even as he always hath a Being, so always ought he to give thanks to his Lord God for his immortal Being, which he hath received of him. The Bond of this obligation is so great, that also it was not unknown to the Ethnic Philosophers but there were amongst them, that exhorted men that they should not be ingrateful to God. 
Epictetus.  Epictetus' a Stoic Philosopher was wont to say: O man be not ingrateful to that high power, for benefits received, as are thy sight, hearing, taste, etc. But more for thy life, which he hath given thee, and for other things with which he nourisheth and sustaineth thee. Give thanks to him for the ripe fruits, for wine, for oil, and for all other things. But especially thou oughtest to bless him, because he hath bestowed upon thee the light of reason, that thou mayst use all them aforesaid, and that thou mayst know their valour and worth. If an Heathen man shall so commend gratitude, & shall exact it so strictly for common benefits; what ought not a Christian man to do, who hath also received a greater light of faith, and greater, & more excellent benefits and blessings of God?  
But perhaps thou wilt say; 
That the benefits of nature are of God.  that these common benefits do seem rather to be of Nature, then of God: to which why therefore am I bound for the disposition or the order of things, which are regularly done, and do observe their course? Alas, this is not the voice of a Christian, but of an Ethnic, yea rather of a Beast. But that thou mayst know and acknowledge this more manifestly, hear the same Philosopher, chiding and correcting such men. Thou wilt say perhaps that nature bestoweth these benefits upon thee: Ah thou too much ingrateful man, dost thou not mark, that in saying that, thou dost change a name of God? what other thing is Nature then God, who is the first and chiefest nature? Not therefore, o ingrateful man art thou to be excused, when thou sayest that thou art bound to Nature, and not to GOD, seeing that not any nature may be found without God. If thou shouldest obtain any thing of Lucius Seneca, and afterwards shouldest say, that thou art indebted to Lucius, and not to Seneca, thou dost not change thy Creditor, but only his name.  

Another reason why we are bound to serve GOD our Lord: because he is our Creator.  
furthermore, not only the debt of justice, but also our own necessity, doth bind us to have always a respect and an eye to our Creator: if after that we be created, we will attain unto felicity and perfection. For we must know, that those things, which are borne and breed (after a common manner of speaking) are not forthwith borne with all their perfection. 
All things that are borne, are not by and by perfect.  They have many things perfect, yet many things in them are wanting, which afterwards are perfected. That perfection he must add and give, who began the work. So that it pertaineth to that cause, which gave the first Being, to give also the finishing and perfection. Hereupon it is, that all effects in their kind, have recourse and look back to their causes, that of them they may receive their last perfections. Plants do labour as much as lies in them, that they may find out the Sun, and that they may send forth their roots into the earth, which produced and brought them forth: Fishes also do not go out of that water which engendered them: a Chicken being excluded out of the Egg, by and by doth hatch itself under the wings of the Hen, and followeth her wheresoever she goeth. The same doth a Lamb, who after that he is brought forth, presently hasteth to the dugs of his Dam; and if there were a thousand sheep of the same fleece and colour, yet he knoweth his own Dam, & goeth always with her: as though he should say: Hence I have received that I have, hence I will require that which I want. This almost in all natural things hath place, and also it would come in use amongst artificial things, if either they had sense or motion. If a Painter in delineating & portraying a picture, should leave the eyes imperfect, if that picture could perceive it, 
A similitude.  or could be admonished of that it wanteth, what dost thou think that it would do? whether would it go? it is certain that it would not go to the palace of a King or of a Prince, because they could not satisfy the desire of it, nor supply his want: but it would return to the house of his Master, and there would desire him, that he would make it perfect, and that he would finish that he began. Tell me, o reasonable man, what is the cause, that thou dost not that, which unreasonable creatures do? Thou art not yet perfect, many things are lacking in thee, many things are as yet wanting to thee, before thou art finished or perfected. The first example and pattern, as yet is not scarce delineated and drawn (as we say) after a rough and rude manner: the comeliness, decking & trimming of the work are yet wanting, which most plainly convinceth the continual appetite of that nature: which always as it were feeling her own necessity, desireth always seruentlie, and seeketh carefully that which is wanting to her.  
God will afflict thee with hunger, that being compelled by this necessity, he might make thee enter in by the right gate, and that thou shouldest have respect unto him. For this cause, he that made thee, would not presently finish and make thee perfect: and for this cause he would not presently make thee rich. He did this, not because he is covetous, but because he is loving and favourable to thee, knowing that it is good, that thou shouldest be such an one, not that thou shouldest be poor, but that thou shouldest be humble; not that thou shouldest always be in need, but that thou shouldest always have respect unto him. If therefore thou be blind, poor, and standing need of many things, why dost thou not run to thy Father that created thee, and to the Painter that shadowed thee, that he may perfect those things which are missing and wanting?  
See how ready in this business was King David, 
Psalms, 119.  Thine hands, (saith he) have made and fashioned me, give me understanding that I may learn thy commandments. As if he should say, thy hands o Lord, have made all that is good in me; but thy work & thy frame is not yet perfect & absolute in every part. The eyes of my soul among other things are not yet perfect, I have not yet that light, by whose benefit I may know and discern, what is wanting in me, & what is necessary for me. But of whom may I request that which remaineth & is behind, except of him, who gave that I have; that to whom the beginnings are due, to him also the end might be due? Give me therefore o Lord that light, illuminate the eyes of this borne blind, that I may acknowledge thee with them, and so that may be perfected, which thou hast begun in me. If therefore it appertaineth to this Lord, to give the last perfection to thy understanding, it shall also pertain to him, to give the same perfection to thy will, and to the other faculties and powers of thy soul: that by this manner this frame may be finished of the same workman that begun it. This therefore shall be done without defect, it shall increase without discommodity, it shall be enriched without great preparation, and quiet rest shall be given unto it without the possession of many things. Through him, a poor and miserable creature is content with his estate; in him rest contented the clothed and the naked, the destitute, and he that is regarded, he that wants all things, and he that is happy in possession of all things. 
Prou, 13.  Wherefore, worthily said the wise man, He is as rich, having nothing, and is as poor, having great riches. For the poor, who hath GOD, 
All things without God, are nothing.  is rich: and on the contrary part, he is most beggarly and poor, who is without God, although he be the mightiest Monarch in the world. For what do riches & power profit a wealthy man, being distracted with a thousand manner of cogitations, being weary of all things, and loathing all things? which vices proceed of the appetite, which can be satisfied with no riches. What do costly garments, delicate fare, full storehouses, and such like profit him, to ease the griefs and bitternesses boiling and seething in his soul?  
A rich man, with all his riches lying in his bed, in one night a hundred times doth toss and turn himself, neither can he sleep, because he hath not that he desireth; & he fearest least that he hath should be taken away. Of all those things, which hitherto have been spoken, that is convinced and proved, that thou mayst know how greatly thou art bound to serve GOD, not only for the debt of this benefit, but also for the complement & finishing of our felicity and happiness.    

THE THIRD TITLE. How we are bound to the Lord GOD, by reason of the benefit of preservation and governing. CHAP. III.  
NOT only man is bound to the Lord his GOD for the benefit of Creation, but also for the benefit of preservation: for it is he that made thee, & after he made thee, he also preserveth thee, so that thou dost depend of his hands, and thou canst no more live without him, then be without him, before thou wast created. This is no less a benefit than that former. For that was but only once done for thee, but this is alway done and renewed, and the Lord daily by one means or other, doth eftsoons create thee: for him he continually preserveth, whom he once created. Not less power, nor less love is required in the one, then in the other. If thou therefore owest so much unto him, who created thee in a moment; how much more shalt thou be indebted to him, for that he preserveth thee continually? thou dost not move a foot, which he doth not move, neither dost thou open or shut thine eyes without his help. And if thou dost not believe that God doth move thy members when thou dost move, thou art not worthy that thou shouldest be called a Christian: but if thou dost believe, that he doth yield and bestow upon thee this favour, and yet darest offend him, I do not know by what name I should call thee.  
Tell me, if a man should stand in an high tower, and should hold an other man in his hand hanging by a small thread, 
A similitude.  durst he thinkest thou, that seethe himself in such a case, slander and rail at him that holdeth him? If thou therefore, that art sustained of the Divine goodness, as hanging by a very small thread, that if God doth but a little draw back his hand, thou necessarily comest to nought; how is it possible, that thou darest provoke to wrath that Divine Majesty, which sustaineth thee, even in that same time, wherein thou offendest him? 
In his mystical Theology, ca 4.  For as Dionysius saith) the virtue and goodness of the chiefest Good is so excellent, that the creatures when they are immorigerous and disobedient, do receive of his immeasurable virtue the Being and Ability, by which they strive and struggle against him, that they may both Be, and be able to repugn him. Which seeing that it is so, how darest thou offend with thy members and senses that Lord, who preserveth thee? O great blindness, o intolerable rebellion. Who ever saw so impudent a conspiracy? The members do rise against the head, of which their life and death dependeth. The day will come, when this injury shall be manifestend, and the complaints of the divine honour shall be heard. Have ye conspired against God? It is equal and right that the universe of the whole world should likewise conspire against you, and that God should arm every creature to the revenge of that injury, and that all the whole circumference of the earth should war against the ingrateful, and those that will not acknowledge this benefit. For it is meet, that they that would not open their eyes, whilst they had time, and were invited of so great a multitude of divine benefits, I say, that is meet, that their eyes should be opened by the multitude of torments, which never shall have end. But what will be done, if to these aforesaid we set before thee, the plentiful, rich and abundant table of this world, 
All things created for the use of man.  which the Lord hath created for thine use? Whatsoever is found under the cope of heaven, is either for the use of man, or for the use of that thing, which attendeth and waiteth upon man: for if man be not fed (as I may so say) with flies, that fly in the air, yet he is fed with those birds, which are fed with these flies: and if he eat not grass and wild herbs, yet he eateth the beasts of divers sorts and kinds, which are nourished with these herbs. Cast, and cast again thine eyes upon every corner of the world, and thou shalt see how spacious and large the bounds and limits of thy riches are, and how plentiful and affluent is thine inheritance. Every thing that goeth upon the earth, that swimmeth in the water, that flieth through the air, that shineth in heaven, is thine. But all these benefits are of God, and the works of his providence are the glasses of his beauty, and testimonies of his mercy, the sparks of his love, and the reports and praises of his liberality. See how many Preachers God sendeth unto thee, that thou mayst know him. All things that are in heaven and in earth (saith Saint Augustine) do tell me, that I should love thee o my Lord, and they do not cease to make the same proclamation to all men, that no man can be excused. If thou hast ears that thou canst understand the voices of the creatures, thou shalt perceive manifestly, how they all together teach thee, that thou shouldest love God. For all they in holding their peace, cry that they were made for thy service, that thou, as well for thyself, as for them, mightest serve both thy Lord & theirs. 
The expostulation of the elements with man.  Heaven saith, I do minister unto thee by day the light of the Sun, and by night the benefit of the Moon and stars, that thou shouldest not walk in darkness; and I do give and send unto thee divers influences, that divers things may increase and breed with thee, that thou mayst not perish thtough hunger. The air saith, I do apply myself unto thee, that thou mayst breath in me: I do cool and refresh thee; I do temper and moderate thine internal heat, lest it consume thee: I have in me divers kinds of birds, that by their variety and beauty thine eyes may be delighted, thine ears with their singing pleased, and thy palate by their taste contented, and satisfied. The water saith, I do serve thee in the appointed times of the year with my rain and showers; I do refresh & comfort thee with my rivers and springs: I do bring forth & nourish divers kinds of fishes, that they may be meat for thee, I do water thy sowing, thy gardens, & fruitful trees, that thou mayst be nourished with them all, I do give thee way through the midst of the Sea, that thou mayst traffic with the whole world, and that it may be at thy pleasure to join thy riches with the wealth of another Hemisphere. What thinkest thou that the earth will say, which is the common mother of us all, & as it were the shop and warehouse of all natural things? Truly it will say not without reason, I do bear thee as an unprofitable lump, I thy mother do carry thee as it were in mine arms, I do provide thee of necessaries; I do sustain thee with the fruits of my bowels; I have participatinn & communion with all the other elements, with all the heavens, and I do partake of all their influences, and I do fruitfully yield and give thee all my benefits. To conclude I like a good mother, neither leave thee in life nor death: for in life I do suffer thee to tread upon me with thy feet, and do sustain and bear thee up; and in death I yield thee a place of quiet and rest, and I do hide and enclose thee within my womb. What need I many words? All the world doth cry with a loud voice, Behold with what great love my Lord and Creator doth affect thee, who created me for the love of thee, and willed that I should serve thee for him, & that thou in like manner shouldest love and serve him, who created me for thee, and thee for himself.  
These are, o man, the voices of all the creatures: mark and give ear now that there can be no such wicked deafness, as to hear these voices, and to be ingrateful for so great benefits. If thou hast received a benefit, pay thy debt by thankfulness, lest thou be plagued with the punishment of ingrateful persons. For every one of the creatures (as very well saith a certain Doctor) do speak to, 
The creatures do call upon us with three words.  and call upon man with three words, Receive, Render, Beware: that is, receive a benefit, render thy debt, and beware of punishment, if thou dost not render it.  
But that thou mayst more fervently meditate & think upon these things, consider how Epictetus a Philosopher, of whom we have made mention before, came to the knowledge of this Divinity: who willeth that in all things created we should hear and see our Creator, 
The saying of Epictetus  saying: When the Crow doth crook, and doth foreshew any change of weather, it is not the Crow that doth foreshew this to thee, but God himself. And if by man's voice thou be admonished of any thing, is it not in like manner God, who created man, and gave unto him power and ability, that he might be able to admonish? That thou mayst know that the Divine power doth work sometimes by one mean, and sometimes by another, that he may do as seemeth good in his own eyes. For when things are of any great moment, which he would have signified unto us, he causeth that they be signified of more worthy and more noble Ambassadors. Furthermore, the same Philosopher goeth forwards: At the length when thou hast ended the reading of my counsels and advises, thou shalt say unto thyself; These things are not spoken unto me of Epictetus the Philosopher, but of God. For from whence, if not from him hath he got this faculty of pleading & persuading? Therefore not he, but God by him hath told these things to me. Hitherto Epictetus. How shall he be worthy the name of a Christian, who blusheth and is ashamed to proceed thither, whether this Heathen man proceeded? Certainly it is a most shameful thing, that eyes enlightened with the clearness of faith should not see this, which, eyes set in the mist and darkness of reason did see.  

¶ It may be gathered of these aforesaid, how unworthy and how vild a thing it is not to serve the Lord God.  
THis being thus, what shall be the Sea of this so great ingratitude, to swim in the Ocean of so many and great benefits, and not once to remember, of whom these benefits are bestowed? Saint Paul saith, 
Rom. 12.  He that doth well unto and blesseth his enemy, heapeth coals of fire upon his head. Therefore if all the creatures of this world be the peculiar benefits of God, what other thing then, shall the whole frame and machine of this world be, than a fire of so much wood and so many faggots, as there are creatures in the world? What hart then is so hard and senseless, that being in the midst of this fire doth not burn, yea and feel the heat? Is it possible o Christian, that thou who receauest so many benefits daily and without intermission, shouldest not lift up 〈◊〉 eyes sometimes to heaven, that thou mayst see, who it is, that bestoweth so many blessings and good things upon thee? 
A similitude.  Tell me, if it should happen that thou being wearied through a long journey, shouldest rest thyself at the foot and bottom of some Tower or Castle, and shouldest exceedingly and extremely be tormented with hunger and thirst? If one in that Tower or castle should reach thee as much meat and drink as thou desirest, canst thou contain thyself, but that thou must needs lift up thine eyes, and see who it is, that so well deserveth of thee? Certainly I think that thou canst not but do it. What other thing doth God to thee from his high and lofty heaven, but reign upon thee without ceasing his benefits? Give me any thing either small or great, which is not given from heaven and from above, by the special providence of God. Why then sometimes dost thou not lift up thine eyes to heaven, that thou mayst acknowledge and love so liberal a Lord, and so continual a benefactor? What other thing doth this carelessness show, but that men have put off their own nature, and have degenerated into the nature of unreasonable beasts? Thou wilt say, that it is a filthy thing to say that we are made like unto beasts, and that we resemble beasts in our conditions; but yet it is reason and meet, 
Men like unto swine.  that we speak of men according to their deserts. For in this we are like unto Swine feeding under an Oak, who when their Keeper climbeth into the tree, 
A similitude.  and beateth down the Acorns with his whip or staff, they are only busied in eating, and grunting, pushing at one an other, and seeking to drive one another from their meat, never looking or respecting who gave them this meat, neither know they how to look up, that they may see from whose hands this benefit descended. O ye beastly ingratitude of the sons and children of Adam, who when ye have (besides the light of reason) countenances and visages erected and looking up to heaven, yet ye will not with the eyes of your bodies, lift up and elevate the eyes of your minds towards heaven, that ye may see, acknowledge, and give thanks to him, who bestoweth so great benefits upon you? Dost thou think, that it pleaseth God, that men should be excelled & exceeded in reason of beasts? The law of gratitude is so general, and so beloved of God, that he would have this inclination imprinted even in wild beasts, as we see plainly and evidently by many examples.  

See Aulus Gellius in the 5. book & 14. chap.  What is more cruel and fierce than a Lion? and yet Appion Polihistor writeth, that Androdus a Dane, the servant of a Roman Senator, being constrained to take his flight into Africa through the bad dealing of his Master with him, being daily and unjustly beaten & abused; and that his lurking might be the more safe and secret, he lived in the wilderness of fields, and in the desert of sands; and having got into a certain Den far from any frequency of people, there he hide and reposed himself. Not long after, a Lion came thither into the same Den, 
The notable gratitude of a Lyon.  with one of his feet lame & wounded, pitifully complaining, and lamenting the grief of his wound. At the first, the servant was horribly afraid, but at the length, the Lion being mild and gentle, came unto him, and lifting up his foot, showed it to the servant, as though he seemed to desire his help. Androdus (as saith Appion) pulled out a great stump or stalk of a tree sticking in the sole of his foot, and crushed and squeezed out the putrefied matter that was festered and corrupted within the wound. The Lion being eased through the cure and help of Androdus, putting his foot into his hands, he laid him down and rested himself: & from that time three whole years, the servant and the Lion lived together, in the same Den, and with the same food. For what soever wild beasts the Lion hunted & took, he brought the more principal and daintier parts of them to Androdus; which he with the midday sun (for he had no fire) roasted and eat. At the length, Androdus being weary with that kind of life, fled away, the Lion being absent: and being taken, and brought to Rome to his Master, he was condemned to the beasts. In the mean time, the Lion was also taken, and brought to Rome, & is let in for to fight with Androdus. The Lion when he saw him a far of, on a sudden stood still, as though he was amazed, and after that, as though he should know him, came unto him leisurely and peaceably. Then he moved his tail, after the manner and custom of fawning dogs, gently and meekly, and licked his legs and hands with his tongue softly, and pleasantly.  
Androdus, at these blandishments and allurements of so cruel and fierce a beast, plucked up his spirits, and at length knew the Lion, and both seemed to rejoice. For this cause, the man and the Lion were both set free, which Lion was given to the man by the Suffrages of the people. Afterwards (as Appion proveth by the testimony of the whole people of Rome) Androdus led this Lion by a small thong of leather through out the whole City, about all places where men meet to talk and to be merry, and much money was given to Androdus, & a long while after, the people every where cast flowers upon the Lyon. 
Pliny lib, 8. cap. 17.  Furthermore, one Helpis of Samos sailing into Africa, his ship standing by the shore and he going on land, espied a Lion fearfully gaping upon him, for dread of whom he got up into a tree. But the Lion lying him down at the root of the tree, with that gaping that he terrified, with that he desired and besought help and pity. A bone, through his strong and fierce biting and gripping, stuck fast in his teeth, which so hindered his feeding, that he was almost pined to death. Helpis, seeing the thing, came out of the tree, and pulled out the bone, he holding and applying his mouth to his hand. And so long as the ship stayed by the shore, the Lion requited the benefit of his helper, for he continually & daily bringing his prays to him, feasted all that were in the ship.  
No less admirable is that, which is remembered of another Lion, 
The like to this is reported of Henricus Leo, Duke of Saxony. See Krantius in his Saxony lib. 6. cap. 34.  who fight with a Dragon, was wonderfully overbidden and over-matched of him, so that through the wounds that the Dragon gave him, his life was greatly endangered: by great chance a certain Knight being on hunting, came that way, and seeing the Lion in such hazard, helped him, and killed the Dragon. For which benefit, the Lion followed the Knight, and never left him afterwards: and when the Knight went forth to hunt, the Lion did his part in the chase. But when as the Knight took ship without the Lion, the Lion seeing himself forsaken and left of his Master, cast himself into the sea, and by swimming followed the ship; but being weary through too much labour, he was drowned in the water, no body being at hand to help him. What shall we say of the fidelity & gratitude of Horses? Pliny reporteth of certain Horses, 
The gratitude of horses. Pliny, lib. 8 cap. 42.  which lamented the death of their Masters: of others, which shed tears for the death of their Masters. King Nicomedes being slain, his horse pined away to death. Some Horses have revenged their masters death with their heels, and with biting. So a certain King of the Scythians being slain, when as the conqueror came to despoil his slain enemy, he was killed of his horse with his blows and biting.  
These are light and slight, if we compare them with the fidelity, friendship, and gratitude of dogs; 
The gratitude of dogs. Pliny lib. 8. cap. 40.  of which the same Pliny doth remember admirable things. He writeth of a dog which did fight against thieves, and being sore beaten, would not departed from his slain Master, but drive away birds and wild beasts, that they should not tear the dead body. And that a dog, jason Lycius his Master being slain, would eat no meat, but died through hunger. But he speaketh of another, admirable beyond the rest, which he testifieth to have happened at Rome in his time, Appius junius, and Publius Silius being Consuls. When as punishment was inflicted upon a certain youth in the matter and cause of Nero Germanicus, his dog could not be driven from the prison, neither would he departed from his Master, but his Master being cast into that place, whether condemned men were thrown, he sent forth lamentable howl, a great company of the people of Rome standing about him.  
But hear more wonderful things; when one of the standers by had cast meat to the dog, the dog took it, and laid it upon the mouth of his dead master. At length, when as by the sentence of the judge, the dead body was cast into the River of Tiber, the dog endeavoured to keep it up, that it might not be drowned. What can be worthy of greater admiration? In the time of Henricus Auceps the Emperor, a certain dog in the palace of Caesar, 
Ditmarus, in the first book of his Chronicle.  knowing the enemy of his Master, ran upon him, and with a sudden snatch bit his right hand, and as though the matter had been well done, he returned to his friends, wagging his tail. All that were present marveling at it, and he that was bitten being asked in what thing he had wronged the dog; he confessed, that he had secretly killed the Master of the dog, lying a sleep, being wearied, his dog striving much against it, but all in vain.  
If therefore beasts, in whom there is no reason, but only a certain spark of a natural instinct, by the which they acknowledge a benefit, be so grateful, and are aydful in what they may, and do obey and serve their benefactors; how can it be that man should be so careless, and so forgetful of him, from whom come and flow to him so many benefits; seeing that he is ennobled with so great a light, to acknowledge benefits received? Is it possible, that he should suffer himself to be excelled of beasts, in the la of humanity, fidelity, and gratitude? especially, seeing that they are infinitely greater, which man hath received of God, than those which beasts can expect of man: seeing also the person, who doth give, and the love from which they are given, & the intent for which they are given, are much more excellent: and that GOD doth not give, that he expects lucre or gain thereby, but of his mere grace and love towards us? Surely, it is a thing to be astonished and amazed at, and which doth sufficiently and evidently argue, that there is a certain kind of devils, which do blind our understanding, harden our will, and disturb our memory, that we may not remember so great a benefactor.  
Furthermore, if it be so great an offence, not to remember this Lord, what, I pray thee, and how great will it be, to offend him? yea to offend him with his own benefits? The first degree of ingratitude, saith Seneca, is, not to recompense benefits with benefits: 
divers degrees of ingratitude.  the second is, to forget the benefactor: the third is, to do ill to him who hath done well to thee: and that seemeth to be most wild and unworthy: but who doth offend his benefactor with those same benefits which he received of him, and doth convert those benefits to the injury and hurt of his benefactor? Truly I know not whether any man may be found in the world, who doth that unto another man, which many men dare do unto GOD himself. 
A similitude.  Who is that man, (although he be never so dangerous and wicked) who when he hath received most ample and large gifts of a King or Prince, that with them will forthwith muster together an Army, and set upon the King? And dost thou wretched man, with those same benefits, which God the giver of all good things hath bestowed upon thee, move war against him, and stir up and set thyself against him? What greater wickedness can be thought of? 
A similitude.  Would it not be a wickedness intolerable, if a married woman should give all her Ouches, Tablets, Rings, Chains, Earring, and Bracelets (which her husband gave her, that she might be beautified with them, and to please him,) to an adulterer, that she may allure him to her love? I do not think that a more execrable and damnable thing could be thought of in the world; and yet this injury is done to man of man, to an equal of an equal. But how much greater, and filthier is it, if such great injury be offered to God?  

Men do abuse the gifts of God to the injury of the giver.  And what other thing do men daily, when as they do spend and consume their fortitude, strength, health, and riches, which God hath given them, upon ill works, & most filthy and dishonest actions? They wax more proud & do mightily swell through fortitude; they hunt after greater glory through beauty; in health they more easily forget God; by riches they become more covetous, and more greedy to suck out the blood of the poor, by riches they study how to heap up more riches, they do deck and trim their bodies beyond measure: they lie in wait for the virginity and chastity of women, and they do that they, as an other judas, may sell the blood of Christ; and they as jews may buy it at an appointed price. And how may I remember sufficient worthily the abuse of the rest of the benefits? The water serveth their gullet: they abuse the beauty of the creatures to their lust: the fruits and blessings of the earth do wait upon their covetousness: The graces and habits of nature do increase their pride; through too much prosperity they wax mad and foolish, and through adversity they are so dejected and cast down, that they make shipwreck of their souls, and run into damnation.  
The murderer riseth early and killeth the poor and the needy, 
job, 34.  and in the night he is as a thief, as it is written in job. To be brief, whatsoever God created for his glory, they convert it to be instruments for their madness and frenzy. He should enter into a bottomless pit of miseries, if any would exactly remember their distilled waters, smells, fumigations, apparel, Babylonian tapestry: and their divers kinds of delicates, boiled, roasted, broiled, fried, and a thousand other superfluities, of the which (that there might be more skill to sin) not only whole books are written, but also imprinted, so little shamefastness there is amongst us, and so great strength the enticements of the flesh have got. All these precious things, for which we ought to give to the Lord God infinite and everlasting thanks, they use as the provokements of their riotousness and luxuries: perverting the use of all the creatures of God, and making them the instruments of vanity, which they ought to make the instruments of virtue. To be brief, they have vowed and bequeathed all things which are in the world to the lusts and delights of their flesh: but nothing to their neighbour, whom God hath commended so seriously unto them: For when they should give any thing to their neighbour, than they are only poor, than they rip up and record that they are much indebted, in all other things, neither are they indebted to any man, neither is any thing wanting or lacking to them. Therefore o my brother, do not suffer, that this so dangerous a burden laid upon thee do remain to the hour of death; which by how much it is greater, by so much a straighter account shall be exacted of thee. That God giveth much to him, who is ingrateful, is a certain kind of judgement: but when he giveth to him, that abuseth his benefits, it is a token of reprobation. For in this we show that we have put off all shamefastness; the beasts in this kind of virtue do go before us, and are much more thankful to their benefactor, than we are. Wherefore if the Ninivites shall rise against the jews at the last judgement, and shall condemn them, because they were not moved to repentance by the preaching of Christ; let us beware and take heed, lest God condemn us for the example of beasts, because they do love their benefactor, whom we do not love.    

THE FOURTH TITLE. That we are bound unto Virtue by reason of the inestimable benefit of our Redemption. CHAP. FOUR  
AFter the benefits of our Creation and Preservation, followeth the inestimable benefit of our Redemption. To handle and speak of this benefit, I find myself so unworthy and so unapt, that I am utterly ignorant where to begin, or where to make an end. I know not what to speak, neither what to keep close and silent. If the idleness and slothfulness of men did not need this prick to live well, it were better to adore with silence the altitude and depth of such a benefit, then to obscure and darken it with the harshness (that I may so speak) and penury of my tongue. 
A similitude.  It is remembered in the writings of ancient men, that a certain famous Painter, when he would depaint the funeral solemnity of a certain King's Daughter, feigned many of her kinsfolks & alliance standing about the course with sorrowful and heavy countenances; he joined also the mother unto them, more mournful and sorrowful than the rest: When he came to delineate and portray the father, he did cover his face with a certain artificial shadow; signifying thereby that his Art did here fail him. By which new device and invention he expressed the greatness of his grief. If therefore all our knowledge is not sufficient to declare the benefit of our Creation, what tongue, what eloquence, what oratory, can sufficient worthily express the benefit of our Redemption? God created all things with the only beck and pleasure of his will; but for man's redemption he sweat thirty three years, he shed his blood, neither had he any one member or sense, which was not tormented and vexed with some particular and peculiar grief. It seemeth that an injury is done to this glorious mystery, if any man shall suppose that he can express it with human tongue.  
Then what shall I do; shall I speak or shall I hold my peace? I may not be silent, and I cannot speak. How can it be, that I should keep in silence thy mercy so unmeasurable, and how shall I declare this mystery so high and so to be adored? To hold my peace ingratitude, to speak may be called rashness and presumption. Wherefore o my God, I entreat thine unmeasurable piety, grant unto me, that as long as I shall speak of thy glory after my rude manner, those blessed spirits, which are above in heaven, who know how to glorify thee, may praise and glorify thee for me, and that thy holy spirit may administer and supply unto me those things, wherein I fail.  
After that man was created, and seated in a place of delights in great dignity and glory, 
The beginning of man's perdition.  and also was bound to God with so great and strait bonds, as the benefits were great, that he had received of him, he became disobedient and rebelled: and of those things, of which he should have taken and received greater causes of loving his Creator, of those he received and took greater occasion of treason and disloyalty. Therefore he was thrust out of Paradise, and cast into banishment, yea, and was adjudged to hell fire; that as he was made a companion with the devil in sin, so he might be his companion in punishment. The Prophet Elizeus said to his servant Gehezi, 
4, Kings, 5.  Thou hast received silver and garments of Naaman: therefore the leprosy of Naaman shall cleave unto thee, and to thy seed for ever. Like was the judgement of God against man, who seeing that he had affected the riches and treasure of Lucifer (that is his pride and ambition) it was meet that he should be infected with the leprosy of the same Lucifer, which was the punishment of his pride. Behold then man made like unto the devil, being a follower of his fault.  
Therefore when man was so abominable in God's eyes, and had incurred so great displeasure, our most gracious and most merciful Lord, did not disdain to respect us, he did not look to the injury done to his supreme Majesty, but to the misfortune of our own misery: more lamenting our error, then desirous of revenge, for the contumely offered unto him: he determined to repair man and to reconcile him unto him, his only begotten son being our Mediator. But how hath he reconciled man unto him? What human tongue shall declare this unto us? 
The admirable mystery of the incarnation  Christ hath procured so great friendship between us and God, that not only God hath pardoned to man all his fault, hath received him into his favour, hath made him one and that same with himself through a certain union of love, but (that which passeth all greatness) hath made such a likeness and similitude between himself & man's nature, that amongst all things created, there can be found no greater conformity, than are the Deity and humanity: for they are not one and the same through love and favour, but also in person. Who ever durst have hoped, that a wound so largely gaping, should after this manner have been drawn together? Who ever could have thought, that these two natures, between which there was so great difference both of nature and of offence, that ever they could have been so nearly joined together; not in one house, not at one table, not in one love, but in one and the self same person? What two greater contraries may be given, than God and a sinner? And what two things are now more straightly and narrowly combined together, what more commixed, than God and man? There is nothing higher or nobler than God (saith Bernard) and there is nothing lower or base than that clay, of which man is form.  
Nevertheless, with so great humility GOD descended upon the earth to man, and with so great sublimity earth ascended to God, that whatsoever God hath done, earth may be said to have done it, and whatsoever earth hath suffered, God may be said to have suffered it. Who would have said to man, when he was naked, & knew that he had incurred the wrath of God, when he sought lurking holes and corners in Paradise, wherein he might hide himself; who (I say) would have then said, that the time should come, when this vild substance should be united to God, in one and the self same person? This union is so near, strait, and faithful, that when it was to be dissolved, (which was in the time of the Passion) it would rather rend and break, then faint and forsake. Death might separate the soul from the body, which was the union of nature; but it could not pluck GOD from the soul, nor from the body: for that was the union of the Divine person. For what it once apprehendeth with so strong a love, it never forsaketh. This is that peace, this is that health and salvation which we receive by the benefit of our Mediator and Saviour.  
Although we are such and so great debtors for this benefit, that no man's tongue can utter it, 
We are bound to God, not only for our Redemption, but for the manner of it.  yet we are not less bound to God for the manner of our Redemption, then for the redemption itself. O my Lord, I am bound to thee in a high degree of duty, that thou hast delivered me from hell, and hast reconciled me unto thee; but much more own I unto thee, for the manner itself, by which thou hast delivered me, then for the liberty itself, which thou hast given me. All thy works are admirable in all things, and although a man doth think when he hath considered one thing, that not any thing remaineth, which may be added to further admiration, forthwith all that wonderment vanisheth, when he turneth his eyes to contemplate an other thing. O lord, the glory of thy greatness is not diminished, if one wonder doth seem to expel and put out another: but these are tokens of thy greater glory.  
But what was the mean, o my Lord, by which thou wouldst take away my evils and wickednesses? There were infinite means by which thou couldst have helped me, and given me perfect salvation, without labour, and without any price. Notwithstanding, so great, and so admirable is thy liberality, that to show me more manifestly the greatness of thy love & goodness, thou wouldst help me with so great dolours, that the only cogitation of them was sufficient, to extract bloody sweat from all thy members, & thy passion (a little after) through dolour to cleave a sunder the hardest Rocks. O my Lord, the heavens do praise thee, and the Angels set forth thy wonders. What? didst thou need our good? or were our evils any prejudice unto thee? 
job, 35,  If thou sinnest, (saith job) what dost thou against him? yea, when thy sins be many, what dost thou unto him? If thou be righteous, what givest thou unto him? or what receiveth he at thy hand?  
This GOD so rich, so void of all evil, he whose riches, whose power, whose wisdom cannot increase, or be greater than it is; he that was neither before, nor after the creation of the world, greater or lesser than he is now; he that is neither more illustrious, or less glorious, because Angels sing his praise, and men do glorify him, nay if all the creatures should curse and blaspheme him; this great Lord, not of necessity, but of mere charity, it not hindering him, that we were his enemies, he did not disdain to incline and bend the heavens of his majesty, and to descend into this valley of misery, to be clothed with the flesh of our mortality, and to take all our debts upon him, & to cancel them, to suffer and undergo greater torments, than ever any suffered heretofore, or shall suffer hereafter.  
Ah my Lord, for the love of me thou wast borne in a stable, and laid in a Cratch; 
The means by which we are redeemed.  for me thou wast circumcised the eight day; for me thou flying into Egypt, livedst there in banishment seven whole years; and for me thou didst sustain divers persecutions, and waste molested and vexed with infinite injuries. For the love of me thou didst fast, thou didst watch, thou didst run hither & thither, thou didst sweat, thou didst weep, and thou didst prove by experience, those miseries which my sins deserved; and yet thou wast without any sin, neither was there guile found in thy mouth: neither hadst thou offended, but wast offended. To be brief, for me thou wast taken, forsaken of thine, denied, sold, presented now before this judge, now before that, falsely accused before them, beaten with fists, spette upon, mocked, whipped, crowned with thorns, reviled with blasphemies, hanged upon the Cross, dead, and buried. At the length thou didst free me from all evil, dying upon the Cross, and ending thy life, thy mother looking on: at which time thou wast found in so great need and misery, that in that thine intolerable thirst, a small drop of water was denied unto thee, by which thou mightest refresh and cool the heat of thy mouth. Not only thou wast forsaken of all external things, but also of thine own Father. What is worthy of greater admiration, then that the God of so great a majesty, should end his life upon the cursed tree of the Cross, with the title of a malefactor? When any man, yea of mean estate, cometh to that misfortune, that he is to be punished with like death for his offence and fault, and thou by chance dost know him, seeing his countenance, thou canst not sufficiently wonder, considering into what an unhappy estate his misery hath cast him, that he must undergo a death so cruel and ignominous. Wherefore, if it be an admirable thing, to see a common man of inferior degree to be compassed with so miserable calamity; what will it be to see not a man, but the Lord of all creatures to be so plunged? Can a thing be seen with greater admiration, than God himself to be brought into so great misery for the offences of one malefactor? And if by how much the person is more worthy, and more noble, who is slain, by so much his case is more admirable and more miserable; 
The Angels were astonished at the passion of our Lord  O ye Angels, to whom the height and excellency of this Lord is so perfectly known & understood, tell me, what was your grief and discruciatement? What was your admiration & astonishment, when ye saw him hanging upon the tree?  
The Cherubins, whom God in the old Testament commanded to be placed at the two ends of the Ark of the Covenant, their faces being turned one to another towards the Mercy-seat, as though they beheld it admiring & wondering, do signify unto us, that those high and supreme spirits were astonished, when they did see and behold a work of so great piety; when (I say) they did see God made the propitiatory sacrifice of the world hanging upon a tree. Nature herself stood astonished, and all the creatures were suspended from their functions; the principalities and powers of heaven were amazed, considering this inestimable goodness, which they knew to be in GOD. What then shall they do, who do not swim in waters of so great admiration of the Sea? What shall they do, who are not drowned in the Ocean of this goodness? How cannot he but be amazed, as another Moses astonished then in the Mount, when the figure and pattern of this mystery was revealed unto him, and he cried out with a loud voice, The Lord, 
Exod. 34.  the Lord, strong, merciful, and gracious, slow to anger, and abundant in goodness and truth. Being able neither to say, nor do any thing, but to proclaim with a high voice that mercy, which God then showed to him? What shall he do, that covereth not his face as Elias did, 
3. Reg. 19  when he saw God pass by him, not in the figure of his majesty, but in the form of his most lowly humility: not overthrowing Mountains, & renting in sunder Rocks by his infinite power, but presented to the eyes of a froward Nation, & commanding Rocks to be rend and cloven in sunder through his compassion?  
Who then will not shut the eyes of his understanding, who will not open the bosom of his will, that he may perceive the greatness of this love and benefit, and love this Lord without any mean or measure? O the height of love, o the depth of unmeasurable humility, o the greatness of mercy, o the bottomless pit of incomprehensible goodness. O Lord, if I be so greatly indebted to thee, because thou hast redeemed me, what do I not owe thee for that manner, by which thou hast redeemed me? Thou hast redeemed me with most great dolours, with contumelies and ignominies not to be borne; in so much, that thou wast made a reproach of men, and the scorn of the whole world. Through thy reproaches thou hast honoured me; through thy accusations thou hast defended me; through thy blood thou hast washed me; through thy death thou hast raised me; and through thy tears thou hast freed me, from everlasting weeping, and gnashing of teeth.  
O good Father, who so tenderly lovest thy children, thou art that good and true Shepherd, which givest thyself food for thy flock. O thou most faithful Keeper, who lavest down thy life for thy Sheep, which thou tookest to defend & keep: with what rewards shall I recompense this so great a benefit? with what tears shall I requite thy weeping? with what life shall I remunerate thy holy and pure living? There is too huge and great a difference, between the life of man and God; between the tears of the Creator and the creature.  
But if o man, it be apparent unto thee, that thou art not only indebted unto God, that he died not only for thee alone, but for the whole world, beware thou be not deceived. 
The Lord suffered not only for all in general, but also for every one in particular.  For so he died for all, that also he died for every one. For by his infinite wisdom, all they for whom he suffered, were so present to his eyes, that they were all comprehended as it were in one; and with his unmeasurable love he embraced all in general, and every one in particular, and he so shed his blood for all, as if it had been for one. To conclude, his love was so great and so exceeding, that (as the holy men of GOD do say) if but one only amongst all men had been guilty and faulty, yea for him alone he would have suffered all that, which he suffered for all. Mark therefore, and ponder with thyself, how much thou art indebted to this Lord, who hath done so great things for thee, and would have done much greater, if thy necessity had required greater.  

¶ Of this aforesaid it is gathered, how great an offence it is to offend our Saviour.  
I Would that all creatures would tell me, if any benefit greater, if a greater bond, if greater favour than this may be found? Let the whole assembly and company of Angels tell me, if God did ever such things for them? Who then is he, that will refuse to offer himself up wholly a sacrifice to GOD? 
For three things man oweth himself unto GOD.  For three causes (saith Anselme) o Lord, I own all that to thee, that I am: First, because thou hast created me, I own all those things to thee which are in me. Secondly, because thou hast redeemed me, I own the same, but by a more just title. Thirdly, because thou hast promised thyself a reward unto me, it maketh me eftsoons to owe myself wholly unto thee. Why therefore shall I not give myself once wholly to him, to whom I own myself by so many means and titles?  
O exceeding ingratitude, 
The hardness of man's hart.  o the hardness of man's hart: a hard hart in deed thou art, if thou be not bended and moved with so many benefits, if thou dost not render over and give thyself for so many gifts. There is not any thing found in this world so hard, but that by some Art and workmanship it may be mollified and softened. Metals melt through fire, Iron is made tractable by the same; the hardness of a Diamond is broken by the blood of a Goat: but thou, o hart of man, art harder than any rock, harder than Iron, harder than a Diamond: when as neither hell fire may break thy hardness, nor the Art of thy most merciful and loving father may mollify thee, nor the blood of the unspotted Lamb can make thee tractable. Seeing therefore thou, o Lord, hast exhibited and given unto us so great goodness and mercy, doth it seem a thing tolerable unto thee, that any man should be found, who loveth thee not? Who is unmindful of thy benefits? Yea, which is most insufferable, that blusheth not to offend thee? What loveth he, that doth not love thee? For what benefit will he be grateful, who doth show himself ingrateful for thy benefits? How can I not but worship him, but serve him, who so dearly hath loved me? Who with so great diligence hath sought for me, who with so great labour hath redeemed me from all evil? 
john. 12.  If I were lift up from the earth, saith our Saviour, I will draw all men unto me. With what violence o my Lord? With what chains? With the violence of thy love, and with the chains of thy benefits. I will draw thee with the cords of a man, 
Ose. 11.  saith the Lord, and with bands of love. Who will not willingly be drawn with thy cords? Who will not suffer himself to be bound with thy bands? Who would not covet to be bound, and to be overcome of so great benefits? But if it be such an offence not to love this Lord, what will it be to offend him, and to violate his commaudements? Is it possible, o man, that thou hast hands to offend those hands, which have been so liberal towards thee, that for thee they were nailed to the Cross?  
When as that lascivious and unshamefast woman would have alured the holy Patriarch joseph to adultery, and solicited him to be unfaithful to his Lord, the chaste young man defended himself after this manner, 
G●n. 39  Behold, my Master knoweth not what he hath in the house with me, but hath committed all that he hath to mine hand, besides thee, which art his wife: how then can I do this great wickedness, and so sin against God? As if he should say: If my Lord hath been so good and liberal unto me, if he hath committed all his goods unto my trust, if he hath me in such great honour: how can I have hands ready to offend so good a Master, who hath bound me to him with so many benefits? In which place we are to note, that he was not content to say, that it was not decent or meet, that I should offend him, or I ought not to do this; but he said, How can I do this great wickedness, etc. Signifying that the greatness of benefits ought not only to bridle our will, but also to take away our power and strength by any means to offend our Lord God. If these kind of benefits deserved so great gratitude and thankfulness: what do not the divine benefits deserve? That man had committed to the hands of joseph that which he had, and God hath committed to thee those things he hath. Now compare those things which God hath, with those things which that man had; and see by how many ways those are greater and more excellent than these. They are double and triple, which thou hast received of God, if thou comparest them with those, that joseph received of this man. 
All things are given us of God.  Tell me I pray thee, what wealth, what riches hath God, which he hath not communicated unto thee? The heaven, the earth, the Sun, the Moon, the stars, the Seas, rivers, birds, fishes, trees, living creatures, to be brief, all that is found under heaven, is in thine hands. What? not only those things, which are under heaven, are in thy power, but also which are above the heavens, that is the glory of them, and eternal blessedness. All things are yours, saith the Apostle, whether it be Paul, 
1, Cor. 3.  or Apollo's, or Cephas, or the world, or life, or death: whether they be things present, or things to come, even all are yours. That is, ordained and appointed for your salvation.  
But what if I shall say that thou only hast not those things, which are above the heavens, 
By how many ways god is ours.  but that the Lord himself of all heavens is given unto thee by a thousand ways? He is given unto thee, as a Father, as a Tutor, as a Saviour, as a Master; he is thy Physician, he is the price of thy redemption, he is an example to thee, a help, a remedy, a keeper. To be brief, the father hath given unto us his son; the son hath deserved for us the holy Ghost, whom the father and the son sendeth unto us, from whom proceedeth all good things.  
Seeing therefore that it is as true as truth itself, that God hath given all things into thine hands which he hath, how can it be, that thou hast hands to provoke and incense him? Dost thou think that it is a thing to be borne, to be ingrateful to a father so good, and to a benefactor so liberal? Certainly this seemeth to be extreme wickedness, but if to this ingratitude thou joinest the contempt of the benefactor, and injury or offence, what a mischief will that seem to be? If that young man (whom before we remembered) took himself to be so bound and chained, that he had no power or ability to offend him, who had committed unto him all the substance of his house: how wilt thou find strength in thyself to offend him, who hath given to thee heaven, earth, and himself? Ah unhappy man, more unthankful than the beasts, more cruel than Lions and Tigers, more insensible than the stones; is it possible, that thou canst not keep thee from so great wickedness? What Beast, what Lion, what Tiger, is so unmindful of benefits, that will hurt him, 
In the sixth book of his Hexaemeron.  of whom he is benefited? Saint Ambrose speaketh of a certain dog, which a whole night lamented his Master, slain of one of his enemies, with barking and howling. In the morning many men came to the dead corpse, and amongst others he also came, that had slain the man. The dog, seeing that homicide, 
A dog bewrayeth a murderer.  made out suddenly against him, and leaping at him began to bite him, by which thing the wickedness of this privy murderer was laid open and uncovered.  
What sayest thou, o man, if a dog be so faithful for a piece of bread, and with so great love doth affect his Master? Doth ingratitude so please thee, that thou wilt suffer thyself to be excelled of a dog in the law of gratitude? If this brutish creature burned with so great anger against the murderer of his Master, why art not thou also displeased and out of patience at these, 
Our sins nailed the Lord to the Crosse.  which have killed thy Lord? What be they? They are thy sins: these apprehended him, these bound him, these scourged him, these violently drew him to the Crosse. Thy sins were the causes of thy Lord's death. Those cruel butchers and hangmen, had not had so great force and power over Christ, unless thy sins had armed them. Why then art thou not mad angry, why dost thou not whet thy fury against them, which have slain thy Lord? Wherefore, when thou seest thy Lord slain before thy face, and in thy sight, and that for thee, is not thy love increased towards him? Why dost thou not fret and chafe against thy sins, which have procured his death? especially seeing that thou art not ignorant, that the end of all his sayings, doings, and torments was no other, then that he might stir up anger and hate in our hearts against sin. He died that he might kill sin: and that he might bind and restrain the power of our hands and feet hasting to mischief, he had his hands and feet nailed to the Crosse.  
With what face therefore darest thou live, that all the labours and sweats of Christ for thee should be vain, and of none effect, whilst thou still wilt remain in the same servitude, from which he hath freed thee with the effusion of his own blood? Can it be, that thou dost not tremble at the only mention of sin, when thou seest that God underwent terrible and horrible torments, that he might destroy and abolish it? What could he do more, that he might draw and hold back men strivinglie rushing into sin, then that God himself hanging upon the Cross, might be sent to meet them? Who will be so rash and foolhardy, that he dare offend GOD, when he seethe before him both Paradise open, and hell enlarging her mouth? yet it is much greater than that, to see God hanging upon the Crosse. He that is not moved with this sight, I know not truly with what other thing he will be moved.    

THE FIFT TITLE. How we are bound to follow Virtue, by reason of our justification. CHAP. V.  
WHat had the benefit of Redemption profited us, if the benefit of justification had not followed, by which the virtue of that most excellent benefit is applied unto us? 
A similitude.  For even as a plaster is of no use, if it be not applied to the wound, or to the diseased place; so there had been no profit of that heavenly medicine, if it had not been applied by this benefit. Which duty especially appertaineth to the holy Ghost, to whom the sanctification of man is attributed. For he it is, that by his mercy preventeth a sinner, & afterwards calleth him; and being called, justifieth him, and being justified, directeth him by the paths of righteousness, and so bringeth him by the gift of perseverance to the end of his course and race, until at the length he bestoweth upon him the crown of glory: for this benefit comprehendeth in it all the other benefits. Amongst all these benefits, that of Vocation and justification is the first; 
What justification is.  which is, when as by the virtue of this divine Spirit, the chains and snares of sin being broken and burst, man escapeth the rule and tyranny of the devil; 
No man can be justified by his own strength  is raised from death to life, of a sinner is made righteous, of a child of curse & malediction, is made the child of God. Which cannot by any means be brought to pass, without the peculiar help & aid of God: which the Lord testifieth in plain words, when he saith: 
john, 6.  No man can come to me, except my Father draw him, signifying, that no strength of man's nature can deliver a man from sin, and bring him unto grace, unless the arm of the divine power help him.  
Thomas Aquinas doth thus comment upon these words; Even as a stone (saith he) always of his own nature falleth downwards, 
A similitude.  neither can lift itself upwards, without external help; so man (by reason of the corruption of sin) doth always tend downwards; that is, he doth always slide to the love and desire of earthly things: but if he be to be lifted up above, that is, to the love, & to a supernatural desire of heavenly things, he hath need of the right hand of the highest, and of the Divine help. This sentence is to be noted and observed, for by this a man doth come to the knowledge of himself, and understandeth the corruption of his own nature, and knoweth how necessary the continual prayer for the Divine help is.  
Therefore (that we may return to our purpose) man by his own strength cannot be delivered from sin, and brought to grace; because necessarily the hand of the Lord is required, which must deliver him. But who can declare what other great benefits are contained in this alone? For seeing without all controversy, that by this, sin is banished and expelled out of the soul, which engendereth many evils in it; how great a good will that be, which doth cast and drive out all these evils? But seeing that the consideration of this benefit, 
justification, what great blessings it bringeth with it.  doth very much stir up man to gratitude, and to the desire of virtue, here by the way I will declare the great blessings, which this only good is wont to bring with it.  
First, by it man is reconciled to God, and is brought and admitted to his favour and friendship. For the first and chiefest of all evils, 
1. It reconcileth man to GOD.  which sin bringeth to the soul, is, that it maketh man an enemy to God: who seeing that he is infinite goodness, above all things he hateth and curseth sin. 
Psalm, 5.  Therefore (saith the Prophet) Thou hatest all them that work iniquity, thou shalt destroy them that speak lies. He addeth furthermore, that God abhorreth and detesteth the bloody man and deceitful. This is the greatest of all evils, and the root and fountain of all the rest; as on the contrary side, to be loved of God, is the greatest of all blessings, and the cause and original of them. From this so dangerous an evil, by this benefit of justification we are delivered: by which we are reconciled to God, 
It maketh us the sons of God.  and of enemies, made friends unto him; and that not in a common degree of friendship, but in the highest, which may be found of the Father towards the son. The Evangelist john, worthily commendeth this favour and friendship, 
1. john. 3.  when he saith, Behold what love the Father hath showed unto us, that we should be called and be indeed the sons of GOD. He is not content to say, that we should be called, but he addeth that we are: that the base estate and small confidence of man, might evidently know the bountifulness and liberality of God: and that we might see, that it is not a name of honour or title, but rather of the deed and thing itself. But if it be so great an evil to be hated and reprobated of God, what great good will it be to be beloved of him, and to remain in his favour? This truly is an Axiom of the Philosophers, that a thing is so much the better, by how much his contrary is worse. And therefore it necessarily followeth, that that is the chiefest good, whose opposite is the chiefest evil, as we have said that that is, to be hated of GOD. But if in this world it be esteemed a matter of great moment, if any man be had in honour & estimation amongst his Superiors, as with the Emperor, King, or Prince, or such great & honourable estates, I pray thee what will it be, to have found favour and grace with the highest Prince, the supreme Father, & with the most glorious, excellent and noble Lord; in comparison of whom all the principalities and dignities of this world, are as though they were not? Which favour also is so much the greater, by how much more it is freely given: for it is certain, that as it is unpossible for a man to be able to do any thing before he was created, whereby he might deserve to be created; (for then he was not any thing) so also without all doubt is it, that he can do nothing, after that he is fallen into sin, whereby he may deserve justification; not because he is not, but because he is evil, and hated of God.  

2 By justification man is freed from eternal punishment.  Another benefit followeth this going before, that it delivereth and freeth a man from the condemnation of everlasting punishment: of which he was guilty by reason of his sins. for sin doth make a man abominable unto God, & no man can live without God's favour, without his own extreme harm. Hence is it that the sinners forsaking God, because they sin and contemn him, that they deserve to be contemned, & to be removed out of the sight of God, being banished from his company, and from his beautiful dwellings: and because they forsaking God do love the creatures with an inordinate love, it is meet that they should be punished in all things, and be tormented with eternal pain, to which, visible punishments being compared, they rather seem painted then true. To this so great unhappiness that everlasting worm doth also come, which always gnaweth the bowels and conscience of the wicked. But what shall I say of the society of those cursed spirits, and of all the damned? What shall I speak of that obscure and lamentable Region full of darkness, and confusion? Where there is no order, but where continual horror abideth: where no joy is found, no peace, no rest, no content, no hope; but perpetual complaining, and everlasting gnashing of teeth, exceeding outrageousness and fury, continual blasphemy, and eternal malediction? From all these evils the Lord hath delivered all them, whom he hath justified, who after that they are reconciled to him, and received into his favour, they are free from this wrath, and from the punishment of his vengeance.  
Behold an other benefit more spiritual, which is the reformation and renovation of the inward man, 
3. justification doth renew a man.  which was defiled and polluted through sin. For sin doth not only deprive the soul of God, but also doth spoil and rob it of all supernatural strength and fortitude, and of all other riches and gifts of the holy Ghost, with which it was adorned, beautified, and enriched: by and by after that it is deprived of these graces, it is wounded, maimed, and deprived also of the natural blessings. For seeing that man is a reasonable creature and sin is a work done against reason, and seeing that it is natural, that one contrary should destroy an other; the consequent is, that by how much more sins are multiplied, by so much more the faculties of the soul are destroyed and disturbed; not in themselves, but in their aptness to work.  
By these means sins do make the soul miserable, 
What mischief sins work to the soul.  weak, sluggish, and instable to every good work: but procline, prompt and ready to all evil, weak and feeble to resist temptations, and flow to walk in the ways of God's commandments. They deprive her also of the true liberty and rule of the spirit: and they make her the captain of the devil, the world, the flesh, and of her own appetites. And by this means she liveth in captivity more hard and intolerable then that of Babylon and Egypt. Furthermore, all the spiritual powers of the soul are made also sluggish and slothful, so that they do not hear divine inspirations and heavenly voices; they do not see the great evils prepared for them: they do not smell the sweet favour of Virtue, nor the most beautiful paths and examples of the Saints: they do not taste how sweet the Lord is, neither do they feel the scourge, nor acknowledge the benefits, by which they are provoked unto his love; and besides all these, they take away the peace and joy of the conscience, they do extinguish the heat and fervor of the spirit, and do leave a man filthy blemished, deformed, and abominable in the sight of God, and in the sight of all his Saints. From all these evils this benefit doth deliver us. For so bottomless are the mercies of God, that he is not content to have pardoned our faults, and to have received man into favour, unless also he expel all these evils, which sins bring with them; reforming and renewing our inward man. By this manner he healeth our wounds, he washeth away our spots & blemishes, he breaketh the bonds of sin, destroyeth the yoke of evil concupiscences, delivereth us from the servitude of the devil, mitigateth and assuageth the fury and rage of our perverse affections and perturbations; and doth restore unto us the true liberty & beauty of our soul: doth give us the peace and joy of a good conscience, doth revive our inward senses, doth make them prompt and fit to every good work, and slow to any evil. Maketh them strong and valiannto resist the temptations of the devil, and doth enrich us with all good works. To be brief, he doth so absolutely renew and repair our inward man with all his powers, that the Apostle calleth such men, justified, renewed, yea new creatures. This renewing is so great, that when it is made by Baptism, it is called regeneration, but when by repentance, it is called a resurrection and rising again: not only because the soul is raised from the death of sin to the life of grace, but because after a certain manner it also imitateth the beauty of the future resurrection. This is so true, 
The beauty of a justified soul.  that no tongue of man is sufficient to express the beauty of a justified soul. This only knoweth that Spirit, that maketh it beautiful and his Temple, and placeth his seat and mansion in it. Wherefore if thou comparest all the riches and honours of this world, and all natural graces, with the beauty and riches of a justified soul, all will seem most obscure and most vild in comparison of it. For as great difference as there is between heaven and earth, between a spirit and a body, between eternity and momentary time, so great difference also is there found between the life of grace, and the life of nature; between the beauty of the soul and the body, between the inward riches and the outward; between the spiritual strength and the natural. For all these are circumscribed within certain limits, they are temporal, and appear only beautiful to the corporal eyes, to which a general coming of God is sufficient; but to the other a special, particular, and supernatural coming is required. Neither can they be called temporal, when they bring us to eternity, neither can they be called altogether finite, because they bring the infinite God to us, in whose eyes they are so precious and of such valour, that by their beauty they provoke God to love us. Furthermore, when as God could have wrought all these things by his help and will, he would not do it; but it pleased him to adorn the soul with infused virtues, and with the gifts of his holy Spirit, with which not only the very Essence of the soul, but also all her powers are clothed, and adorned with these divine habits.  
To all these divine benefits the eternal and infinite goodness of God doth join another, 
4. By justification God dwelleth in us.  that is the presence and aid of the holy Ghost, and so of all the most sacred Trinity, which doth turn into a justified soul, and doth come, that he may dwell in her, that he may teach her how to use rightly so great riches, 
A similitude.  as a good father, who not content to have given riches to his son, but doth give him also a Tutor, who well knoweth how to dispose & bestow them. Insomuch that even as Vipers, Dragons, and Serpents do dwell in the soul of a sinner, which are a multitude of ill & malignant spirits, who chose their habitation and abiding in such a soul, as our Saviour saith in Matthew; 
Math. 12.  so on the contrary part, the holy Spirit with the whole blessed Trinity, doth enter into a justified soul: 
Luke, 11.  & casting out all monsters and infernal beasts, doth consecrate it for a Temple unto himself, and doth place his seat there, as the Lord expressly testifieth in the Gospel, saying, 
john, 14.  If any man loveth me, he will keep my sayings, & my Father will love him, and we will come unto him, and will dwell with him. By the virtue of these words, all the Doctors as well Ecclesiastical as Schoolmen, confess, that the holy Ghost himself by a certain special & peculiar means doth dwell in a justified soul, distinguishing between the holy Ghost & his gifts: saying moreover, not only these gifts to be given of the holy ghost, but also the holy Ghost to give himself, who entering into this soul, doth make it his Temple & habitation; placing his seat in it. Therefore he doth purge and sanctify it, & doth adorn it with his gifts, that it may be an In worthy of such a guest.  
These benefits aforesaid do not suffice, 
5. justification doth make us the lively members of Christ.  unless that admirable one come to, which is, that all the justified are made the lively members of our Saviour, which before were dead members, for they did not receive and take their influences from the head Christ. Hence others, and those very great prerogatives and dignities do proceed: for hence it is, that the son of God loveth them, as his own members, and hath no lesser care of them, then of himself; he is no less careful for them, then for his own members, without intermission he poureth his virtue and grace upon them, as the head upon his members; to be brief, the eternal Father doth behold them with favourable eyes, no otherwise then the lively members of his only begotten Son, united, and incorporated with him, by the participation of his spirit. 
Confidence in prayer.  Of the same dignity it proceedeth, that when those that are justified, do ask for favour and grace of God, they ask it with great confidence: for they know that they do ask it, not only for themselves, but also for the son of God himself, who is honoured in them and with them. For seeing that it may not be denied, but that which the members do, the head also doth the same, it followeth, that seeing Christ is their head, when they ask any thing for themselves, they ask it also for him. For if it be true, that they (as saith the Apostle) who offend against the members of Christ, 
Christ is honoured, when a righteous man is honoured. Act. 9  do offend against Christ himself, and if Christ doth say that he suffereth persecution, when his members do suffer persecution, as he said to his Apostle persecuting his Church; why dost thou marvel my brother, if I say that when the members are honoured, that then Christ himself is also honoured? Which seeing that it is so, how great confidence will a righteous man have in his prayer, when he considereth, that desiring favour and grace for himself, after a certain manner he also desireth the same of the eternal Father for his best beloved son? Is it not true, that when favour is done to any man for the love of an other, that it is done principally for him, for whose love it is done? For we believe that he that showeth mercy to a poor man for God's sake that he not only doth show it to the poor man, but also to God himself.  
Neither here yet is an end of the heavenly benefits: 
6. By justification eternal life is given.  for to all these benefits aforesaid, this as last is joined, to which all the other are appointed and ordained, that is, the right and possession of eternal life, which is given to the justified. For as that our infinite and unmeasurable Lord, in whom together shineth all justice and mercy, adjudgeth to everlasting pain those that do not repent, so he taketh to eternal life all those that truly repent. And when as he could have pardoned man of all his sins, and received him into his friendship and favour with communion and participation of his glory, yet he would not do it; but those, to whom for his mercy's sake he remitteth sins, he also justifieth; whom he justifieth, those he maketh his sons, whom he maketh his sons, those also he maketh heirs, and partakers of his celestial inheritance together, with his only begotten son. Hence ariseth that lively hope, which maketh the justified merry and glad in all tribulation: by reason of the pledge and earnest of this infinite treasure. For although they see themselves brought into straits, to be afflicted with infirmities, to be oppressed with the miseries of this life: yet they know, 
Rom. 8.  that the afflictions of this present time are not worthy of the glory, which shall be showed unto them. And also they know, that this light affliction, 
2, Cor. 4.  which is but for a moment, causeth unto them a far more excellent and an eternal weight of glory.  
These than are the benefits, 
justification of greater value than creation. Augustine upon john.  which this one benefit of justification comprehendeth in it; which justification Saint Augustine maketh greater account of them he doth of creation: for God created heaven and earth with his only word, but that he might sanctify man, he shed his blood, and underwent many and great torments. If therefore we own so many and so great duties to this Lord for our creation, how many more do we owe to him for our justification? Which benefit, by how much it was got by greater labours and afflictions, by so much it doth more bind us unto him.  
Although there be many great & notable marks and signs, 
How to know whether we be justified or not.  by which a man entering into himself, may examine and know, whether he be justified or no, yet in my judgement the renovation and renewing of man's life is not the least, when a man hath so reform himself, that he hath overthrown the regiment of sin, hath cut off the head of it, and from day to day still groweth to further purity and perfection of life. He that is such an one, let him be mindful by how just a title he is bound to serve such a Sacrificer, who hath redeemed him, and delivered him from so many evils, and hath heaped so many blessings upon him, which hitherto we have remembered. But if he doth still cleave and stick in his corrupt and depraved estate, I do not know how God may better move him to forsake that estate, then if he set before his eyes, all the evils, discommodities, and dangers, which sins bring with them, and which we a little before have reckoned up; and also show unto him, the treasury of those great blessings, which do arise of this incomparable and unspeakable benefit.  

¶ Of many other effects, which the holy Ghost worketh in a justified soul.  
THose things which hitherto we have spoken of, do not as yet comprehend all those kinds of benefits, which the holy Ghost worketh in the soul of a justified man, neither is the bountifulness of GOD circumscribed within those limits. For it is not enough that the holy Ghost should have brought man through the gate of Righteousness, and entered him into the school of Virtue, but after that he is entered, that he should be aided of the same Spirit, 
Grace's waiting upon the holy Ghost.  and led as it were with the hand in all his ways, until all the waves of this stormy sea being overcome, he enter safe and sound into the haven of salvation. For after that the holy Ghost hath entered into a justified soul, by the meditation of the precedent benefit, he doth not sit there idly: for it sufficeth him not to beautify the soul with his presence, but also he sanctifieth it by his virtue, working in it, and with it, 
After what manner the holy Ghost sitteth in the soul of a righteous man, and what he doth there.  whatsoever is necessary unto salvation. He sitteth there, as an householder in his house, governing it; he sitteth there, as a schoolmaster in his school, teaching it; as a Gardener in his garden, tilling and trimming it: as a King in his kingdom, ruling it; as the Sun in the world, enlightening it: to be brief, as the soul in the body, giving to it life, sense, and motion: not as the form in the matter, but as an householder in an house. What then is more happy, what more to be desired, then to have within him such a guest, such a guide, such a companion, such a governor and tutor, and such an helper? Who seeing that he is all things, doth work all things in that soul, in which he remaineth and dwelleth. Especially as fire, he enlighteneth our understanding, 
The holy Ghost is fire. A Dove. A cloud.  he inflameth our will, and exalteth it from the earth even to heaven: He like a Dove, doth make us simple, gentle, peaceable, and friends to all: He as a cloud, doth refresh and cool us, and defend us from the heat of the flesh, doth assuage and moderate our madness, and the fury of our passions. 
A wind.  To conclude, he as a vehement and strong wind, doth move and incline our will to all good, separating it, and drawing it from all evil inclinations, until at length the justified be brought to that pass, that all vices are odious unto them, which before they loved; and they love all virtues, which before they hated: as David plainly acknowledgeth that it happened to him, for he saith in a certain place, 
Psalms, 118, Psalm, 119,  That he did hate and abhor iniquity. And in another place, That he had as great delight in the way of the testimonies of the Lord, as in all riches. The reason was, because the holy Ghost had instilled and infused into his soul, the wormwood of earthly things, and the honey of the heavenly commandments: wherein thou seest plainly, that we own all our good to this divine Spirit: insomuch, that if we decline from evil, he is the cause of it, and if we do good, we do it through him; if we persevere in goodness, we persevere through him, and if a reward be given for our good, it is given through him. 
Augustine upon the 144. psalm.  Therefore it is evident, that it is most truly spoken of Augustine, that when as God recompenseth our services, he rewardeth his own benefits in us; and so he rendereth grace for grace, seeing the deserts are of grace.  
The holy Patriarch joseph, 
Gone, 42  was not content to give to his brethren corn, which they came to buy in Egypt, but he moreover commanded, that the money which they brought to buy the corn, should be put in their sack mouths. After the same manner the Lord dealeth with his; for he giveth unto them life everlasting, and he also giveth them grace and a laudable life, by which they may come to this eternal life. Here-unto agreeth that, 
In his 8. homily of the Passeover.  which Eusebius Emissenus saith, he therefore is worshipped that he may have mercy, and he hath had already mercy, that he might be worshipped. Therefore let a man diligently examine his life, & let him consider, (as the same Doctor admonisheth him) what great good he hath done, from how many evils, adulteries rapines, thefts, frauds, and sacrileges the Lord hath delivered him; and then he shall know, by how many means he is bound unto him. 
To a certain Virgin.  For as Saint Augustine saith, all sins are to be accounted as forgiven, from the which God doth keep thee, lest they be committed. Therefore, saith he, do not love him a little, as from whom a little was forgiven, but rather love him much, from whom much is given unto thee. For if he love, to whom it is given that he may not repay, how much more ought he to love, to whom it is given that he may have and possess. For whosoever from the beginning remaineth honest, he is governed of him; and whosoever of one dishonest is made honest, of him he is amended; and whosoever is dishonest to the end, of him he is forsaken. Which seeing that it is so, what other thing shall we do, then cry out with the Prophet, 
Psalm, 71,  Let my mouth be filled with thy praise, that I may sing of thy glory, and of thy greatness every day. Upon which words, 
Augustine upon the 71. psalm.  Saint Augustine doth thus comment. What is this every day? Without intermission; in prosperity, because thou dost comfort me, in adversity, because thou dost correct me. Before I was, because thou madest me; when I was, because thou gavest me health; when I did offend, because thou pardonest me; when I was converted, because thou helpest me; when I persevered, because thou crownest me. So fully let my mouth be filled with thy praise, that I may sing of thy glory every day, and all the day long.  
If the son of God himself did give thanks to his Father for a few Barley loafes, 
john. 6,  as it is in the Gospel, what great thanks ought we to give, for this great benefit, that we are so sanctified by his holy Spirit, that we are made his Temple, and the dwelling and seat of the most sacred Trinity? If we are bound to give thanks for our nourishment, whereby our Being is upholden, how great thanks are we bound to give him, for this our well Being. For we do not praise a horse, because he is a horse, but because he is a good horse: nor wine, because it is wine, but because it is good wine: nor a man, because he is a man, but because he is a good man.  
If therefore so many ways we be bound to him, who hath created us, how much more are we bound to him that hath made us good? If we own so much unto him for the gifts of our bodies, how much more do we owe for the gifts of our minds? if so much for the gifts of nature, how much more for the gifts of grace? To conclude, if so great things be due unto him, because he hath made us the sons of Adam, how much more, that he hath made us, of the unhappy sons of Adam, the sons of God? For much better is the day, in which we are borne to eternity, (as saith Eusebius Emissenus) then in which we are borne to the dangers of this world. Behold brother, another chain and link, which with the former benefits may bind & tie thy hart to desire virtue, & to serve the Lord thy God.    

THE sixth TITLE. That the inestimable benefit of the divine Predestination, doth bind us unto Virtue. CHAP. VI  
AMongst all the benefits before remembered, that also of Election is numbered, which pertaineth only to them, whom GOD from everlasting hath elected to eternal life; for the which benefit, the Apostle, as well for himself, as for all the Elect, 
Ephe. 1.  doth give thanks to him, in these words; Blessed be GOD, even the Father of our Lord jesus Christ, which hath blessed us with all spiritual blessing in heavenly things in Christ, as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love: who hath predestinated us, to be adopted through jesus Christ unto himself, according to the good pleasure of his will. 
Psalms, 65,  The same benefit the kingly Prophet commendeth, when he saith; Blessed is he whom thou choosest and causest to come to thee: he shall dwell in thy courts.  
Therefore worthily this benefit may be called a benefit of benefits, and a grace of graces. A grace of graces, because it is given before all desert, of the only infinite goodness and liberality of God: who doing injury to none, yea giving a sufficient help to every one to salvation, but to some he extendeth more largely and bountifully the greatness of his mercy, as an absolute and bountiful Lord of his riches. It is also a benefit of benefits, not only because it is greater than the rest, but because it is also the cause and foundation of all the rest. For when as man is elected unto glory; by the means of this benefit, by & by the Lord doth bestow upon him all other benefits, 
Election is the foundation of all benefits. jere, 31,  which are required to the attainment of this glory; as he testifieth by his Prophet, saying: I have loved thee, with an everlasting love, therefore with mercy I have drawn thee. Thou oughtest not to be ignorant that I have called thee to my glory, that by it thou mayest obtain my glory. The Apostle more plainly doth tell this, when he saith; For those which he knew before, he also predestinate to be made like to the image of his son, 
Rom. 8.  that he might be the first borne among many brethren. Moreover, whom he predestinate, them also he called, and whom he called, them also he justified, and whom he justified, them also he glorified. The reason of this is, that the Lord disposing of all things sweetly and orderly, after that he hath vouchsafed to elect any man to his glory, for that favour he bestoweth many other upon him; for he giveth all things which pertain to the obtaining of thant first favour.  

A similitude.  For even as a father, who bringeth up his son, that he may be a Minister of God's holy word, or a Doctor of his Church, doth accustom him from his young years, to ecclesiastical matters, and causeth him to apply his study, & directeth the whole course of his life to the proposed end: so our heavenly Father, after that he hath elected any man to the participation of his glory, he directeth him by his fatherly care, to the way of righteousness, which leadeth to that glory; and he fatherly leadeth him in it, until he come to his wished end. For this so ancient and so excellent a benefit, they ought to give thanks to this Lord, who feel in themselves some evidence of this benefit. For let us grant that this secret is hid from man's eyes, yet seeing that certain marks and tokens of justification are always known, certain signs also of the divine predestination and election may be had. 
Perseverance in good, a sign of election.  For as amongst the signs of justification, the amendment of life is not the least: so amongst the signs of election this is the greatest, a perseverance & continuing in a good life. Because he that hath lived many years in the fear of the Lord, and with all care and diligence escheweth sin, he may godly and religiously persuade himself, that (as the Apostle saith) the Lord will strengthen him even to the end, 
1, Cor. 1.  that he may be blameless in the day of our Lord Iesu● Christ: and that as he hath begun, so he shall make an end. Surely it is true, that no man ought to be careless of his estate, and that no man ought to be secure of his perseverance, seeing that the most wise Solomon, after that he had lived many years godly and religiously, in the end of his life failed, and played the backslider, and fell very filthily. But this is but a particular exception from that general use and custom, which we brought out of Paul, and which Solomon himself teacheth in his Proverbs, saying; 
Proverbs. 22.  It is a proverb, teach a child in the trade of his way, and when he is old, he shall not departed from it. So that if he be a diligent follower of virtue in his youth, he will be so in his old age. Of these and such like conjectures, which are found amongst the Doctors of the Church, he that is such an one may with humility assure himself of the infinite goodness of God, that he is one of the number of the Elect. For as he hopeth in the infinite goodness of God to be saved, so he may humbly presume, that he is one of their number, who are to be saved, seeing that the one doth presuppose the other.  
Which seeing that it is so, I pray thee consider with thyself o man, with how great a pledge the Lord doth hold thee bound unto him, for this unmeasurable benefit, that is, that thou art written in that book, of the which our Redeemer saith to his Apostles, 
Luke, 10.  In this rejoice not, that the spirits are subdued unto you; but rather rejoice, because your names are written in the book of life. How unmeasurable therefore is this benefit to be loved and to be elected from that eternity, from which God was God? To rest in his most sweet breast, even from the beginning of all eternity? To be accounted for the adopted son of God then, when his natural son was begotten, in the glory and splendour of all the Saints, who were present in his divine understanding?  
Consider therefore diligently all the circumstances of this election, 
The circumstances in election are to be considered.  and thou shalt see every one of them, to be singular very great benefits: and also to bring new bonds and obligations with them. Consider first the dignity of him who hath elected thee, who himself is God, happy, and infinitely rich, who neither needeth thine, nor any man's riches else. Consider how unworthy he is, who is elected, if thou considerest his nature and quality: for he is a miserable and mortal creature, subject to all the infirmities, miseries, and poverty of this life; guilty of hell fire, both for an other man's, and also for his own sin. Thirdly, mark how excellent the election itself is, after that thou art elected to an end so high, than the which a greater cannot be: that is, that thou mayest be made a son of God, an heir of his kingdom, and a partaker of his glory. Consider four, how free this election is, when it is (as we have said) before any merit of thine, of the only liking and ordinance of the divine will, and (as the Apostle saith) for the glory, and praise of the bounty and favour of God. But a benefit the freer it is, the more it doth hold a man bound. Fiftly, the antiquity of this election is to be looked unto; for it did not begin when the world was made, but it is much more ancient than the world itself: yea, it is of the same age with God himself; who as he is from everlasting, so he loveth his elect from everlasting, and loveth them still, and will love them for ever, whom he beholdeth with his fatherly eyes, and those truly favouring, being always mindful to what an excellent good he hath ordained and predestinated them. Sixtly, the rareness of this benefit is to be considered; after that among so many nations of barbarous men, & in such a multitude of the damned, the Lord would call thee to so happy an estate, that thou shouldest be in the number of them, which are elected to eternal life. And therefore he separated thee from the mass of the corruption of mankind, condemned for sin, & out of the leaven of corruption hath changed thee into Angel's food. In this consideration few things are found, that may be written; but many things that may be considered of in the mind, that thou mayest be thankful to the Lord for the perticularity of this benefit, which is so much the more, by how much the number of the elect is lesser, and the number of those greater, that are to be damned; which number (as Solomon saith) is infinite.  
But if none of these things do move thee, at the least let the greatness of the costs and charges move thee, which the most bountiful Lord determined to make by reason of this benefit, as are the life of his only begotten son, and his blood shed in the cause of this benefit, as who had determined from everlasting, to send him into this world, that he might be the executor of this determination. Which seeing that it is so, can there be any time long enough, and sufficient to consider of so great mercy of God? What tongue can ever utter it sufficiently? What hart can perfectly feel and taste it? To be brief, by what duties can he recompense it? And with what love can man answer unto this divine love? Who will be so ingrateful, that will refuse now at the length to love him, of whom he hath been beloved from all eternity? Who will change him for any other friend? For seeing that in the holy Scriptures an ancient friend is so highly praised, and had in great estimation, who would change the possession and favour of this most ancient friend with all the friends of the world? And if the possession of a thing time out of mind, doth give authority and right to him, that in deed hath no right unto it; what shall this eternal possession do, by which the Lord doth possess us, that by the title of this friendship we may be reputed his? By these it is manifest that no good may be found in the world, which is to be changed with this good, neither that there are any such great evils, which are not to be borne for the love of this good.  
Who I pray thee can be so dull, 
An Apostrophe to a beggar but elected.  blockish, and inconsiderate, that being taught by divine revelation, that some beggar, which daily in the streets from door to door doth seek his bread, is predestinate of God after this manner, would not kiss the earth whereon he treadeth with his feet? Would not give place unto him? And bending his knees, with great humility would not wish well unto him, and gratulate him with these words; o thou happy and blessed man, art thou one of the blessed number of the elect? Shalt thou rejoice in that happy company of Angels? Shalt thou sing that heavenly music? Shalt thou possess that everlasting and eternal kingdom? Shalt thou contemplate and view that bright and glorious shining face of Christ? O happy is that day, in which thou wast borne, but much more happy is that day, in which thou shalt die to the world: for than thou shalt begin to live an eternal and immortal life. Happy is the bread, with which thou art fed; happy is the earth which thou treadest upon, for that doth carry an incomparable treasure. Blessed are the tribulations which thou sufferest, and the need, which doth press thee. Because they do open a way to thee, which leadeth to eternal life. What cloud of calamities or tribulations shall be so thick, which will not vanish and be expelled at so great hope?  
These and such like are the words, with which we would move and persuade any man, whom we knew certainly to be predestinated. 
A similitude.  For if any Prince, who is to be the heir of a great kingdom, doth pass by any way, all the inhabitants, their houses being left, flock to that place, that they may see him, and they admire that blessed (according to the opinion of the world) estate, which doth tarry for that young man, because he is borne to be the heir of a kingdom; how much more than ought men to admire and wonder at this most blessed estate? That is, that man is borne and elected without any merit of his, not that he may be a temporal King in this world, but that he may reign in heaven with God himself, and with his blessed Saints for ever and ever world without end? Therefore by these things, my brother, thou mayest easily know of that great bond, by which all the Elect for this benefit are bound to their Lord and elector. From the which benefit let no man think himself excluded, so that he will do his duty, and will not be wanting unto himself: yea, let him give all diligence that by good works (as Saint Peter admonisheth) he may make his calling and election sure: 
2, Pet. 1.  for we assuredly know, that he that doth this, shall be saved: we also know that the favour and grace of God doth never fail and diaspoynt any man, neither will at any time leave or forsake him. Therefore let us persevere in good works in the undoubted certainty of these two truths, and let us hope that we are of that happy and blessed number of the Elect.   

THE seventh TITLE. That man is bound to follow and embrace Virtue, by reason of the first of these four last things, which happen unto him, which is Death. CHAP. VII.  
EVery one of the foresaid titles ought worthily and of right to move a man to serve the Lord his God, to whom he is bound by so many names and reasons. But because the greater part of men is more moved by reward and hire, then by the debt to justice, that is (as others speak) rather by profit then honesty; we have thought it a thing worth the labour, if to these aforesaid we add the great profits and commodities, which are promised to Virtue, as well in this life, as in the life to come. Hear at the first we will speak of two especially amongst the rest, of the Glory, which we obtain by Virtue, and of the Punishment, which we avoid by it. These are the two oars, by the benefit of which we row and sail out of the danger of this troublesome & stormy Sea: these are the two spurs, by which we are pricked forward to run with celerity to the way of this life. Hence it is, that certain holy men, inspired with the holy Spirit, have wished that Preachers would preach altogether, or for the most part, of virtues and vices, of glory, and punishment; of virtues and vices, that they may teach how to live well: of glory and punishment, that they may move and persuade to live well. It is also the opinion of Philosophers, & the common judgement of all men, that reward & punishment are the two counterpoises, by which the Horologe of man's life is moved. For so great is the misery of our will, that no man desireth virtue being naked, bare and plain, to the which punishment is not adjoined, or which is not recompensed with some profit. And because no punishment, nor reward can be thought of greater than that eternal glory, & everlasting pain, we have purposed at this present to speak of them, before which we will set other two, because they are first in order, that is, Death, and the General judgement. Because each one of them being well considered of, 
The ●●●●bring & rehearsal of those things that he will speak of. Ecclus, 7.  they have great motions to incite and stir us up to Virtue, and to fear us from vice, according to that saying of the Wiseman, Remember the end, and thou shalt never do amiss. By the end, understanding those four that we a little before have remembered, of the which we will entreat in order, according to the tenor of our purpose.  
Of Death therefore we will take our beginning, which is the first in the number of those last things that happen unto man; which is so much the more powerful to move the mind, by much it is more certain, more universal, and more familiar & common unto him. Especially, if we consider the particular judgement of all our life, which shall be pronounced of it; which shall not be changed in that general judgement, for that which shall be given at the hour of death, that same for ever shall be ratified. How severe this judgement will be, and how strict the account which shall there be required, I will not that thou learn of my words, 
In his l●dder to Paradise, in the 6. stair.  but of an history which johannes Climacus remembreth, of which he was an eye witness, which truly is one of the terriblest and fearfullest, which I remember that ever I read: these are the words of Climacus. I will not omit to relate the history of that solitary & monastical man, who dwelled in Choreb. 
A terrible & fearful history.  When as of a long time he had lived very dissolutely and loosely, and had not had at all any care of his soul, at the length he was taken with a disease, and brought to his last home. And now when as an ecstasy had seized upon his body, after an hour he came to himself again, and desired all us, that forthwith we should departed from him, & the entrance of his Cell being stopped with stones, he remained within twelve years; not at all speaking any thing to any man, neither tasting any other thing besides bread and water. There sitting and being amazed, he only ruminated and revolved those things, which he had seen in that separation of his soul from his body, and in these things he was always of so fixed & steadfast a meditation, that he never changed his countenance, but always continuing thus amazed & astonished, silently he poured forth abundance of servant tears.  
When he was now at death's door, and death began to seize on him, the entrance of his Cell being broke open, we entered in. And when as we earnestly desired some instruction and doctrine of him, we only heard this of him; Pardon me. No man can abide himself should be drawn to sin, if he in deed doth sound carry in his mind the remembrance of death. We marvelously wondered at him, beholding him, that before was so negligent and lose, to be so suddenly changed, and to be made another man by this most blessed change. Hitherto Climacus, who was present at all these things, and what he saw, he testifieth in his writings. So that no man ought to doubt of this deed (although it seem to some incredible) especially seeing that the witness is true and faithful.  
In this story there are many things which we worthily ought to fear; considering the life which this holy man led, and much more the vision which he saw, whence came that manner of living, which afterwards he observed thorough out all his life. These therefore sufficiently prove that saying of the Wiseman to be true, 
Ecclus, 7●  Remember thy end, and thou shalt never do amiss. Go to therefore, if this consideration doth so surely draw a man from sin, let us carefully run over those things, which are wont to be spoken of death, that we may obtain that excellent and notable good. Remember therefore (my brother) that thou art a Christian, and a man; because thou art a man, it is certain that thou must die; because thou art a Christian, it is certain that thou must give an account of thy life, after that thou art dead. Hear the faith, that we hold and profess, excludeth all doubt: and thus the experience teacheth us, which we daily see before our eyes. So that no man is free from this cup, but all must drink of it, whether he be Emperor, King, or whatsoever he be.  
That day sometime will be, when as thou shalt live in the morning, 
Death certain, but the hour of death uncertain.  but shalt not live at night. That day at the length will come, (but when it will be, whether to day or to morrow, it is altogether uncertain) in the which thou thyself, who now readest these things which we writ, being strong and lusty, measuring thy life with longnes of desires, and thy days with multitude of businesses, thou shalt see thyself lying in a bed, expecting the blow and sentence of fearful death, spread over all mankind, from which no man can appeal to any other judge. But most of all we must consider, how uncertain that hour is; for that is wont to come (for the most part) when it is least looked for, and when as man is secure in all things, & doth least think of it: but being busied and earnest about the business and necessities of this life, doth cast with himself to live and overpass many days. For which cause it is said, that it cometh like a these in the night, who is wont then to come, when as men do sound sleep, and being secure, do think of nothing less than of the theft so nearly hanging over them.  
Before death come, great and grievous infirmities go before, which are to be considered with all their accidents, griefs, vexations, molestations, loathe, decocted syrups, fumigations, pills, gargarisms, and other medicines; and also of the long nights, which at this time bring much tediousness and weariness. 
A similitude.  For even as he that would conquer a Castle, at the first doth make way to the ruin with his greater shot; after he doth assault, invade and possess it; so before death, great infirmity is sent, which doth so vanquish and break the natural strength, that it giveth no rest to man, whether it be by day or by night: but without intermission, shaketh and wringeth all the chief members of the body; so that the soul can no longger defend her Castle, neither can any longer be preserved in it: wherefore the relinquisheth the body, & having escaped, flieth out of it, and goeth to another place.  
But when as the infirmity doth draw to that pass, that either the sick party or the Physician beginneth to doubt & despair of life, good God, what straits, what oppressings, what griefs do then crush & tear the miserable hart? For then the whole race and process of thy precedent life doth come in●o thy mind; then is it represented unto thee, that thou must leave all those things which here thou so dearly lovest, wife, children, friends, parents, riches, honours, titles, offices, and other things, which leave off to be, and take end with thy life. After these things, those last accidents grow on, which are joined with death itself: which are much greater than these going before. The forehead waxeth hard, the skin is stretched out, from whence cold sweat breaketh forth: the eyes wax dim, sail, and are writhe about with intolerable pain; the ears grow deaf, the nose doth sink down, the nostrils are filled with filth, the countenance waxeth pale, the mouth is disturbed, the tongue is unmovable, and ceaseth to do his duty any more; the taste perrisheth, the lips wax blue and wan: the breath gathering itself from the bottom of the breast faileth: the hands wax cold, the nails wax black, the pulse languisheth and is very little, but very thick, sometime it ceaseth, and sometimes striketh softly; the feet die, and lose their natural heat.  
What need I many words? all the flesh is turned to corruption, and all the members, and all the senses, are disturbed & troubled by reason of their too hasty separation. After this manner a man must at his departure out of this life, recompense the labours and sorrows of those, by whom he entered into this world: bearing those griefs at his end, which his mother bare, when she brought him forth. And so the proportion of man's departure and entrance into this world is notable: for both is full of sorrows, his ingress hath the sorrows of another, his egress his own.  
Whilst man is tossed in this strait, suddenly the agony of death is at hand: the end of life is presented to the memory, the horror also of the grave, and the infelicity of his body, which straightways is to be meat for worms: but especially the soul is plunged, which as yet remaineth in the body, but after an hour or two being separated from the body, it knoweth not what entertainment or dwelling place it shall have. Then thou wilt think that the judgement of God is present at hand: then thou shalt see before thee all thy sins, which will accuse thee before the judgement seat of the Divine justice: then thou at the length too late wilt acknowledge how filthy the crimes were, which thou so easily didst commit: then with many cursings and execrations thou wilt ban that day, in which thou didst offend; thou wilt bitterly curse the pleasures and delights, which moved thee with their enticements to sin. In that hour thou canst not sufficiently wonder at thyself, and thy lenity, who for things so vain, and of no moment (as those were, which thou wast wont to love with so inordinate love) hast cast thyself in danger to suffer so intolerable pains; of the which in that most sorrowful hour thou shalt make no small experiment. For the pleasures passing away, & the judgement of them approaching, that which before of itself was but little, and now ceaseth to be, shall seem to be nothing: but that which is great of itself, and present at hand, thou shalt suppose that it is greater than it is; because at the length thou shalt manifestly know it with all the circumstances. 
The danger in which he that dieth is.  When as therefore thou shalt see that for matters so vain and light, I will not say filthy, thou hast deprived thyself of so great blessings, and casting thy eyes here and there, thou shalt see thyself on every side compassed about with griefs and tribulations, (because longer thou canst not live; and for repentance there is neither place nor time; the number of thy days are come to an end: they cannot help thee, whom thou hast loved with so an inordinate love: much less the Idols, which thou adoredst: what do I say that they cannot help thee? Yea, those things which thou lovedst most, and which were in the greatest estimation with thee, these than most of all shall vex and torment thee) tell me I pray thee when thou seest thyself left in this danger, what mind, or what courage wilt thou have? Whether wilt thou go? What wilt thou do? Whom will't thou call unto? To return to life it will be unpossible, but to departed out of life it will be intolerable; to stay longer in this life it shall not be given unto thee: what then wilt thou do? In that day (saith the Lord God by his Prophet) 
Amos. 8.  I will even cause the sun to go down at noon: and I will darken the earth in the clear day, and I will turn your feasts into mourning, and all your songs into lamentation: and I will make it as the mourning of an only son, and the end thereof as a bitter day. O fearful words, o dreadful sentence shaking all hearts. In that day, saith he, the sun shall go down at noon: for in that hour the multitude of their offences shall be set before sinners, and they seeing the divine justice to cut off the thread of their life: some of them shall be strucken with so great fear and trembling, and shall be so destitute of all hope and trust, that they shall suppose themselves to be reprobate, and utterly excluded from the divine mercy.  
Be it, that as yet they are in the noon midday, that is, that they are in the course of their life, (which is time as yet to forsake their sinful ways, and to lay hold on Christ) yet they shall persuade themselves, that this time is overpast, and that all grace and favour is shut up from them. The most powerful and mightiest perturbation of the mind is fear, 
Fear the mightiest perturbation of the mind.  which supposeth every small thing to be great, and always dreadeth things absent as present. If a small fear of any thing doth this, what shall that true fear do, conceived of so fearful and capital dangers? Be it, that yet they survive, and that they are placed in this life in the midst of their friends: nevertheless they suppose that they as it were experiment and feel the dolours and punishments of the damned. At one and the self same time they think themselves alive and dead: and they being caught with the sorrow of present things, which they are to leave, they begin to feel the future evils, which they fear. They judge them blessed and happy, who are left in this world, and of this envy new sorrows arise and increase. 
When the sun goeth down at noon to the wicked.  Therefore than the sun goeth down at noon unto them, when they casting their eyes every way, shall see every where entrance into heaven to be shut and denied unto them, neither any beam of light shall appear or shine unto them. For if they look unto the mercy of God, they shall suppose themselves unworthy, that God should have mercy on them: if they fly unto the divine justice, they shall suspect that all cruel tortures are prepared for them: and that hitherto their day hath been, but now that the day of the Lord doth hang over them; yea, they shall think that even now it beginneth. If they call to mind their life past, every part of that doth reprehend them: if they behold the present time, they see that now they are dying: if the future time, which is now at hand, they see the judge sitting upon his tribunal, and expect judgement from him. Being compassed with so many causes of fear, what will they do? whether will they go?  
The Prophet proceedeth, 
Those things which before seemed pleasant, in death are bitter.  And I will darken the earth in the clear day, that is, those things which heretofore were wont sweetly to delight thee, now they shall exceedingly torment thee, and shall strike and thrust through thy soul with intolerable stings and pricks of grief. It is pleasant and delightful to a man living and in health, to see his children, to enjoy his friends, to govern his household, to have much riches, and to possess with pleasure, whatsoever the mind desireth. But then all that pleasure shall be turned into sorrow. For all these aforesaid with most bitter torments, shall rend and cut in pieces thy miserable conscience, and they shall be sharp spears to wound their lovers. It is natural, that as the possession and presence of a thing, which we love, doth joy us and make us merry, so the absence of the same thing doth bring heaviness and sorrow. Hence it is that the sons do fly the presence of their dying father, and the loving and religious wife being full of anguish, doth hide herself from her husband's face, least by her presence she might increase his dolours. For although the soul, being by and by to be separated from the body, hath a long and dangerous journey to go, yet the great grief doth not permit any observation of the terms of humanity and civility, neither doth it grant the soul even now journeying before her departure, to bid farewell to her friends. If thou my Reader at any time shall come to this pass, thou shalt surely understand that I speak nothing but truth; but if thou as yet never camest into this danger, at least believe them, which have had experience of these things. 
Ecclesiasticus, 43.  For they that sail over the Sea, (as the Wiseman saith) tell of the perils thereof.  
If therefore they be such and so great, 
The account that shall be required of us.  which go before this dolorous and lamentable separation, what manner and how great dost thou think that they will be, which shall follow after? If the preparation be so great, what shall the solemnity itself be? For straightways after death, the account shall follow, which that most just judge shall require of the soul, which how mightily it is to be feared, I would not have thee to learn of the men of this world, who as they dwell in Egypt, that is, in a Land of darkues, so they live in great blindness and intolerable errors. But in this matter ask counsel of the Saints of God, who dwell in the Land of Goshen, in which always the light of truth shineth, and they will teach thee not only with words, but also by examples, how greatly this account is to be feared. Without doubt King David was a most holy man, nevertheless so great was his fear, which he conceived being mindful of rendering this account, that he said in his prayer to the Lord, Enter not o Lord into judgement with thy servant: 
Psalms, 143.  for in thy sight shall none that liveth, be justified. 
Arsenius. In the lifes of the fathers, Part 2, §. 153.  Arsenius was a holy man, who yet when he should die began to weep, and to tremble after that manner, that his Scholars, who stood about him, being moved at this his trembling, asked and said unto him, Father why weepest thou? Why dost thou tremble? What dost thou also fear? To whom he answered: I fear in truth and verity, and this fear, which now is with me, hath always been in me, by which I became a solitary and a Monastical man. Histories report of Agathon, 
Agathon in the s●me book. §. 51  that he dying had his eyes three days open, and never shut, neither ever moved them. But his brethren touching him, said; o holy Father where art thou now? He said, I stand in the sight of God's judgement: his brethren said moreover unto him; dost thou also fear? To whom he answered; always as much as lay in me I purposed to keep the commandments of God, but I am a sinful man, and how should I know, whether my works please God? To whom his brethren said, dost thou not trust in thy works, because they are according to God's word and rule? To whom he answered, I do not trust in my works in the sight of God, because in his judgement and sight all our best works are imperfect and full of infirmity, but only in Christ jesus my Redeemer, in whom I assure myself to have all righteousness and perfection. No less fearful is that example, 
In his ladder to Paradise, in the 7, stair. A fearful example of one Stephanus, that led a solitary life.  which johannes Climacus remembreth of an other man, that led a solitary life: and that we will set down here with his own words, (for it is especially to be noted) to the edifying of men's souls. A certain man called Stephanus, saith he, dwelling in this place loved a solitary and a quiet life. This man when he had lived many years solitarily, being adorned with many singular virtues of Christianity and sanctification, built himself a Cell at the bottom of that hill, in which in times past Elias beheld his holy and divine vision. He so venerable for life and conversation, that he might furnish himself with more integrity and purity of living, he came to a place of Anchorites, which place was called Faith. In which place when he had passed over many years with a most strait kind of life: for this place was utterly remote from all human consolation, and almost not come to of any man (for it was almost seventy miles distant from any dwelling of man) in the very last part of his life he departed thence, desirous to dwell in the Cell of that holy Hill.  
There were two Disciples of Palestina, very religious, who also diligently observed the Cell of this old man. In which when he had continued a few days, he fell into sickness, whereof he died. But a day before his departure, suddenly he fell into an agony and astonishment of mind, and with open eyes he looked about, first to the right side, then to the left side of the bed, and as though certain required an account of him, all they that stood about him, heard him say sometimes thus: So in truth it is: but for this I have humbled myself, and broken of my sins by repentance. Sometimes he said: No truly, but ye lie, I have not done thus. Then again thus; So it is indeed, this is so; but I have wept, and with weeping (as with a gunneshot) I have battered down that partition wall, which kept God's countenance from me, & God hath heard my prayers and my tears. And again, ye rightly accuse me. In some also sometimes he said, So it is truly, and to these I have not that I may say, unless God be merciful unto me, and God is more merciful, than man can be sinful, if man will be sorrowful. And surely, this invisible and most sharp judgement, was a fearful and a terrible sight, in which also (that which is more terrible) they objected unto him, what he had not done, (ah woe is me) he being a man of such sanctity and holiness of life. In many of his sins he said, that he had not what he might answer; even this man said so, who had almost forty years led a solitary life, and had the grace of those tears, that wash and blot out the hand writing of GOD against us. Certain affirmed to me of a truth, that this man, whilst he was in the wilderness, nourished a Leopard with his own hand. And whilst this strict account was required of him, and whilst he was in this sore conflict, he departed this life. Hitherto are the words of Climacus: which sufficiently declare, how greatly careless and negligent men ought to fear the separation of their soul and body; when as the very Saints themselves are found to fear so greatly.  
But if any one ask, why the Saints placed in this danger, do fear with so great trembling, to this Saint Gregory answereth in the fourth book of his Morals, 
Why the Saints do fear in death. In the 4. book of his Morals, chap. 2.  in these words: The mind of the Elect, when it remembreth those things which it hath done, is greatly feared with the dread of judgement. Now it looketh perfectly into itself; but as yet it doth not raise up itself unto security, because whilst it considereth how great the cumbrance and horror of the last examination is, it carefully trembleth between hope and fear; because the just judge coming, he knoweth not what of his trespasses he will impute unto him, & what he will forgive. For they are not therefore secure, if outwardly in outward action they have not offended, but they are careful for their thoughts, by which their mind is forced hither & thither. 
In the 11. book of his Morals, chap. 21. In the 24. book of his Morals. chap. 7.  For as much as they can do, that they may not offend outwardly, so much they cannot do, that they may not offend inwardly in their thought. Therefore oftentimes, the elect unwillingly offend in thought, which they mark diligently in themselves, and consider what great gilt it is before the eyes of God. And when as for these things they always fear the strict judgement of God, yet then especially they do fear, when they coming to pay their debt unto nature, do see themselves approaching to the strict & exact judge. And so much more piercing is the fear, by how much more the eternal retribution is near.  
Moreover, before the eyes of their hart at that time no fantastical thing doth fly, because all such matters being taken away, they only consider themselves and him, to whom they are approaching. Fear increaseth by the near retribution of justice, and by the nearness of death so much, by how much the strict judgement is near, & as it were touched. Although they remember that they never offended in those things, which they know, yet they fear those things which they know not; because they cannot utterly judge of and discern themselves; therefore their end growing near, they are terrified with a greater fear. 
Note.  Neither is the soul of man then feared without cause, seeing that after a very short time it shall have that judgement which never can be changed. Hitherto Gregory.  
If therefore holy men with so great reason have feared this judgement, what ought not they to do, who are not such one's? Yea, who have spent the greatest part of their life in following the vanities of this world? who so often have offended God? who hitherto have lived most carelessly? who never have had any care of their salvation? who have never been touched with any regard, to prepare themselves for this hour? If the just do so greatly fear, what shall the sinner do? When as the Cedar of Libanus is shaken, what will the sprig of the wilderness do? 
1, Peter, 4.  If the righteous scarcely shall be saved, (as saith S. Peter) where shall the ungodly and sinner appear?  
Tell me (I pray thee) what dost thou think of that hour, when as thou departing out of this life, shalt enter into that judgement alone? naked? poor? without any one that may defend and maintain thy cause, besides thy good works which thou hast done, and only thy conscience waiting upon them? that tribunal will be very sharp and severe, where it is not handled of life or death temporal, but eternal. And if in rendering thine account thou art found wholly oppressed with debts, alas, how horrible will be the dolours and vexations of thy mind? O how full of confusion wilt thou be, and how abundant in unprofitable repentance? how void wilt thou be of all advice and counsel, and how destistute of all comfort? Truly great was the trouble and distraction of mind among the Princes of juda, when as the victorious sword of Sesac King of the Egyptians, 
3, Reg. 25.  did tyrannize in all the streets of jerusalem; when as by the present pain and punishment, they acknowledged their passed faults, and old errors. But there is no comparison between that confusion and this, 
Nothing is of force in the hour of death.  of the which we now speak. In that hour what will sinners do? whether will they turn themselves? who shall defend them? Tears will not profit them; there all repentance will be barren and unfruitful; In that hour, neither prayers shall be heard, neither any promises shall take place, or any suretieshippe be accepted. When as the last moment of life is come, and the hour glass run out, now there is no more time left for repentance. But if these foresaid things will not profit, much less shall riches, nobility, or honours help; for the Wiseman saith, Riches avail not in the day of wrath: 
Prou, 11,  but righteousness delivereth from death.  
When as the unhappy soul shall see itself compassed and enclosed in these straits, what will it do? what will it say? with what other words will it lament this lamentable estate, 
The lamentation of a sinner. Psalms, 18.  then with those which the Prophet used in times past, when he said, The sorrows of death compassed me, and the floods of wickedness made me afraid: the sorrows of the grave have compassed me about: the snares of death overtook me. Woe is me poor wretch, into what a labyrinth have my sins led me? How suddenly, and thinking nothing less, hath this hour entrapped me? How hath it rushed upon me, I never dreaming of it? What do now my honours profit me? what do now my dignities help me? What do all my friends for me? what profit do now my servants bring me? what fruit do I now reap of all my riches & goods, which I was wont to possess? For no a small piece of ground of seven foot will contain me, and I must be content with a dwelling in a narrow Coffin, and with lodging in a poor winding-sheete.  
But that which is worst of all, my riches shall remain here behind me, which I have scraped together with so great toil and sweeting; others shall enjoy them, and shall spend them on their pleasures. Only my sins which I have committed in gathering them, wait upon me, that I may suffer deserved punishment for them. What can I make now of all my pleasures & delights, seeing they are all overpast, only their dregs are my portion, which are scruples & bitings of conscience, which like thorns do pierce me, and do run through my miserable hart, and shall torment it with everlasting tortures? O my intolerable blockishness, o my madness and folly, to be cursed with a thousand execrations; how could it be, that I unmindful of this time, have not prepared myself to eschew these present calamities? How often have I been admonished of this day, but with deaf ears I over-passed all counsel? woc is me, why did I not receive instruction? why have I not obeyed and hearkened unto my Teachers? and to the words that they taught me? I lived irreligiously in the midst of the Church, and amongst God's people I have polluted myself with all kind of sin. With these and such like lamentations, sinners will deplore and bewail their miserable estate; and these (most commonly) will be their meditations, considerations, and confessions.  
But lest thou my brother shouldest fall into the like straits, I pray thee that thou wouldst examine all these things aforesaid with diligent regard: and that they being often meditated upon, thou wouldst every where and always set them before thine eyes: but amongst others lay up chiefly these three things deeply in thy mind, and in a faithful memory: the first of which is, that thou consider the greatness of the punishment, which thou shalt feel in the hour of death, for thy multitude of sins, by which thou hast offended the divine goodness: the second is, that thou diligently ponder, with what great desire thou wilt then wish so to have led thy life, that in that hour thou mightest have God propitious and favourable unto thee: thirdly, that thou remember how great, and how severe a repentance thou wouldst enter into, if time should be granted unto thee. Therefore live so now, as thou wouldst desire and wish that thou hadst lived in that hour.   

THE EIGHT TITLE. That man is bound to desire Virtue, by reason of that second last thing that happeneth unto him: which is the last judgement. CHAP. VIII.  
AFter death followeth the particular judgement of every one, and after that the universal judgement of all: when that shall be fulfilled, which the Apostle saith: 
2, Cor. 5.  We must all appear before the judgement seat of Christ, that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil. Hear we will speak of the rigour of that strict account, which shall be exacted of us in this judgement; and what will follow after the sentence of this judgement; that man may see, that he not only is invited unto Virtue, but rather that he is drawn and constrained. First therefore we are to consider, that one thing amongst other, which holy job wondered at, that although man is so weak a creature, yet God who is so great and mighty, entereth with great rigour into judgement with him. Insomuch, that there is no word, no thought, no inordinate and disordered motion, which he hath not written in the book and record of his justice: that he may exact a most strict account of it. After a long discourse he at length saith thus. 
job. 13.  Wherefore hidest thou thy face, and takest me for thine enemy? Wilt thou break a leaf driven too and fro? And wilt thou pursue the dry stubble? For thou writest bitter things against me, and makest me to possess the iniquities of my youth. Thou puttest my feet also in the stocks, and lookest narrowly unto all my paths, and makest the print thereof in the heels of my feet. Such one consumeth like a rotten thing, and as a garment that is motheaten. 
job. 14.  And a little after: Man that is borne of a woman, is of short continuance, and full of trouble. He shooteth forth as a flower, and is cut down: he vanisheth also as a shadow, and continueth not. Dost thou think it meet to open thine eyes upon such an one, and to bring him with thee unto judgement? Who can bring a clean thing out of filthiness? All these things said holy job, greatly wondering at the severity of the divine justice, which he saw that God did use upon man, being a creature so frail, and so ready to fall into all evil: who drinketh in iniquity like water. But if he should use this severity upon Angels (who are spiritual creatures, and much more perfect) it were less to be marveled at: but that God should use it upon man (whose passions and evil inclinations are innumerable) and that by exacting so strict an account, that in his whole life he doth not wink at one idle word, nor doth let pass our minute of time ill spent, this doth exceed and pass all admiration. For who doth not fear, and exceedingly tremble, when he heareth those words of the Lord, 
Math. 12.  Verily I say unto you, that of every idle word that men shall speak, they shall give account thereof at the day of judgement. Go too therefore, if an account shall be given of those words, which offend no man; what shall become of unhonest words? Of unchaste thoughts, of hands full of blood? Of the eyes of adulterers? To be brief, of all the time of thy life evil spent in the works of iniquity? If this be true (as it is most true) what tongue, what eloquence, can remember so great things of the rigour and severity of this judgement, which shall not be much less than the truth of the thing? Or which can be equalized with it in any manner of respect? How will wretched and miserable man stand astonished and amazed, when in the assembly of so many Senators, and in the presence of such a Council, an account shall be required of a little word, which he hath spoken such or such a day without purpose or fruit? Who will not be amazed at this demand? Who durst have said these things, unless Christ himself before had spoken them? Who durst have uttered them, unless he had affirmed them? What King was ever found, that did expostulate, or was grieved with his servants for so small a fault? O the depth of Christian Religion, how great is the purity, which thou teachest? How strict is the account, which thou exactest? And with how severe a judgement dost thou examine & search out all things? How great will that shame be, 
The shame of sinners in the last judgement.  with which wretched and miserable sinners shall be there confounded? When as all their iniquities and enormities, which closely they committed within the walls of their houses, whilst they lived, whatsoever also unhonest or filthy thing even from their birth to their death they have polluted themselves with, all the corners of their hart, and every secret, shall be discovered and opened in this Court before the eyes of the whole world? Who there shall have a conscience so pure, that when these things shall begin to be done, will not straightways change colour, and tremble throughout every part of his body? For if a man doth blush, and is ashamed to tell his faults secretly to an other; how great will that shame be, with which sinners shall be confounded in the sight of God, and all the world? So great shall that shame be, that the wicked, 
Ose. 10. How fearful the sentence of the judge is. Math. 25.  as the Prophet testifieth, shall cry out, saying to the mountains cover us, & to the hills fall on us. But be it that these be tolerable: but what will it be, when as those most sharp & keen arrows of that final sentence, shot from God's mouth through their hearts, Depart from me ye cursed into everlasting fire, which is prepared for the devil and his Angels? Alas with what dolours will sinners be tormented hearing this sentence; 
job, 26.  When we can hear but a little portion of his words, saith job, who can understand his fearful power? This voice shall be so horrible & of such force, that the earth in the twinkling of an eye shall be opened, 
job, 21.  And suddenly they shall go down to the grave, as the same job saith, those which now take the Tabret, and Harp, and rejoice in the sound of the Organs, and they that now spend their days in wealth. This fall Saint john describeth in the Revelation, 
Apoc. 18,  in these words; And after these things, I saw another Angel come down from heaven, having great power, so that the earth was lightened with his glory. And he cried out mightily with a loud voice, saying: It is fallen, it is fallen, Babylon the great City, and is become the habitation of devils, and the hold of all foul spirits, and a Cage of every unclean and hateful Bird. And a little after, the same Evangelist addeth, saying: Then a mighty Angel took up a stone like a great Millstone, & cast it into the Sea, saying: with such violenee shall the great City Babylon be cast, and shall be found no more.  
After this manner the wicked shall be cast into that pit and dark prison, full of all confusion, which in this place is understood by Babylon. What tongue shall be able to express the multitude and abundance of pains, which they shall suffer? 
The pains of the damned.  There their bodies shall burn with living fire, that never shall be put out; there without intermission, their souls shall be gnawn of the worm of conscience, which shall suffer them to take no rest; there shall be continual weeping and gnashing of teeth never to have end, which the holy Scriptures do so often threaten and repeat. 
The blasphemies of the damned  In this place of desperation, those wretches being damned, raging with extreme madness, shall turn their fury against God, and shall rage's upon themselves, eating their own flesh, tearing their own bowels, most furiously renting one another's flesh with their nails, and continually blaspheming the judge, who condemned them to these pains. There every one shall curse his miserable estate, and his unhappy birth, repeating without ceasing that sorrowful complaint, and those mournful and forsaken lamentations of job, 
job, 3.  Let the day perish wherein I was borne, & the night when it was said, there is a man child conceived. Let that day be darkness, let not GOD regard it from above, neither let the light shine upon it. But let darkness and the shadow of death stain it: let the clouds remain upon it, and let them make it fearful as a bitter day. Let darkness possess that night, let it not be joined unto the days of the year, nor let it come into the count of the Months. Yea, desolate be that night, and let no joy be in it. Let them that curse the day, (being ready to renew their mourning) curse it. Let the stars of that twilight be dim through the darkness of it: let it look for light but have none: neither let it see the dawning of the day. Because it shut not up the doors of my Mother's womb: nor hide sorrow from mine eyes. Why died I not in the birth? or why died I not when I came out of the womb? Why did the knees prevent me? and why did I suck the breasts? This will be the music, this the song, which the unhappy and miserable, shall sing without end. O unhappy tongues, which pronounce nothing but blasphemies; o unlucky eyes, that see nothing but calamities and miseries; o miserable ears, which hear nothing but complaints and gnash of teeth; o unhappy bodies, which have no other refreshing but burning flames. What mind shall they have there, who whilst thy lived here, triflingly bestowed their hours, and spent all their time upon pleasures and delights?  
O what a long chain of miseries, have thy short pleasures wrought & made for thee. O foolish and senseless, what shall the allurements of the flesh now profit you, which you then so much delighted in, sith ye are now cursed to eternal mourning and bewailing? what is become of your riches? where are your treasuries? where are your delights? where are your joys? The seven years of plenty are past, and other seven years of dearth and scarcity are come, which have devoured up all their plenty; no memory or footstep being left of it. Your glory is perished, and your felicity is drowned in the Sea of sorrow; you are come to that scarceness and sterility, that a small drop of water is not granted unto you, by which the fierce flaming heat of your throat may be cooled, which so exceedingly doth torment you. Not only your delights have not profited you, which you enjoyed in this world: but they shall be the causes of greater torments. For than shall be fulfilled that which is written in the book of job, 
job, 24.  The pitiful man shall forget him: the worm shall feel his sweetness: he shall be no more remembered, & the wicked shall be broken like a tree: then the sweetness of the delight of evil things shall be turned into the wormwood of sorrow, when the memory of forepassed pleasures (according to the exposition of Saint Gregory) shall be get greater bitterness of present griefs: they remembering what sometimes they have been, and what place they now are in: and that for that so soon passed away, now they suffer that, which shall endure for ever.  
Then at the length, too late they shall acknowledge the deceits of the devil, and being in the midst of errors, they shall begin in vain to utter those words of the Wiseman; 
Wisdom. 5.  We have erred from the way of truth, and the light of righteousness hath not shined unto us: we have wearied ourselves in the way of wickedness and destruction, and we have gone through dangerous ways: but we have not known the way of the Lord. These shall be the complaints, these shall be the lamentations, this shall be the perpetual repentance, which the damned shall there make world without end, when it shall profit them nothing, because the time is past and gone, in which they should have brought forth fruits worthy of repentance. All these and every one of them, if they be considered, 
In the 22. homily to the people of Antioch.  are pricks and motives unto Virtue. Wherefore also Saint Chrisostome doth use this argument also in his Homilies, that he might stir up the people to Virtue. That thou mayst prepare thy soul, (saith he) as the dwelling and habitation of God, remember that horrible and exceeding fearful day, in which we all standing before the throne of Christ, shall render an account of things done here: our sins shall be laid open before the eyes of all people, & our actions shallbe revealed and shown to all those that know them not, where the fiery River, and the unsleeping worm are, where all things are naked and open. Where the books of our hearts shall be opened, and our secret and hidden deeds done by day or night, by ignorance or forgetfulness, shall be read manifestly, & all those things that now lie hid, shall be revealed.  
Think therefore, that we must come before a judge that cannot be deceived: where not only our actions, but also our words and thoughts shall be judged; where we shall receive dreadful and terrible pains for those things that seem but small unto us. Always remember these things, and never forget that unquenchable flame. Have an eye to him, coming to judge the quick and the dead. Think upon the thousands, and ten thousands of Angels waiting upon the judge; now let thy hearing prevent the sound of the Trump, and that fearful sentence of the judge condemning. Let thine eye foresee some cast into utter darkness, others excluded and shut out of the gates, after much labour of virginity. Consider some to be gathered as tars, 
For what sins men are damned  and to be cast into a fiery furnace, and others delivered to the unsleeping worm, and to mourning, & to gnashing of teeth: this man to be judged for his unreasonable laughter, that man for injuring his neighbour, or because he hath offended his brother; this man to be condemned for faults that he hath forgot, another man for an idle word; this man to be damned for his ill meaning, another for slanderous railing; one for anger to suffer intolerable punishment, another for ignominy; some to be deprived of the knowledge of Christ, and to hear, 
Math, 15.  Verily, I say unto you, I know you not: because they have done those things, which Christ hath forbidden.  
These things therefore being thus, what once ought we to be, or what tears ought we to shed, and to say: Oh that mine head were full of water, 
jerem. 9  and mine eyes a fountain of tears, that I might weep day and night. But that we may escape this dreadful punishment, 
Psalms, 95.  Come ye, let us come before the face of the Lord with confession, and with diligence and amendment of life, let us call upon the name of our Lord God; 
Psalms, 6,  For in the pit, who shall praise or confess thy name? God hath given all things double unto us, two eyes, two ears, two hands, two feet. If therefore one of these be hurt, by the other we comfort and relieve our necessity. But he hath given but one soul unto us; if we shall lose this, with what shall we live? Therefore let us look to provide for this, let us prefer nothing before the safety of it, because this is also judged with the body, and is freed and cleared together with it, and together with the body, doth appear before Christ's tribunal. If thou then shalt say, my money alured me, 
Math, 16,  the judge will say unto thee: hast thou not heard, What shall it profit a man, though he should win the whole world, if he lose his own soul? If thou shalt say, the devil deceived me, he also will say unto thee, 
Gone, 3,  that it profited Eve nothing, to say, The Serpent deceived me. Therefore we remembering these things, come, let us raise and stir up ourselves, before we be overtaken, before that great day of the Lord come and appear, of which the Prophet saith; 
Mala, 3.  Behold, it cometh, and who shall endure it? Or who shall abide the day of his coming? That is a fearful day of hurly burly, and of darkness. But thou wilt say; How then may I escape these foresaid evils? I will tell thee: not only keep thy body pure and unspotted, but when thou hast suffered injury, do good for it, if thou be'st accused, be thou patiented. When thou dost fast, be not boasting of it; for fasts are not commended for abstaining from meat, but for abstaining from sin. Search the Scriptures, & see how first the Prophet seethe a Hasill-wand, and afterwards a burning Cauldron, demonstrating unto us, that the fire doth consume those that do not bear the chastisement and correction of the rod. So by Moses the pillar of fire showed, 
Exod, 19,  that they that observe the law, receive the light, but the disobedient receive fire. Read the Scriptures of our Saviour, and learn, how that when we go hence thither, 
Psalms, 49,  no body can help us. The brother shall not redeem the brother from endless torments, nor the friend his friend, nor the parents their children, nor the children their parents.  
And what do I speak of miserable men, when as if Noah, job, and Daniel come, they cannot entreat the judge? But thou wilt say; Whence may I know this to be true? Look upon him that having not his wedding garment, was excluded, and none entreating for him. Look upon him that had the talon committed unto him, and did not increase it, and how for him no body entreateth. Look upon the five Virgins, shut forth, neither the other five entreateth for them, which also Christ calleth foolish; because, after they had trodden pleasures under their feet, after they had cooled the furnace of concupiscence, than they were found fools, and not without cause, because they observing that great duty of Virginity, did not keep that small commandment of Humility. Look upon the judge in the day of judgement, placing the Sheep on his right hand, and the unprofitable Goats on his left, and saying to those on his right hand: Come ye blessed of my Father, receive a kingdom prepared for you. But those on his left hand to be cast into utter darkness, and that no body doth help and secure them being cast out. For it is a true speech; Behold the man and his work. 
Luke, 16.  Thou hast heard how Dives never pitying Lazarus, was tormented with flames, & desired a drop of water. Thou knowest how that Abraham himself could not ease his pains, although he desired and beseeched him. Therefore hereafter we regarding and respecting ourselves, before we are confounded and utterly cast down, let us give the glory to God. It is better here that thy tongue should be dried up through fasting, then to keep it moist, and there to desire that moisture, which being denied, is eternal pain. Hear with small labour we may avoid great torments. 
Certain excellent comparisons.  And if we be so delicate and tender in this life, that we can not suffer patiently a fever of three days, how shall we in the life to come be able to suffer everlasting fire? If we do fear the sentence of death pronounced of an earthly judge, which taketh only from us life of a few years: why do we not fear the sentence of this judge, which depriveth us utterly of an eternal life? If we are terrified seeing the execution of some horrible punishment, which in this world is inflicted upon some malefactor, when we see the Sergeants with the Hangman to draw the malefactor to punishment, to beat him, to hang and quarter him, or to burn him. Yet all these are rather solaces than sorrows, if they be compared with the punishments to come. For these torments are ended together with life; but there neither the worm shall die, nor the tormenter shall be wearied, nor the fire shall ever be extinguished. In so much, that if all things, which thou shalt compare with this punishment, be fire, be sword, be beasts, be what torment thou wilt, yet it is a sleep, and a shadow in comparison of this. But what will the condemned do, when they see themselves deprived of so great a good, and condemned to so great misery? What will they do? What will they say? How will they breath? And all these in vain. For after the ship is drowned, the Sailors are for no use: neither is a Physician profitable, when the diseased die. Then although too late, they shall disclaim their errors, 
Repentance too late.  and say, this was to be done, and this not. Although we often have been admonished, yet we have not obeyed. Then the jews at the length shall acknowledge him, that cometh in the name of the Lord, but this too late knowledge shall nothing profit them. For there shall be no time. O us wretched and miserable, 
Our accusers.  what shall we bring for our excuse in that day, when as heaven, the earth, the Sun, the Moon, the day, and the night, with all things that are in the world, shall accuse us, and shall cry out for revengement upon us, bearing witness of our evils? Yea, if all should hold their peace, yet our own conscience would lift up her voice against us, and accuse us. All these things are out of Saint Chrisostome; by which it is manifest, how greatly he shall be stricken with a vehement fear, who shall come unprepared to this sentence. This same Saint Ambrose feared, 
Ambro●e upon Luke.  when he saith: woe unto me, if I shall not rise at midnight to confess and praise thee o Lord. Woe to me, if I shall deal craftily with my neighbour. Woe unto me if I shall not speak the truth. The axe is laid to the root of the tree; let it bring forth those fruits of grace, which it should of repentance. The Lord is at hand, that requireth fruit, he giveth life to the fruitful, but casteth the barren into the fire.   

THE NINTH TITLE. That man is bound to the exercise of Virtue, by reason of the third last thing that happeneth unto him, which is the glory of Heaven. CHAP. IX.  
EVery one of those things, which hitherto we have spoken of, by very good reason ought to have sufficient force to inflame our minds with the love of Virtue. But because the hardness of man's hart is so great, that after all this it cannot be moved with all these; we will add an other motive, 
What things are handled in this chapter.  no less effectual than the precedent. It is the greatness of the reward, which Virtue promiseth to her lovers: that is, the glory of Heaven; in which two things are to be especially looked unto: the one is the excellency and beauty of the place, that is, of the heaven of heavens: the other is the dignity and greatness of the King, that dwelleth there with all his elect.  
As touching the first: 
The beauty of heaven is gathered by conjectures.  how great the beauty is, and how great are the riches of this place, no human eloquence can utter: but by certain conjectures we may come as it were aloof of to some knowledge of it. 
The first conjecture is the end.  Amongst these conjectures the first is the end of that work: for the end is one of the circumstances, which are wont especially to declare the condition and excellency of a thing. The end therefore for which the Lord hath made this place, is, that by it he might manifest his glory. For although he hath created all things for his glory, 
Prover, 16.  as saith Solomon, yet properly and peculiarly he is said to have created heaven for this end; for in it after a more special manner, his dignity, greatness, and magnificence doth shine and appear. For even as King Assuerus, that reigned from India even unto Ethiopia, 
Esther, 1.  over an hundred, and seven and twenty provinces, made a great feast unto all his Princes and his servants, even the power of Persia and Media, in the City of Susan, by the space of an hundred and fourscore days, and that with all majesty, cost, and royal magnificence: that he might show the riches and glory of his kingdom, and the honour of his great majesty: So the great King of Kings determined to make a most solemn and sumptuous feast in heaven: not by the space of any time, but throughout all eternity: that in it he might show the unmeasurableness of his riches, of his wisdom also, of his liberality and goodness. This is that feast, of which the Prophet Esay speaketh, 
Esay, 25.  when he saith; And the Lord of Hosts shall make to all people in this mountain a feast of fat things, even a feast of fined wines, and of fat things full of marrow, of wines fined and purified. That is, of meats most delicate, most precious, and most sweet.  
If therefore the Lord God doth make that solemn feast, that in it he may manifest the greatness of his glory: if his glory be so great, what shall the feast be? What the riches? How precious all things that to this end are prepared? 
The power of the Lord.  But we shall understand this better, if we consider the greatness of the power of this Lord. His power is so great, that with one word he created this admirable frame, and that with one word in like manner he can destroy it again. Neither could he have created one world with one word, but infinite world's: & in like manner again he could have destroyed so many with one word. Furthermore, whatsoever he doth, he doth it without labour: so that with the same facility, that he created a small Pismire, he could have created the greatest Cherubin and Seraphin: for he feeleth no burden, he sweateth not under a greater weight, neither is he eased of a less. For he can do all things that he willeth, and whatsoever he willeth, he worketh by his only will. Tell me therefore, if the power of this Lord be so great, and if the glory of his most holy name be so great, & so unmeasurable his love, what thinkest thou will be his house, the joy, & the feast, which he to this end hath prepared? What can be wanting to this work, 
Reasons why heaven should be absolute & perfect.  why it should not be absolute in every respect? There shall be no defect of his hands, because he is infinitely mighty and powerful. There shall be less defect of his brain, because he that made it, is infinitely wise. There shall be no defect of his will: because he is infinitely good. Neither shall this work be hindered through want of riches, because the maker is the Sea and Ocean of all treasure. What then will this work be, where there is such and so great preparation? What shall that work be, that cometh out of that shop, in which such workmaisters' work together, as are the omnipotency of the Father, the wisdom of the Son, and the goodness of the holy Ghost? Where the goodness willeth, the wisdom disposeth and ordereth, the omnipotency can do all that, which the goodness willeth, and the wisdom ordereth, although all these are one and the same in divers persons.  
We have also an other conjecture, 
The second conjecture.  meet for this purpose, not unlike to the former: For God prepared not this house only for his own honour, but for the glory and honour also of his elect. Consider therefore how careful God is to honour his friends, 
john, 12.  and to perform his promise, by which he promised that he would honour all them that do administer unto him. 
All things obey the righteous even in this world.  This is manifested by the effect, seeing that he hath given to them that live in this world, dominion, and rule over all creatures. This is manifest in josua; at whose commandment the Sun stood unmovable in the midst of heaven: no otherwise then if he had had in his hands the bridle of the frame of the whole world, 
josua, 10.  The Lord obeying (as the Scripture saith) the voice of a man. 
4, Kings, 20.  We see the like in Esay; who gave to King Hezekiah his wish, whether he would, that the shadow of the Sun should go forward ten degrees; or go back ten degrees, for with the same facility that he could do the one, he could do the other. Is not the like power seen in Elias, 
3, Kings, 17, 18.  who by his word stayed the clouds that they should yield no rain as long as he pleased? And afterwards by the virtue of his prayer, he brought back the clouds and obtained rain, and watered the earth with showers and dews? Not only such things in life are granted unto the Elect, but the Lord doth honour them so far, that he hath given this power after death to their bones and ashes. 
4, Kings, 13.  Who will not praise God, that the bones of dead Elizeus revived a dead man, whose body through fear of the thieves of Moab was cast into the Sepulchre of the Prophet? Yea, 
Acts, 5.  he hath not only given this virtue unto the bones and ashes of his elect, but also to their shadows, the shadow of Peter restored them to health, whom it shadowed. O admirable God, o exceeding and infinitely good, who hath given to man what he took not to himself, 
Christ gave more to his Saints then he used himself.  or which he himself used not: for it is not read of Christ, that his shadow healed the diseased, which notwithstanding the Scripture testifieth of Peter.  
If God be so ready to honour his Saints, yea in a time and place not ordained nor destined for their reward, but appointed for labours and miseries: how great dost thou think that glory will be, which he hath prepared for his beloved, in a place proper for reward and recompense, to honour them, and that he may be honoured in them? He that so greatly desireth to bestow honour, and can so easily do it, let every one consider with himself, how ample, precious, rare, and magnificent those things ought to be, which he hath prepared for the honour of his Elect? In this place also may be considered the incomparable liberality of this Lord, in rewarding the services of his servants. The Lord commanded the Patriarch Abraham to sacrifice his only and dearly beloved son, who being obedient to the commandment, and preparing himself to the sacrifice, 
Gen. 22.  he heard of him. Now I know that thou fearest God, seeing for my sake, thou hast not spared thine only son. By myself have I sworn, because thou hast done this thing, and hast not spared thine only son. Therefore will I surely bless thee, and will greatly multiply thy seed, as the stars of the heaven, and as the sand which is upon the Sea shore, and thy seed shall possess the gate of his enemies. Moreover, amongst thy sons I will give thee one, who shall be the Saviour of the world, and he shallbe both thy son, and the son of GOD. Doth this seem unto thee an ample reward? This is a reward worthy of God; for God is God in all things. He is God in recompensing; he is God in correcting; he is God in all other things.  
David on a certain night considered with himself, how he himself dwelled in a house of Cedar trees, and the Ark of GOD remained within the Curtains: and he began to think of building an house unto the Lord. And the same night, the word of the Lord came unto Nathan, 
2, Reg, 7.  saying: Go and tell my servant David, thus saith the Lord: wilt thou build me an house for my dwelling? I do swear unto thee, I will build thee an house for ever, and for all thy posterity with a perpetual kingdom: neither shall my mercy departed from it. So he said, and so he did: for to the coming of Christ they reigned in the house of juda, who descended of the family and seed of David, whom Christ followed, who shall reign for ever. Therefore, if the glory of Heaven be a recompense, and an universal remuneration of the divine worship and service done unto God of his Saints; & if God be so liberal in this recompense, it is no hard thing to conjecture, how great the glory to come of the blessed will be.  
We have another conjecture, 
The 3. conjecture.  if we consider how great the price is, which God requireth for this glory; notwithstanding he is so liberal and bountiful. 
The price that must be given for the celestial glory.  For after sin, he would not grant this glory to any man at a lesser price, then at the death & blood of his only begotten son, jesus Christ: insomuch that this heavenly life, is not given to man but for the death of God, and for the sorrows of God, celestial joy is given to man. And because God hanged upon the Cross between two thieves, now man reigneth amongst the assembly of Angels.  
Tell me (if by any mean it may be spoken) what manner of good is that, which that the Lord might give it unto thee, first he must sweat out his own blood? he must be apprehended, bound, beaten, mocked, crowned with thorns, and crucified? What will it be (I pray thee) that the Lord, who otherwise of his own nature is so liberal, hath prepared that he might give unto men, for this so inestimable a price? He that kuoweth well how to fish in this depth, he by this conjecture shall know the greatness of this glory, more manifestly then by all others which may be imagined.  
God also exacteth, as an appendix of this former, the greatest thing that may be exacted of man for this celestial glory; that is, he take up his cross, that he pull out his right eye, and cast it from him if it offend him; that he forsake Father and Mother, with all other things created, if they at any time, persuade any thing contrary to the divine commandments. And when we have done all things that we can, the Lord willeth, that we say that we are unprofitable servants: he willeth that glory be given unto him only, and all things to be esteemed as his sole and mere grace. Which he confirmeth by Saint john, when he saith, 
Apoc. 21,  I am Alpha and Omega, the beginning and the end, I will give to him that is a thirst, of the well of the water of life freely. Tell me, what once & how great are they thinkest thou, for the which the Lord requireth so hard things: which when we have given or done, yet he would have us to confess, that they are given unto us freely, of his mere grace? Tell me therefore, if the Lord our God be so magnificent, and so liberal in bestowing his graces, if his divine goodness hath granted to all men in this life, the use of things so different, if all the creatures of heaven and earth indifferently serve all, and the possession of them be common, as well to the unjust as to the just, who deservedly can doubt, that much greater are those supreme blessings, which he hath prepared only for the righteous? Who was ever found, that freely bestowed so great treasures upon him, to whom he was not indebted? How much greater will he give, if he shall be indebted to any? He that is so liberal in bestowing gifts freely, how liberal will he be in repaying and rewarding a debt? He that bestoweth so great things freely, what will he not give to him that continueth faithful? If the magnificence of those things which he giveth, be so inestimable, what shallbe the splendour of those things, which he will repay? Certainly it cannot be spoken, nor be expressed by any words, how great that glory will be, which the Lord will give to his Elect, seeing they are so great, which of his great bounty he bestoweth upon the unthankful.  
The situation and height of the place may somewhat teach us also of the quantity and quality of this glory: 
The fourth conjecture. The quantity & quality of the glory, by the greatness of the place. Psalms, 26.  that this heaven of heavens, which is above the seven Spheres, as it is greater than all the heavens, so it is the noblest of all, the most beautiful, the most glorious, and the most worthy. This place the Scripture calleth, The Land of the living: that he might signify, that this Land which we inhabit, is a land of those which be dead. But if in this region of death, the creatures be so noble, so precious, and so excellent: what shall those there be, in the land of the everliving? Turn thine eyes into what part soever thou wilt of this visible world, and behold how many and how beautiful things are found in it. Behold how spacious the greatness of the heaven is, how great the splendour is of the Sun, Moon, and of all the s tarres: how beautiful the earth is, being beautified and adorned with so great multitude and variety of plants, birds, and other living creatures.  
How pleasant a thing is it to see the plainness of the field, 
The beauty of the earth  the highness of hills and mountains, the greene's of Valleys, the streaming of fountains, the abundance of rivers, which like veins run through the whole body of the earth: and that which is more, what great pleasure it is to see the largeness of the Sea, full of so many and so admirable things? What be the standing pools? what be the lakes of pure and clear water? what other things be they, than the eyes of the earth, & the looking-glasses of heaven? What be the meadows clothed & adorned with the pleasantness of Roses and other flowers? No other thing then a clear heaven in a fair night, adorned with stars. What shall I speak of the veins of gold, silver, and other metals in most rich Mines? What of Diamonds Carbuncles, Emeralds, and other most precious gems, which seem to contend by their beauty and brightness, with heaven & with the stars themselves? What of the shapes, and the diversity of colours, which are seen in birds, and in other living creatures and flowers?  
Let the pleasantness of Art, if it please you, be joined to the beauty of nature, and the beauty of all things shall be doubled. Because by Art, divers and excellent pieces of curious workmanship are wrought in gold & silver; by Art vessels, images, and pictures are made no less pleasant than artificial; gardens and Orchards by singular industry are set and planted: buildings of Churches, palaces of Kings, are so cunningly made of gold, marble, and other things, that they carry men's minds into admiration & astonishment. If therefore in this base element, & the lowest of all, which is called the Land of the dead, there be so many, so delightful, beautiful, and pleasant things; how many, and how great thinkest thou, shall those things be in that highest place, which by how much it is higher than all the heavens, and all the elements, by so much it is nobler, by so much richer, by so much more beautiful? Especially, if we consider those celestial bodies, which are obvious to our sight (as are the stars, the Sun, & Moon) in splendour, in virtue, in beauty, and in perpetuity, by so many degrees to excel and exceed all inferior things; what then will those things do, which are hid from mortal eyes, and are only open to immortal sight? this excellency can scarcely be presupposed or thought upon.  
We know that there are three kind of places, appointed of God unto men in this life, 
The 5. conjecture. Three kind of places appointed to men, of GOD.  according to the diversity of times: the first is, the mother's womb after conception: the second, is this world, straightways after birth: the third, shall be heaven after death, if we have lived well. In these orders of places, there is that proportion, that by how much more the second is more excellent than the first, by so much the third is more excellent than the second, as well in the continuance and perpetuity of the time, as in the largeness and beauty of the place, and in all other things. For the diuturnity and longnes of the first life, it is certain that it is no longer than nine months: the second life at the most is but an hundred years: but the third is endless, and eternal. Moreover, the greatness of the place of the first life, is no larger than the womb in which it is contained: of the second, this large and spacious world: but of the third, the place is so much the greater and more spacious than the second place, by how much the second is larger than the first, and the same excellency that it hath in largeness and greatness, the same it hath in beauty, fairness, riches, and in all other things. If therefore this world by so much is more large, more beautiful, and more rich than the mother's womb; how great will the largeness, the beauty, the riches, the nobility be of that heavenly place?  
This same thing the difference of the inhabitants dwelling in these two places do manifestly declare. 
The 6, conjecture. From the nobleness of the inhabitants.  For the frame and fashion of the building ought to be suitable to the condition of the inhabitants dwelling in it. This, as we have said, is the land of the dead, that of the living: this is full of sinners, that of the righteous and just: this of men, that of Angels: this penitentiaries inhabit, that, those that have obtained the remission of sins: in this dwell the militant, in that the triumphant: to be brief, this is the habitation of friends and enemies, that of friends only, and of the elect. If therefore the difference of the inhabitants be so great, how great thinkest thou shall the difference of places be? Especially seeing that God doth make all places conformable to the inhabitants. 
Psal. 83.  Great and glorious things are spoken of thee thou City of God. Thou art large and great in space and latitude, fair and beautiful in fight and view, precious in matter, noble in society, sweet in exercises, rich in all blessings, and free from all evils. In all things thou art great, for he is the greatest that made thee, and the end is most excellent for which thou wast made; and thy inhabitants also are most noble, for whose use thou wast made.  
All these pertain to accidental glory. But there is an other glory greater without all comparison, 
Essential glory.  which is called essential, and consisteth in the sight and possession of God himself, of which Saint Augustine saith, he himself shall be the reward of Virtue, who gave Virtue, who shall be seen without end, loved without loathing, and praised without weariness. In so much that this reward is so great, that a greater cannot be: because it is neither heaven, nor earth, nor sea, nor any other creature: but the Creator himself, and the Lord of all, who also as he is one, so he is the most pure and simple good, in whom all other good things are found.  
For the further intelligence of this thing, we must know, that one of the wonderful things, which are in this substance, is this, that we have spoken of; that is, that it being but one and the most simple, yet it includeth all the perfections of all things, and that in the highest eminency of perfection. For seeing that he is the Creator and maker of all, 
God is the perfection of all things.  and it is he that governeth, and directeth all to their last end and perfection: it cannot be, that he hath not that, he giveth to another, or laboureth with any penury of that thing, that he so abundantly distributeth to others. Hence it is that all the blessed spirits do rejoice in seeing all things in him alone; yet every one according to the proportion of that glory, which they have gotten. For even as now the creatures are as it were looking glasses, in which the beauty of God may after some manner be seen; so then God shall be the looking glass, in whom the beauty and fairness of all creatures shall be seen: and that vision shall be much more perfect, 
God all in all.  then if it were seen in the creatures themselves. So that God will be there the universal good of all his Saints, the perfect felicity and satiety of all their desires. There God will be a looking glass to the eyes of his Saints, music to their ears, Nectar & Ambrosia to their palates, and ordoriferous Balsanum to their smelling. There we shall see the variety and beauty of the seasons, the pleasantness of the Spring, the brightness of Summer, the fruitfulness of Autumn, and the quiet of Winter. To be brief, there shall be whatsoever may delight our senses, and every faculty of our souls. There (as Bernard saith) will be the fullness of light to our understanding, the abundance of peace to our will, and the continuance of eternity to our memory. There the wisdom of Solomon shall seem ignorance: there the beauty of Absalon shall seem deformity: there the strength of Samson shall seem weakness: there the life of those men, that lived at the beginning of the world, shall be as it were death: to conclude, there we may worthily call the treasuries of all Emperors and Kings, stark beggary and poverty.  
If these things be so, o wretched man, (as they are in deed) wherefore, and to what end dost thou desire to stay longer in the Land of Egypt, and to gather stubble? Why dost thou drink troubled and foul water out of all cisterns, despising the vain of felicity, and the fountain of living waters? Why dost thou love to beg and ●o live of alms, when thou shalt find such abundance in heaven? If thou desirest pleasure, lift up thine hart, and see how delightful that good is, that containeth in it the delight and pleasure of all good things. If this life created doth please thee, how much more shall that life please thee, which created all things? If health given make thee merry, how much more shall he make thee merry, that giveth all health? If the knowledge of the creatures be sweet and acceptable, how much more sweeter shall the Creator himself be? If beauty be acceptable unto thee, it is he at whose beauty the Sun and Moon admire. If thou desirest nobility, he is the fountain and original of all nobility. If thou desirest long life and health, he is eternal life. If thou desirest satiety and abundance, he is the fullness of all good things. If thou delightest in the wel-tuned music & harmony of mortal men; there Angels do sing most sweetly, & the Organs of the City of God, are heard there with great delight and pleasantness. If the friendship, familiarity, and society of good men do like thee; there thou shalt find all the elect, having one mind and one hart. If thou thirstest after riches and honours, in that house of the Lord they are found in great abundance. To conclude, if thou desirest to escape all kind of punishments, tribulations, and miseries; there thou shalt find liberty and freedom from them all.  
God commanded in the old law, 
The mystery of Circumcision.  that upon the eight day Circumcision should be celebrated; that secretly he might let us understand, that upon the eight day of our Resurrection, which succeed the seventh day of this life, God will circumcise and cut off all the griefs, sorrows, miseries, and calamities of them, that for his love whilst they lived have circumcised and cut off their appetites, lusts, and sins. What thing then can be found out more blessed or happy, than this estate of living, most free from all kind of misery? 
Augustine in the 17, chapter of his Manuel.  What, saith Saint Augustine, is more blessed then this life, where there is no fear of poverty, no infirmity of sickness? No man is hurt, none angry, none envieth, no concupiscence is kindled, no appetite of meat, no ambition of honour or dominion, doth urge or move thee. There is no fear of the devil, no deceits of devils; the terror of hell is far of, there is neither death of body or soul, but a pleasant life through the gift of immortality. Then there shall be no mischiefs, no discords: but all agreement; because there shall be one concord of all the Saints. Peace and joy embrace all things, all things are at quiet and rest, there is continual brightness and shining, not that which is now, but much more bright and clear, 
Apoc, 21.  because that City, as it is read, needeth neither Sun nor Moon: but the Lord almighty shall enlighten it, 
Dan. 12.  and the Lamb is the light of it. Where the Saints shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever. Wherefore there is no night, no darkness, no concourse of clouds, neither any distemperature or unseasonableness of heat or cold: but there shall be such a temperature and moderation of all things, which neither the eye hath seen, 
Esay, 64.1, Cor. 2.  nor the ear hath heard, neither hath it entered into the hart of man: except of them, who are found worthy to enjoy it, whose names are written in the book of life. But above all these things it is, to be consociate with the assembly of Angels and Archangels, and of all the celestial powers: to behold the patriarchs, and Prophets, to see the Apostles, and all the Saints: to see also our parents. These are glorious, but much more glorious is it, to behold the countenance of the Lord, and to see that light not to be circumscribed; that will be superexcellent glory, when we shall see God in himself, we shall see and shall have him in us, whom to behold there shall be no end.  

Augustine in the 15. chapter of his Manuel All things to be suffered for the heavenly glory.  O my soul, saith the same holy man, if we daily should suffer torments, if for a long time we should endure hell itself, that we might see Christ in his glory, and have society with his Saints: were it not a thing worthy to suffer all bitterness and all cross, that we might be partakers of so great good, and so great glory? Therefore let the devils lie in wait for me, let them prepare temptations: let fastings weaken my body, let hard and coarse clothing afflict my flesh, let labours oppress me, let watchings dry me up, let this man cry out against me, let this or that disquiet me, let cold benumb me, let my conscience murmur against me, let heat burn me, let my head ache, let my hart boil within me, let my stomach fail me, let my countenance wax pale, let every part of me be enfeebled; let my life forsake me in grief, and let my years end in sorrow: let rottenness enter into my bones, and flow under me, so that I may rest in the day of tribulation, and that I may ascend to the holy hill. For what shall be the glory of the righteous? How great the joy of the Saints, when as every face shall shine as the Sun? Hitherto S. Augustine.  
If this good be so great, and so universal, what shall the felicity and glory be of those blessed eyes, which shall behold all these things? How excellent a thing will it be to see the beauty of this City? And the glory of the Citizens? The face of the Creator? The magnificence of the buildings? The riches of the Palace, and the common joy of that Country? How pleasant a thing will it be to see the orders of the blessed Spirits? The authority of that holy Senate? And the majesty of those venerable Seniors and Elders, 
Apoc. 4.  which Saint john saw, Sitting upon thrones in the sight of God, clothed in white raiment, and having on their heads crowns of gold? How sweet and how pleasant will it be to hear those sweet angelical voices, the consent of their music most excellently composed of master singers, such Psalmody of such holy singers, such Symphony so metrically ordered, not of four or five voices, as that is which we now use, but tuned and ruled with the variety of so many numerous and harmonious voices, as there be Elect? What great pleasure will it be to hear their most sweet songs, which S. john heard in his Revelation. 
Apoc. 7.  And they worshipped God, saith he, saying; Praise and glory, and wisdom, and thanks, and honour, and power, and might be unto our God for evermore, Amen.  
If the glory and pleasure be so great to hear this harmony and consent of voices; what will it be to see the concord of bodies and souls so conformable and uniform? But how much more admirable will it be, to behold so great union of men and Angels? What do I say of men and Angels? Yea, so great an union between man and God himself? Above all these it cannot fitly be imagined, how acceptable and welcome a thing it will be to see those most spacious fields, and fountains of life, and those most delicate feedings upon the mountains of Israel. What will it be to sit at that royal table, to have a place amongst those invited Nobles, and to dip thine hand into the dish with God, that is, to enjoy one and the same glory of God? There the Saints shall rest, shall rejoice, sing, praise, and going in and out, they shall find pastures of inestimable delight. If the rewards of Virtue be so great and so precious, which our Catholic faith do promise us, who will be so blind, slothful, negligent, and so perverse, that is not moved to contend with his whole strength, for the obtaining of a reward so copious, ample, and large?   

THE TENTH TITLE. That the last of those four last things, that happen unto us, that is, Hell fire, doth bind us to seek after Virtue. CHAP. X.  
THE least of those good things, which hitherto we have remembered, aught to be sufficient to beget a love of Virtue in our minds, by which we may obtain so great blessings. Now if to this unmeasurable glory, the greatness of the torments of hell be added, which are prepared for the wicked, who will be so hard hearted, and of so rebellious a mind, that vices being forsaken, will not hereafter willingly embrace Virtue?  
For the ungodly and perverse shall not comfort themselves with this voice, Be it that I am wicked & ungodly; what then? Shall I not enter into that heavenly glory? Shall I not rejoice with God▪ In this consists all my punishment. Of other things I am not careful, because I shall have neither glory, nor any other punishment. 
There are but two ways.  O my brother, thou art deceived, the matter stands not so. For it is of necessity, that one of these must happen unto thee; that either thou shalt reign eternally with God, or that thou shalt be tormented with the devils in everlasting flames. For between these two extremes, there is no mean.  

jeremy, 24.  This is excellently shadowed out unto us, in the figure of those two baskets, which the Lord showed unto the Prophet jeremy before the gate of the Temple: for one basket had very good figs, even like the figs that are first ripe: and the other basket had very naughty figs, which could not be eaten, they were so evil. The Lord by this spectacle, would show unto his Prophet two kinds of men, one, to whom he would show mercy, the other, that he would punish according to his justice. The estate and condition of the first kind of men was passing good, neither can a better be given: of the other exceeding ill, than which a worse cannot be found. The condition and lot of the good is to see God, which is the chiefest of all blessings: but the misfortune and unhappiness of the wicked shall be, to be deprived forquer of the sight of God; which evil is the worst of all evils. These things ought they diligently to consider, and always to meditate upon, who fear not to commit sin, when as they see so great a burden, and so cruel and direful punishment appointed for sin.  
Porters and carriers, 
A similitude.  when they are called to carry a burden on their shoulders, first they look diligently upon it, than they peise and lift it up, and try whether they be able to undergo it, and whether they can carry it; and thou o miserable man, to whom sins are so pleasing, that for a little pleasure, hast enthralled thyself to carry the burden of it; ah mad man, first prove and assay how great the weight is of the burden, (that is, of the punishment, which thou shalt suffer for this pleasure) that thou mayst understand, whether thou hast strength to bear it.  
That this proof may be made more conveniently, I will bring hither a certain consideration, by the which after some manner thou shalt be able to understand the quality and greatness of the torments of hell: that thou mayst make a trial, whether thou be'st sufficient to bear the burden, which thou undertakest to carry, 
The greatness of the punishment by reason of the greatness of God.  when thou sinnest. Let this then be the first consideration, the greatness and infinite immensity of God, who will chastise and punish sin, that we may see what an one God is in all his works. This is it that I would say, that God is great and admirable in all things: not only in the sea, in earth, and in heaven: but also in hell. In so much, that if the Lord be God in all his works (as we see that he is) he will be God also in his wrath, in his justice, and in the punishment of sinners. For this cause the Lord saith by jeremy, 
jeremy, 5.  Fear ye not me, or will ye not be afraid at my presence, which have placed the sand for the bounds of the Sea, by the perpetual decree that it cannot pass it, and though the waves thereof rage, yet can they not prevail, though they roar, yet can they not pass over it? That is, over the limits appointed of me. As if he should say, is it not meet that ye fear the arm of the Lord so mighty, whose greatness this admirable work doth sufficiently show? He therefore that is great in all his works, shall he not be great in punishing of sinners? He that for one thing is worthy, whom we do reverence and adore, shall he not be worthy for an other thing, that he may be feared? For this cause the same Prophet, although he was innocent, and sanctified in his mother's womb, so greatly feared the Lord, when he said; 
jerem. 10.  There is none like unto thee, o Lord: thou art great, and thy name is great in power. Who would not fear thee o King of Nations? For to thee appertaineth the dominion: for among all the wise men of the Gentiles, and in all their kingdoms there is none like thee. And in an other place, I kept me far off from men, because my hart was full of the fear of thy wrath. Although this Prophet was certain that this wrath was not kindled against him, yet it was so great that it brought fear upon him. Therefore it was said very well, 
Psal. 105. job, 26.  That he beholdeth the earth, and he maketh it to tremble, he toucheth the mountains and they smoke. And that the stars and pillars of heaven tremble and quake at his reproof. And it is said of him not without reason, that before his majesty those great principalities and supreme powers do tremble; not because they are not secure of their own glory, but because the greatness of the divine Majesty doth strike fear and trembling into them. If therefore they that be perfect be not without fear, what shall they do, that are guilty and contemners of the divine Majesty? They are those, upon whom he will pour out the fury of his indignation. This is one of the principal reasons, why the greatness of this punishment is to be feared, as S. john plainly teacheth in his Revelation, where he after this manner speaketh of the scourges and torments of the lord 
Apoc. 18.  Therefore shall her plagues come at one day (he speaketh of Babylon) death, and sorrow, and famine, and she shall be burnt with fire, for strong is the Lord God, which will condemn her. The Apostle also was not ignorant of the strength of this Lord, and therefore he said, It is a fearful thing to fall into the hands of the Lord. 
Heb. 10.  It is not a fearful thing to fall into the hands of men, because they are not so mighty, but we may escape their violence, and fly from their fury; neither have they such authority, that they can thrust the soul into hell. Therefore our Saviour said to his Disciples; Fear not them that kill the body, 
Math. 10.  but cannot kill the soul: but rather fear him, who can cast both body and soul into hell fire. These be the hands, into which the holy Apostle saith that it is a fearful thing to fall. Of these things it is no hard matter to gather, what is the nature of those hands, of which Ecclesiasticus speaketh; If we do not repent, 
Ecclesi. 2.  we shall fall into the hands of the Lord, and not into the hands of men. By all which it is most manifest, that as God is great in power, in Majesty, and in all his works, so he will be great in wrath, in justice, and in the punishments of the wicked.  
The same also is yet more plainly seen in examining the Divine justice, 
The greatness of the justice of GOD.  the effects and executions of which, be these punishments. This is after some manner known by the effects, that is, by the fearful punishments of God, inflicted at divers times upon wicked men, sundry of which are remembered in the Scriptures. 
Numb. 16.  How terrible was the punishment of Dathan and Abiron, and of all their complices, whom the earth (opening her mouth) swallowed up, with their Tents, and all their substance, and they went quick into hell; because they had stirred up sedition against Moses and the Priests? Who ever heard such like kind of threatenings as those that are read in Deuteronomie? and they are purposed and threatened against them, who do not observe the Law of the Lord: where amongst other horrible and fearful threatenings, 
Deut, 28,  thus saith the Lord; Thou shalt be besieged in all thy Cities, throughout all thy Land which the Lord thy God hath given thee. 
The husband without the knowledge of his wife, shall eat his sons, and so shall the wife without the privity of the man, that they might eat alone.  And thou shalt eat the fruit of thy body, even the flesh of thy sons and thy daughters, which the Lord thy God hath given thee, during the siege and straightness wherein thine enemies shall enclose thee: So that the man that is tender and exceeding dainty among you, shall be grieved at his brother, & at his wife that lieth in his bosom, & at the remnant of his children which he hath yet left. For fear of giving unto any of them of the flesh of his children, whom he shall eat, because he hath nothing left him in that siege and straightness, wherewith thine enemy shall besiege thee in all thy Cities. The tender and dainty woman among you, which never would venture to set the sole of her foot upon the ground, for her softness and tenderness, shall be grieved at her husband which lieth in her bosom, and at her son, and at her daughter, and at her after birth, that shall come out from between her feet, and at her children, which she shall bear: for when all things lack, she shall eat them secretly, during the siege and straightness, wherewith thine enemy shall besiege thee in thy Cities.  
Horrible and to be trembled at are these punishments: yet both these, and all other, with which men have at any time been punished in this world, are no other thing then a small shadow, and a figure of those punishments, which tarry for the damned in the other world: for that shall be the time in which the Divine justice shall shine, upon and against those, that here have refused his mercy. But if the shadow be so horrible, who shall be able to sustain the truth of the matter, and the thing itself? If now, when as the Divine justice is as yet tempered with mercy, and the cup of the wrath of the Lord is mixed with the water of his grace, be so bitter; what will it be, when it shall be drunk pure without mercy, especially of those that would show no mercy to their neighbour; although the punishment will always be less, than the desert and merit of the sin?  
Neither only doth the greatness of the justice argue the greatness of the punishment; 
Of the mercy of God, the greatness of the punishment is gathered.  but also the greatness of the mercy, of the goodness of which wicked men presume so much. For what is more admirable, then to see GOD clothed with man's flesh, and in it to suffer all kind of torments & reproaches▪ even from his entrance into this life, to his going forth of it, which he ended upon the Cross? What greater mercy, then to come into this world, and to take upon him the debts of the whole world, that he might disburden the world of them? & to shed his blood for them who shed his blood? Therefore, as the works of the Divine mercy are admirable, so are the works of the Divine justice to be feared: for there is not in God lesser or greater, but seeing that God is wholly and all that he is in himself, therefore as much as his mercy is, so much necessarily is his justice, 
A similitude.  in those things that pertain unto it. For even as by the greatness of one arm, we gather the quantity of the other; so by the greatness of the arm of the Divine mercy, we measure also the quantity of the Divine justice: seeing that there is one and the same measure of them both.  
Now therefore tell me (I pray thee) if in that time in which GOD would show his mercy to the world, 
The two coming of Christ compared.  he wrought so admirable things, and so incredible to the world, that the world supposed them to be foolishness: when the time of his second coming shall approach, in which he determineth to show the greatness of his justice, what dost thou think that he will do? having so many more greater occasions, by how much there shall be more and greater offences of men. For the mercy of GOD had not any thing that might provoke it, or desire it, seeing there was nothing in man's nature, that might deserve it: but the Divine justice shall have so many pricks, motives, and pullers on for revengement, as there hath been sins committed in this world: and of these sufficient conjectures may be taken, how great and how terrible the Divine justice will be. This thing Saint Bernard excellently declareth in a certain sermon of the Nativity of our Lord: 
In his first Sermon of the Nativity of our Lord.  Look how mild & gentle he was (saith he) in his first coming, so hard and inexorable will he be in his second: and as now there is no man that may not be reconciled, so after a short time, there shallbe no man that may. Because, as the gentleness and benignity appeared beyond all hope and esteem, so we must expect the sharpness and severity, of the judgement to be. God is unmeasurable & infinite in justice, as he is in mercy: great to pardon, great to punish: but mercy doth challenge the first place, that if we will, justice might not be found, upon whom it should be extended. This saith Bernard. By this it sufficiently appeareth, how that by the mercy of God, the quantity of his justice may be gathered.  
The divine Psalmographer doth most excellently show them both; 
Psalms, 68  This is our God (saith he) even the GOD that saveth us: and to the Lord God belong the issues of death. Sure God will wound the head of his enemies, & the hairy pate of him that walketh in his sins. Thou seest by these my brother, that the Lord is as severe to his enemies, and to those that rebel against him, as he is kind and merciful to his friends. The same thing the Divine patience doth most plainly teach, which he useth as well towards the whole world, as towards all sorts of men, good and evil. For we see many men so disordered and dissolute, and of so reprobate a life, that from the first time that they begin to open their eyes of reason, even to the last day of their life, do consume and spend the greater part of their life in offending God, and contemning his divine commandments: having neither respect nor regard of the promises, threatenings, benefits or counsels of God, or of any other thing. Nevertheless, in all the time of their life, the great goodness of God waiteth for them with great patience, not cutting off the thread of their life: not ceasing to call them by many ways to repentance, although he see no token of amendment in them. But when that long patience shall come to an end, if he shall pour upon them the storehouse of his wrath, (whom so many years by little and little he hath been gathering into the bosom of his justice) with what force, with what violence, thinkest thou that they shall be overwhelmed?  
What other thing would the Apostle signify, when he said, Despisest thou the riches of his bountifulness, and patience, & long sufferance, 
Rom, 2.  not knowing that the bountifulness of GOD leadeth thee to repentance? But thou after thine hardness, and hart that cannot repent, heapest unto thyself wrath, against the day of wrath, & of the declaration of the just judgement of God. Who will reward every man according to his works. What is it that he saith, thou heapest wrath unto thyself, but that he may signify, that as one gathering a treasury, doth daily add a penny to a penny, & doth heap riches to riches, for so the mass doth increase: so the Lord doth every day enlarge the heap of his wrath, as the wicked man by his ill actions, doth increase accounts to be rendered for them. Tell me (I pray thee) if any man in gathering treasure, should so closely and diligently stick to it, that neither any day or hour should pass, in which he would not add somewhat to it, and that by the space of fifty or sixty years: if at any time afterwards he should unlock his door, & enter into his treasure house, what great store of treasure should he find there? O unhappy man, dost thou not mark, that neither day nor hour passeth, in which thou dost not augment the heap of God's wrath, which is reserved for thy destruction? that is, increased and augmented by every sin that thou committest. For although there were no other thing, but the dishonest look of thine eyes, the impure thought, or unclean desire, and the hatred of thine hart, the word and perjury of thy mouth, these were enough alone to fill the whole world. But if to these all thy other vices & sins be joined, meditate (I pray thee) what an unmeasurable mass of the wrath of GOD thou hast heaped to thyself by the space of so many years? If the ingratitude and maliciousness of perverse men be well searched into, they will show unto us the greatness of the Divine punishments.  
That this is true consider the goodness and liberality of GOD towards men: consider moreover that which he did and said in this world, with that which he suffered for them all. Consider also the commodities and necessaries for the use of men, prepared of him, that they might live well: and all other things that he hath pardoned unto sinners, or winked at, how many blessings he hath bestowed upon them, and from how many evils he hath delivered them, and many other kind of favours and benefits, which daily he bestoweth upon them. All these things increase and multiply the heap of God's wrath. Moreover, call to thy mind, the forgetfulness and negligence of men towards God, and also their ingratitude and rebellion, lastly, their blasphemies and contempt, as well of God himself, as of his commandments; which are so great, that not only they look for no gain or profit of their sinning, but oftentimes, of only maliciousness, they tread foolishly all that under their feet, which the Lord hath commanded. He therefore, that without any reverence or shamefastness despiseth so great a Majesty, no otherwise then if he were some Figtree God; who so often, 
Heb. 10.  as Paul speaketh, hath trodden underfoot the son of God, and hath counted the blood of the Testament as an unholy thing, wherewith he was sanctified; he that so often hath crucified him with his works, worse than the works of Pagans, what other thing is to be looked for of him, when the hour of rendering an account shall come, then that he give the honour to God, 
The punishment ought to be like to the sin.  or suffer so much punishment, as he hath injured God? For seeing that GOD is a just judge, it is his duty to beware, that the punishments be not less than the injuries done: but that they be like to the sin of him who hath been injurious. In this case, if it be God to whom the injury is done, what sentence shall be pronounced against the body and soul of the condemned, that the injury done may be recompensed by worthy punishment? But if in the satisfaction of the offence done to God, the blood of the son of God was necessary, in supplying the dignity of the person, which was wanting & failing for the greatness of the punishment, what shall it be, when the recompense shall be performed, not by the dignity of the person, but only by the severity of the punishment?  

From the person of the executioner, that is, of the devil, the greatness of the punishment is gathered.  But let us come from the condition of the judge, to the condition and quality of the executioner (whose part it will be to execute the sentence and decree of the judge.) If it be demanded who it shall be, I say that it shall be the devil. From whose hands what is to be hoped, I think that no man will doubt. Yet that thou mayst understand after some manner, how great the cruelty is of the executioner: I pray thee consider, how cruelly he handleth them, which are committed to his power, as was holy job. Thou dost see this cruel Tyrant after that manner tyrannising over this innocent man, 
job, 1.  that after a greater or more cruel manner, he could not tyrannize over any reasonable creature: having not the least pity or compassion. Did he not burn his sheep and his servants with fire brought from above? Did he not by the Sabaeans steal away all his Oxen and Asses, and by the Chaldaeans steal all his Camels, and slay his servants with the edge of the sword? Did he not overthrow his houses, and with the fall of them kill his children? Did he not at the last smite his body with sore biles, from the sole of his foot to the crown of his head, neither left him any other thing, besides a dunghill and a potshard to s●rape him? He left him a wife, and unsound friends, not for his comfort and solace; but that they by their speeches, might be as worms to gnaw and devour the very entrails and bowels of poor and miserable job. All these things he could, and dared to do against a man, God permitting it. But what cruelty and extreme tyranny did he practise against our Saviour, especially in that night, in which he was delivered to the power of darkness? This can not be expressed in a few words. If therefore this enemy, with all his confederate Catchpoles be so cruel, and so direful and extreme an executioner, and so bloody an enemy to all mankind: o wretched man, what wilt thou do, when thou shalt see thyself delivered into his hands, that he may exercise all his cruelty upon thee, according to the decree of the Divine justice? Alas this matter is too horrible. Neither must thou think that this punishment is for one night, for one day, or for one year, but that it shall endure for ever, that is, throughout all eternity. What doth it seem unto thee? dost thou think that thou art committed to the hands of a good man? O what an obscure & black day will that be, when thou shalt understand thyself to be committed to the power of Wolves so ravenous? But that thou mayst better understand, what friendship is to be looked for of these devils, I will relate unto thee a notable example, recorded long ago of Saint Gregory.  
There was of late, 
In the 4. book of his Dialog● chap. 37.  saith he, a certain young man that remained amongst us, his name was Theodorus, of a dissolute life, and most negligent of his health and safety. In this same plague which lately hath consumed the greater part of our people, he was strooken with it in his groin, and was brought to death's door. Whilst he was drawing to his last home, certain brethren came unto him, that they might pray to God for him. Now already the utmost parts of his body were dead, only vital heat remained in his breast. All the brethren began to pray so much the more earnestly for him, by how much he hasted more speedily to his end. Then on a sudden, he began to cry out to the brethren kneeling about him, and with his exclamations to interrupt their prayers, 
A fearful & horrible example.  saying; Depart, depart. Behold, I am given to a Dragon to be devoured, who by reason of your presence cannot devour me. He hath already swallowed up my head into his mouth; give place, that he may no more torment me; but let him do that he is to do. If I be given to be devoured of him, why am I delayed by you? Then the brethren began to say unto him: Brother, what is that which thou speakest? Call upon the name of jesus Christ our deliverer. He answered, saying: I would call upon the name of Christ, but I cannot; because I am oppressed with the scales of this Dragon. When the brethren heard this, they fell prostrate upon the ground, and began with tears to pray more fervently for his release and deliverance. And behold on a sudden, the sick-man began to cry out, saying; I give thanks to God, behold the Dragon which would have devoured me, is fled, he durst not stay, being feared by your prayers. Now pray, and I will pray with you, that God through Christ, would forgive my sins, for now I am ready to be converted, & to leave this sinful life, the which he did.  
Of the same devils Saint john speaketh in his Revelation, by the manner of an horrible figure. 
Apoc, 9 A description of the devils power.  And I saw (saith he) a star which was fallen from heaven unto the earth, and to him was given the key of the bottomless pit. And he opened the bottomless pit, and there arose the smoke of the pit, as the smoke of a great furnace, and the sun and the air were darkened by the smoke of the pit. And there came out of the smoke Locusts upon the earth, & unto them was given power, as the Scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree: but only those men, which have not the seal of God in their foreheads. And to them was commanded that they should not kill them, but that they should be vexed five months, and that their pain should be as the pain that cometh of a Scorpion, when he hath stung a man. Therefore, ● those days shall men seek death, and shall not find it, and shall desire to die, & death shall flee from them. And the form of the Locusts was like unto horses prepared unto battle, and on their heads were as it were crowns like unto gold, & their faces were like unto the faces of men. And they had hair as the hair of women, & their teeth were as the teeth of Lions. And they had Habbergions, like unto Habbergions of iron: and the sound of their wings, was like the sound of charet, when many Horses run unto battle. And they had tails like unto Scorpions, and there were stings in their tails. Hitherto Saint john. Tell me now, my brother, what was the mind of the holy Ghost, (for he is the Author of this Scripture) when under that horrible and fearful figure, he would signify the greatness of the scourges of the Divine justice? What other intent had he, then that by this terrible horror he might admonish men, that they be not unmindful what the wrath of the Lord God is, and what be the instruments of his justice: what be the punishments of the wicked, and what is the power of our adversaries: that we being admonished by the fearful terror of these things, may fear to offend God? For what is that star, which fell from heaven unto the earth, & to whom the keys of the bottomless pit were delivered, but that most bright Angel who fell from heaven, to whom was given the power of darkness? And what be those Locusts like unto Horses prepared for the war, but hellish Furies, Armies of damned companions, assistants, helpers, and ministers unto him, who are devils? what is the grass, what the green plants, which they are forbidden to hurt, but the just, who are green, and do flourish by the dew of the Divine grace, and do bring forth fruit to eternal life? Who be they that have not the seal of God in their foreheads, but they that have not the spirit of God, who is the seal of his servants, and of the Sheep of his flock.  
Therefore, against those miserable and wretched ones, such an Army of the Divine justice is prepared, that both in this life and in that to come, according to their merits, they shallbe tormented and tortured of the devils themselves, whom they have served, 
Exod, 8.  no otherwise then the Egyptians were vexed of the water-flies and frogs, which they adored for Gods. How horrible and fearful a thing will it be then, in that damned & cursed place to see so many terrible monsters, and hags so dreadful? How fearful will it be there to see that hungry Dragon, fretting and fuming with horrible madness: that great Behemoth, of whom it is said in the book of job, that his tail is like a Cedar, that drinketh up rivers, and feedeth on Mountains?  
Those things that hitherto have been spoken of us, do sufficiently declare, 
The conclusion.  how intolerable the punishments of the wicked shall be. For what is to be looked or hoped for of all them, but horrible punishments? What is to be looked for of the greatness and infiniteness of God, I say of the greatness of his justice, in punishing wicked men and sinners? what of the greatness of his patience, which so gently doth forbear, and expect the repentance of sinners? what of the multitude of his benefits, with which he doth load sinners, that with the sweetness of them, he might draw and allure them unto him? What of the greatness of his hatred, which he hath against sin? for that sin, that offendeth an infinite Majesty, merriteth an infinite hate. What of the greatness of the fury of our enemies, who are so mighty in torments and tortures, and so ready to do ill? What I say is to be looked for, or to be hoped of the greatness of all these things, but a mighty and unheard of punishment of sin? If therefore the punishment be so great which is prepared for sin, neither may any escape it, neither doth it ever fail; (for so our saith doth tell us) what is the reason, or rather the blindness of them, who believing and confessing these things, do not regard the intolerable burden, which they take upon them when they offend? For they committing but one sin, are bound to this punishment, which by the foresaid reasons is proved to be so great and so unmeasurable.  

¶ Of the eternity of these punishments.  
But besides that those things which hitherto we have remembered, be sufficient to beget in us very great fear & terror, yet they shall be much more effectual, if we consider the perpetuity of these punishments. For if there were any end, or intermission, or refreshing to be found in them, at the least after many thousand years, certainly it would be a great comfort to these miserable and wretched souls. But what shall I speak of Eternity, which knoweth none other end, then that which the Eternity of GOD himself hath? Which space is so long, that (as a famous Doctor testifieth) if any of those damned should shed but every thousand year one tear, 
A fearful saying.  greater abundance of water should flow out of his eyes, than this whole world should be able to contain. What thing more terrible can be spoken or thought upon? But if all the torments which are in hell, were as the pricking of pings, yet for their Eternity they might suffice to move a man, to undergo with a cheerful mind, the punishments, tribulations, crosses, and what soever miseries are in this world: at least, that he may escape Eternal punishment.  
O that this word Eternal, might always stay and dwell in thy mind, how profitable would it be unto thee? We read of a certain man, very studious and contemplative of the vanities of the world, who when on a certain time he fell into the cogitation of this Eternity, fearing a thing of such continuance, which should have none end, he began thus to reason with himself: There cannot a man of a sound wit be found in this world, who would accept the government of the whole world, with that condition, that for the space of thirty or forty years together, he should stretch himself upon a bed strewed with roses and springing flowers: which thing if it be so, what is the madness, frenzy, and dotage of men, that will for a thing of very small moment, embrace a burning fiery bed, upon which he shall be roasted and broiled for ever and ever? This only consideration was so profitable to that man, and wrought so great fruits in him, that forthwith vices being forsaken, he sought after Virtue, and in a short time, in such manner profited in them, that he became an holy man, and a Prelate of the Church.  
What will the delicate tenderlings of this world say, who for the noise of one gnat, do pass whole nights without sleep, when they shall see themselves stretched upon this bed of burning fire, and to be burned in every part with living flames? And that not for one night, but to endure for ever. To such the Prophet Esay speaketh in these words, 
Esay, 33.  Who among you shall dwell with the devouring fire, who among you shall dwell with the everlasting burnings? Whose shoulders are so hard or of Iron, that can bear such a burden so long a time? O nation bewitched and senseless, o men blinded of that old deceiver, who doth muffle and hoodwink all the world with his deceits and guiles. What I pray thee is more strange from reason, than that men regard and respect every small trifle, that pertaineth to this life: and in a matter of so great moment, are so inconsiderate and negligent? If we do not see these things, what will we see? What will we fear, if we do not fear these things, or what shall we foresee, if we do not foresee these things? But if these things be so, why do we not embrace virtues with great alacrity of spirit, although they be hard and difficult▪ at the least that we may eschew these evils?  
It is most certain, that if God should grant to thee a choice, and say; all the time that thou livest, thou shalt either be tormented with the gout, or be extremely vexed with the toothache, which disease neither night nor day, shall suffer thee to take any case or rest: or if thou wouldst be free from these diseases, thou shalt enter into some austere and strait kind of living, which thy nature can hardly brook: consider with thyself which of these thou wouldst choose. I do not think that a man can be found so foolish, who (for the only love of himself) would not choose rather this strait kind of living, then that he would endure so long time these griefs and dolours. Seeing that therefore the discruciatements and dolours that we speak of, are infinitely more grievous, & in diuturnity of time without any comparison longer: and this austere and strait kind of living, which God requireth of thee, is much more less, then that thy nature can brook and bear: what madness is it then to be unwilling to undergo so small labours, and so short troubles, by which thou mayest escape those eternal torments? Who doth not see that this is the greatest error of this world, and intolerable madness? But the reward and fruit will be, that whilst a man will not free himself here from so great evils, by a small labour of repentance, that there he shall make everlasting sorrow, and repentance without any fruit or profit. We have a figure of this thing in the furnace, which King Nabuchodonozer commanded to be heated in Babylon, The flame of which mounted above the furnace nine and forty Cubits; 
Dan. 3, A notable Allegory.  for the defect of one Cubit, it came not to the number of fifty, which signifieth the year of jubilee: that we may understand, that although these eternal flames of Babylon, that is, of hell, do burn above measure and most cruelly do torment the miserable and wretched being damned, yet they shall never come to that, to obtain the favour of a true jubilee. O punishments without profit, o barren tears, o sharp and bitter repentance, yet void of all hope and solace. How little of those things, that there the damned suffer without fruit, if they here had suffered willingly and patiently, might have preserved them from these evils? How easily might they have been delivered, and for how small pains?  
Therefore let fountains of tears flow out of our eyes, and let sighs without ceasing be fetched from the bottom of our hearts. 
Mich. 1.  Therefore I will mourn and howl, saith the Prophet, I will go without clothes, and naked; I will make lamentation like the Dragons, and mourning as the Ostriches; because the plagues of my people are grievous. If these things were suspected of men, and if there were no credit to be given to these things, or if they were doubtful and uncertain, after some manner it were tolerable, if men fell into this error. But we professing all these things most assuredly, and with a most undoubted belief, and knowing most certainly, 
Math. 5.  (as our Saviour saith) That heaven and earth shall pass; but not one jot or one title of these things shall scape, till all things be fulfilled. And saying plainly, that all these things are to be holden most religiously, and yet living securely and negligently, this doth pass all wonder and admiration.  
Tell me, o blind and witless man, what thou dost find worthy amongst the riches and goods of this world, that may be compared with this price? Grant it, saith Saint Jerome, that there is in thee the wisdom of Solomon, the beauty of Absalon, and the strength of Samson: let the years and life of Enoch be promised unto thee; possess the riches of Croesus, and the power of Octavian: what shall all these things profit thee, if at the length thy body be given for meat unto worms, and thy soul carried of devils to hell, be delivered to everlasting torments, to be tortured with the rich Glutton.  
Let these things suffice for the first part of our exhortation to Virtue. In the next, we will speak of the several and particular prerogatives and privileges of Virtue promised to the virtuous.  
The end of the first part.     

THE SECOND PART OF THE SINNERS GUIDE: In which are handled the temporal and spiritual blessings, which in this life are promised to Virtue: and more particularly, the twelve more notable and famous privileges & prerogatives, which are found in Virtue.  

THE ELEVENTH TITLE. ¶ That we are bound unto Virtue, by reason of the inestimable blessings, which are promised in this present life. CHAP. XI.  
surely I know not, what they can pretend, or what excuse they can make, who do not embrace Virtue, seeing there be so many reasons, which do enforce men to that study. For it is no small thing for the defence of this matter, to allege that there is a God: and what the studious of Virtue deserve, what is given, and what is promised unto them; on the other side, what threatenings are menaced and denounced against the vicious, and against those that fly from the study of Virtue. 
It is a wonder that among Christians, so many men are found wicked and vicious. A similitude.  Therefore not without cause may some man ask, why amongst Christians, who believe and confess all these things, there be so many found, who neglect virtues, & do follow vices? For it is not to be marveled at, that there be many such among infidels, who seeing they know not Virtue, have it in no price: even as a ditcher, if he by chance find a gem, doth little esteem it: because he knoweth not the virtue and price of it. But that Christians, who know and believe all these things, do live as though they believed not, unmindful of God, servants of sin, bondslaves unto their own passions and appetites, by so much more addicted to visible things, by how much more they are careless of invisible things, ready to all kind of sin, no otherwise, then if death were not at all, neither that they should come to judgement, neither that any glory of heaven was to be looked for, and to be brief, neither hell to be feared. This I say, is greater than all admiration.  
Therefore, 
Whence this negligence is.  as I said, it may worthily be demanded, whence this negligence grows, and whence this stupidity of understanding, and this diabolical enchantment (if I may so call it) comes unto men. This mischief hath not one only root, but many and divers. Amongst others, and those not the least, is a certain general error, in which men of this world do live, supposing all that God promiseth to the lovers of Virtue, to be reserved to the life to come; and that in this present world, nothing is to be looked for. Therefore, seeing that man doth so greatly desire reward, and especially is led by profit, but not unless it be present, and is mooned with those things, which are obvious to the outward senses, when he seethe nothing present, he smally accounteth of that which is to come. So the jews seem to have done in the time of the Prophets: For when as Ezechiell (by the commandment of God) did set before them great promises, or did denounce against them direful comminations, they mocked, and with a certain contempt, hissed at them all, 
Ezech, 12,  saying; The vision that he seethe, is for many days to come, and he prophesieth of the times that are far of. So the scornful contemned the sayings of the Prophet Esay, 
Esay, 28,  and said; Precept must be upon precept, precept upon precept, line unto line, line unto line, there a little, & there a little. This is one of the especial reasons, that withdraws perverse and froward men from the observance of God's commandments, persuading themselves, that there is no reward ordained for Virtue in this world; but all things to be reserved for the world to come.  
To this that great Wiseman respected, 
Eccle. 8.  when he said, Because sentence against an evil work is not speedily executed, therefore the hart of the children of men is fully set in them to do evil. The Wiseman addeth also another thing, and that is, the worst among all things that are done under the Sun, 
All things happen a like to the good and evil.  and that it doth give great occasion to the wicked to sin, that it happeneth ill to the righteous, as though they had done the works of the wicked: and the wicked oftentimes doth live so securely, as if they did the works of the righteous: 
Eccle. 9  or that all things come alike to all; and the same condition is to the just and to the wicked; to the pure, and to the polluted; to him that sacrificeth, & to him that sacrificeth not: as is the good, so is the sinner, he that sweareth, as he that feareth an oath. Whereupon he saith, The hearts of the sons of men, are full of evil, and madness is in their hearts whilst they live, and after that, they go to the dead. That which Solomon here speaketh, the wicked and ungodly themselves do confess by the Prophet Malachi, saying: It is in vain to serve God: 
Mala. 3.  and what profit is it that we have kept his commandments, and that we walked humbly before the Lord of hosts? Therefore we count the proud blessed: even they that work wickedness, are set up, and they that tempt God, yea, they are delivered. These things the wicked say, and these are the things which especially hold them in impiety: for they suppose it a very hard thing, as Ambrose saith, to buy hope at their own peril: that is, to compass future blessings with the loss of present, and to give those things that are in their hands, for those which sometimes hereafter may be given.  
To banish and expel this most pestilent error, I know not whence to take a fit beginning, then from those words and tears of our Saviour, with which in times past, he did lament & weep over that miserable City of jerusalem, saying: O if thou hadst even known at the least in this thy day, 
Luke, 19,  those things which belong unto thy peace: but now are they hid from thine eyes. Our Saviour did consider on the one part, how great the blessings were, which were brought into the world for the use and good of that people, together with his person: for all the graces and heavenly treasures, descended from heaven together with Christ; on the otherside, he looked to this people, offended at his lowly humility and base estate, and that they would not accept of his blessings, and that for this sin, they should not only lose these treasures, but also their whole Commonwealth, and their City.  
Therefore the Lord exceedingly lamenting, wept most abundantly, and broke forth into this short and imperfect sentence: the which the shorter it is, it hath the greater signification. This same affection, and these words may be fitly applied to our purpose. For considering on the one part the beauty of Virtue, and the graces and riches, which attend on her; and on the other part, how far these things are removed and hid from the eyes of men, drowned in earthly things, and also how Virtue doth sweep the ground, and being despised in all the world, cannot find a place for herself, dost thou not think that we have just cause to weep, and to say with our Lord, O, 
Men are ignorant of those good things that are in Virtue.  if thou hadst even known at the least in this thy day, that is, o that God would now open thine eyes, that thou mightest see the treasures, magnificence, riches, peace, liberty, light, tranquillity, delights, favours, and all the good things and blessings, which like Handmaids attend and wait upon Virtue, in what great price and esteem wouldst thou have her? With what great desire wouldst thou long and thirst after her? With what great diligence and labour wouldst thou seek and inquire after her? But now all things are hid from carnal eyes: for they not seeing any thing besides the outward bark of Virtue, never tasting the inward sweetness of her, think that there is nothing in her, but that which is hard, sharp, and unsavoury: they think, that she is not currant in this present life, but to be used in the other: and if there be any goodness in her, that it pertaineth wholly to another world, and not to this. Therefore they disputing according to the flesh, do say, that they will not buy hope by danger, neither that they will hazard present things for things to come. So speak they that are offended at the exterior figure of Virtue: for they are ignorant of the Philosophy of Christ, 
Virtue like unto Christ.  neither know they that Virtue is like unto her Master Christ; who although outwardly he bear the shape and image of a most poor and base man, yet inwardly was the God and Lord of all creatures. The self same thing is also read of the faithful and believers in Christ, that they are dead to the world, 
Colos. 3.  and that their life is hid with Christ in God. Therefore as the glory of Christ was hid in this world, so is all theirs that imitate and follow his life. 
A similitude.  We read that in ancient times, men were wont to make certain Images, which they called Sileni: these were rough and unpolished without, but within they were curiously wrought with great Art. So that the deformity was outward, and the beauty inward. Deluding on the one part the eyes of the ignorant, on the other drawing into them the minds and eyes of the wise. Such certainly were the lifes of the Prophets, such the lifes of the Apostles, and such the lifes of all good and faithful Christians, as was the life of the Lord of all.  

Helps of God, by which we overcome the difficulty of Virtue  Thou therefore, that hast nothing more oft in thy mouth, than that Virtue is conversant about hard and difficult things, oughtest to cast thine eyes upon those helps, which God hath provided for us to overcome these difficulties: as are virtues infused into us, gifts of the holy Ghost, the Sacraments of the Gospel, with many other graces & divine helps, which are to us, that which oars and sails are unto ships in sailing, and wings unto birds in flying. Thou must behold the name and essence of Virtue, which by her own nature, is a most noble habit. Which if it be true, 
Virtue is an habit.  it followeth by a common manner of speaking, that she will work and labour with us with ease and delight: for this is proper unto all habits. Thou must remember that God hath not only promised to his the blessings of glory, but also the blessings of grace: partly for this life, and partly for the other: 
Psalms, 84.  according to that of the Prophet, The Lord will give grace and glory. Which two are two storehouses filled with all good things: one for this life, the other for the other. That thereby at the least may be understood, that there is somewhat more in Virtue, then outwardly is seen. To be brief, thou must consider, that seeing that the Author of Nature doth not fail in any necessary thing, (because he giveth to all his creatures, those things that are necessary) and seeing that in the world there is nothing more necessary, nor any thing of greater moment than Virtue, that he would not leave her in the hands of a will so weak and crazed, of an understanding so blind, of an appetite so ready to all evil, and of a nature so disordered, and so corrupt through sin: but that he would provide her of help and ability, by aid of which she might sail through this Sea. For it was not meet, nor convenient, that seeing the Divine providence was so careful in giving to flies, spiders, and pismires ability, and all instruments necessary to preserve their life: that he should be unmindful of man, and that he should not give him those things, which are necessary for the attainment of Virtue. I will say more, if the world and the devil do bestow upon their servants, for the service that they yield them, so many kind of tastes, pleasures, and delights, at the least so in appearance: how is it possible that God should be so barren & unfruitful to his friends and faithful ministers, that he should leave them in the midst of their labours & tribulations, fasting, and with hungry and dry mouths? How? dost thou think then that the condition of Virtue hath so much gall, and that there is so much honey in the flowers of vices? Dost thou think that God will permit and suffer, that one should enjoy delights, and another be exercised with troubles, and many tribulations? Thou art deceived. Hear what God answereth to the lamentations of the wicked, by the mouth of his Prophet: Return and see, 
Mala. 3.  what difference is between a righteous man, and an unrighteous, and between one that serveth God, and him that serveth him not. In so much, that God is not content with the pre-eminence, which the just shall have over the unjust in the life to come: but in this present, he saith, Return and see, as though he should say, 
A comparing of the life of good men, and ill men.  I would not that you should only look to the world to come, that you may know the glory of the blessed, and the greatness of their felicity: but return now, and see the difference in this life, which is between a good man and an ill man; consider of the riches of the one, and the poverty of the other, the joy of the one, and the sorrow of the other; the peace of the one, and the war of the other; the light in which the one liveth, and the darkness in which the other walketh; and than ye shall know indeed, how much more blessed and happy, the estate of the righteous is, than your opinion of them.  
The like answer God gave to certain others, who being deceived with the same persuasion & error, mocked the good, saying as it is in Esay; 
Esay, 66.  Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. As if they should say, Let the Lord declare the greatness of his power and glory, and let him show unto you his favour, that by this way we may know the prosperity & felicity, that they have, which serve the Lord, above them which serve him not. To which words, the Lord doth presently annex the joy and prosperity of the righteous, saying, Rejoice ye with jerusalem, and be glad with her, all ye that love her, 
Divine bládishments, with which the righteous are cherished.  rejoice for joy with her, all ye that mourn for her, that ye may suck and be satisfied with the breasts of her consolation: that ye may milk out and be delighted with the brightness of her glory. For thus saith the Lord, Behold, I will extend peace over her like a flood, & the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be joyful upon her knees. As one whom his Mother comforteth, so will I comfort you, and ye shall be comforted in jerusalem. And when ye see this, your hart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known among his servants. As if he should say, as men by the greatness of heaven, of the earth, and of the sea, and by the beauty of the Sun, of the Moon, and of the stars, do come to the knowledge of the omnipotency and excellency of God, by the means of such excellent and famous works: so also the righteous do come to the knowledge of the greatness of the power, riches, and goodness of GOD, by the ineffable graces and gifts, which they receive of him, and which they feel and perceive in themselves. For even as God by the punishments and scourges, which he inflicted upon Pharaoh, declared to the whole world the greatness of his severity against the wicked; so by the gifts of his graces and unmeasurable benefits, which daily he bestoweth upon the good, he showeth the greatness of his goodness, and his singular love, with which he embraceth them.  
Blessed and happy without all doubt, is that soul, which by gifts and benefits received of God, doth show the greatness of his goodness: but unhappy and miserable is that soul, which by punishments and torments, doth make manifest the greatness of the Divine justice. Wherefore, seeing that the greatness of all these which we have spoken of, is so inestimable, what shall the rivers be, which flow from these most fluent fountains? Add moreover that to these sayings: If that the way of Virtue seem to thee barren & fruitless, what is it that divine Wisdom speaketh of herself, Riches and honour are with me, even durable riches and righteousness. 
Prou, 8.  I cause to walk in the way of righteousness, & in the midst of the paths of judgement, that I may cause them that love me to inherit substance, & I will fill their treasures. What be these riches, what be these goods, if not of the heavenly which exceed all the riches of this world, what may be compared to them, who walk in the way of righteousness, which is Virtue herself, 
Good men truly rich.  of the which we speak? For if here there be not found riches, more excellent, and by this name more worthy than those, which the world promiseth, why doth the Apostle give thanks to GOD for the Corinthians, 
1. Cor. 1.  saying: that in all things they were made rich? Calling them absolutely rich; signifying, that others were not to be called properly rich, but rich in this world, or rich men of this world.  

¶ All this aforesaid is explained by a notable sentence of the Gospel.  
ALthough this aforesaid seemeth to be expounded and approved plainly enough; yet for the further confirmation of it, I will join moreover a notable sentence taken out of the Gospel, by which our Saviour answereth to Saint Peter, demanding what reward he, & his fellow Disciples should have, who for the love of their Master, had left and forsaken all. Verily, 
Mark. 10.  I say unto you, (saith he, as it is in Mark,) there is no man that hath forsaken house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my sake and the Gospels, but he shall receive an hundred fold, now at this present: houses and brethren, and sisters and mothers, and children and lands with persecutions, & in the world to come, eternal life. These be the words of Christ, which are not lightly to be passed over.  
For first, thou canst not deny, but that here is made a difference and a distinction, between a reward, which is given in this life, and that, which is in another: whilst one is promised as to come, the other is offered as present. Thou canst also less deny, but that these promises are ratified and certain; neither ever do they deceive them, to whom they are promised: For heaven and earth shall perish, but one jot, or one title shall not escape of these things, till all be fulfilled: although they seem unpossible. For even as we believe, that God is three and one, because he said so, although otherwise it seemeth unpossible; so we also must believe this truth, although it passeth all understanding, for it hath the testimony of the same Author, who only is truth itself in all his sayings.  

What this hundredth fold is.  Tell me therefore I pray thee, what is this hundredth fold, which is given to the righteous in this life? For we see for the most part, that to them is not given great dignities, not lofty honours, not large possessions, nor the magnificent furniture of this world: but that many of them do live in corners, buried in the oblivion and obscurity of the world: expecting their last hour in poverty, misery, and calamity. Which seeing that it is so, how can the infallible truth of this sentence be defended, unless we confess, that God in this life doth give to his those gifts, 
what goods be those that God bestoweth upon the good.  and those spiritual riches, which may satisfy a man without any external pomp of this world, with greater felicity, with greater joy, sufficiency and quiet, than the possession of all the goods of this world. Neither is this so much to be marveled at: For as we believe that it is not of any necessity to God, that he should nourish men's bodies with bread only, (for he hath many other means to that end) so is it not necessary to him, that he should satisfy souls with temporal blessings only. For he can do this most easily without them: as he hath most certainly done in all his Saints. Who were endued with that spiritual joy and mirth, and with that affection of devotion, that their prayers, exercises, tears, and delights, exceeded all the solaces and pleasures of this world. And after this manner it is most certainly verified, that an hundredth fold is received for that little they left: for they receive for deceitful and apparent things, those that be undoubtedly true; for things uncertain, certain; for things corporal, spiritual: for carefulness, security; for troubles, quietness; for perturbations, peace and inward tranquillity; to conclude, for a life impure, vicious, and abominable, they receive a life splendent through virtues, and most acceptable to God and Angels. So also thou, if thou shalt despise temporal good for Christ, thou shalt find in him inestimable treasures: if thou shalt contemn false and feigned honours, thou shalt find in him those that be true: if thou shalt renounce the love of thy father and mother, for this he will delight thee, with greater blandishments and cherishing, and thou shalt find for a temporal father an eternal; & if thou shalt cast from thee those pestiferous and venomous pleasures, thou shalt have in him sweeter, pleasanter, and holier delights.  
When thou shalt come to this point, 
To the virtuous those things are unpleasant, which before did please.  thou shalt see manifestly that all things which before did please thee, are now not only not grateful unto thee, but that they do bring unto thee an hatred and dislike of them. For after that heavenly light hath illuminated our eyes, by and by there is begot a new face of all things, and diverse from the former; and all things do seem to have put on a certain new shape, by which they show themselves to our eyes; and therefore that which before seemed sweet, is now bitter, and that which before appeared bitter, is now sweet: that which before terrified us, doth now like us: that which before was beautiful, now seemeth filthy; and although it appeared to be such before, yet now it seemeth not such, neither that it was well known before.  
Therefore after this manner standeth the truth of Christ's promise, when for the temporal goods of the body, there are given spiritual blessings of the soul; & for those goods, which are called the goods of fortune, there are given the blessings of grace, which without all comparison are greater, and more effectual and forcible to enrich and satiate man's hart, than all external blessings. For the more confirmation of this matter, I will not omit to remember a notable and famous example, taken out of the book, called, The book of famous and illustrious men.  
When as, 
A notable example.  saith the Author, Saint Bernard preached the word of God to the people in Belgia, and that with a most fervent zeal converted the inhabitants to God, amongst many other, who being touched with the grace of the holy Ghost, were converted to a better life, there was a certain noble Knight famous among the Belgians, called Arnulphus: who was bound and tied to the world, with very many and mighty bonds, and who was exceedingly ensnared and entangled with worldly vanities. This man when at the length he bad farewell to the world, and betook himself to a virtuous and heavenly kind of living, this holy father so rejoiced at his conversion, that he said to them that were present, that Christ was no less miraculous in the conversion of Arnulphus, than he was in the raising of Lazarus, seeing that Christ had raised him being so fettered with the chains of so great sins, and buried in such deep pleasures, and had brought him to newness of life. Arnulphus also was no less admirable in his proceeding; then he was in his conversion. And because it is too long to relate here all the virtues of this man, I will only repeat that, which maketh for our purpose. This holy man was many times so pained with the Windy-colicke, that often his life was endangered by it, & he strove with death. When on a time he had lost together with his speech all his sense, so that there was scarcely left any hope of longer living, they applying a little physic unto him, forthwith again he began somewhat to breath, and by little & little to come unto himself. At the length on a sudden he began to praise the Lord, crying out with a loud voice: All things which thou hast spoken, o blessed jesus, are most true. And he repeated these words very often. Those religious men that stood about him, marveled at him, and asked him how he did, and why he said so. He answered none other thing, but doubled the same, saying over again, All things which thou hast spoken, o blessed jesus, are true. Some that were present said, that the greatness of his pain and disease, had disturbed his reason and judgement, and that this disturbance did cause him so to speak. To whom he answering, said; It is not so my brethren, but I do speak with a sound judgement, and with a good understanding, that those things are most true, which our Saviour jesus Christ spoke. They said unto him again, surely we confess as much, that it is so, but for what intent dost thou speak it? Because, saith he, he saith in the Gospel, that whosoever for the love of him shall forsake his parents, he shall receive an hundredth fold in this world, and shall have life everlasting in the other. 
The sweetness and pleasure of the righteous, yea in their greatest griefs and sorrows.  The experience of this I have now in myself, and I confess with all my hart, that now I have received an hundred fold in this life: for the greatness of the grief which I now suffer, is so sweet unto me, for the certainty of the hope which I have of my salvation, that I would not change my Christ with the hundredth fold of all those things that are in the world. And if I that am so great a sinner, do receive so great consolation in my griefs and pains, what shall holy and perfect men receive in their rejoicings? For that spiritual joy, which hath brought this hope unto me, doth far exceed all that worldly joy, which I possessed in this world. When they had heard these things, all they that stood by marveled, that a man unlearned & illiterate, should utter so great mysteries: but surely it was the holy Ghost, that dwelled in his hart, that spoke these things in him.  
Therefore by this example it is very manifest, that God with out any pomp or preparation of these temporal blessings, can give to his, much more abundance, and many more precious blessings, than those were, which they left for him: and by consequent it is hence evident, how shamefully they err, who think that no reward is destined and ordained for Virtue in this life. 
The proposition.  To banish therefore this error so dangerous (besides those things which have been spoken) the twelve privileges & prerogatives which follow, shall be most profitable, in which we will handle and discourse of the twelve admirable fruits and pre-eminences, which attend and wait upon Virtue in this life: that by them the lovers of this world may understand, that in Virtue there are found many more excellent blessings than they suppose. And although to the perfect knowledge of this, the experience and use of Virtue herself were necessary, (that thereby we might the better know her riches and commodities) yet that which is wanting in this respect, Faith shall supply, which confesseth & acknowledgeth the truth of the divine and holy Scriptures, by the testimonies of which I will approve all things, which I am to speak of this matter: that we should at no time doubt of the excellency of Virtue.    

THE TWELFTH TITLE. That the first privilege or prerogative of Virtue, doth bind us unto her: which is the special providence, by which God directeth all good men to all good, and chastiseth the iniquity of the wicked. CHAP. XII.  

The providence of God, is the fountain of all good things.  WE being about therefore to speak of the twelve privileges and prerogatives of Virtue, we will begin of the first and principal, from which, as from a lively fountain, all the rest do flow, and that is, of the providence and fatherly care, which God useth towards them, who do serve him. Although there is in him a general providence over all his creatures, yet he hath a singular and a special providence only over them, whom he hath chosen, that they should be his: and seeing that he accounteth of them as of his sons, he hath also given unto them a child's hart, and a filial spirit, and he in like manner, beareth towards them, the hart of a most loving & tender Father, and therefore he hath over them a care & a providence, equal unto this love.  
But how great that providence is, it cannot be understood, unless of them, which have tried, or at least have seen, or have read with industry & attention those places of Scripture, which speak of this providence. Whosoever shall do this, he shall see that generally all these things are directed to that end. For all things have reference and are turned about these two points, 
Two things are to be considered of in every place of Scripture: the Commandment and the Promise.  no otherwise then the heaven about his poles, that is, about the Commandment, and the Promise. For here, the Lord commandeth obedience to man, and observance of his precepts; there he promiseth great rewards to them who observe & keep them, & threateneth fearful punishments to them, who break and violate them. This doctrine is divided after that manner, that all the moral books of the sacred Scripture do command and promise: and the historical do show the true effect of this or that; showing how differently GOD carrieth himself towards the good & evil. But seeing that God is so magnificent and so liberal, and man so miserable and so frail; he so rich in promising, this so poor in giving; greatly different is the proportion of that which he commandeth, in respect of that he giveth: so that he commandeth few things, but giveth very many: he commandeth love and obedience, both which, he himself giveth, and for them he offereth inestimable blessings, as well of grace, as of glory, both in this life, and that to come. Amongst these, we give the first place to his love and fatherly providence, which he beareth towards them, who are received of him for sons: which love exceedeth all love & providence, which all earthly fathers have, or can have towards their sons. The reason is this, because even to this day, there hath not been found any Father, who hath laid up & prepared so great blessings for the good of his children, as GOD hath prepared & provided for his children: that is, the participation of his own glory. Neither hath any Father laboured or taken so much pains as he, who hath for them shed his own blood: To conclude, neither doth any Father watch and keep his with so great care and diligence, as God doth his, who are daily in his eyes, and to whom he is present in all their tribulations. This David confesseth in his Psalms, 
Psalms, 41.  when he saith, Thou upholdest me in mine integrity, and dost set me before thy face for ever. That is, thou never turnest thine eyes from me, for that contitinuall care thou hast of me. Also he saith in another place, The eyes of the Lord are upon the righteous, 
Psalms, 34,  and his ears are open unto their cry. But the face of the Lord is against them that do evil, to cut off their remembrance from the earth.  
But because the greatest riches of a good Christian, is the providence which God beareth over him, & this the more certain it is, and better known unto man, the greater is his joy & confidence: 
Testimonies of the divine providence.  I think that I shall do a thing worth the labour, if I shall add and bring hither, more places and testimonies of the sacred Scripture, seeing that every one of them, are as the Charters and Letter-pattents of a King, and new confirmations of the rich promises, and legacies of his divine will. Therefore Ecclesiasticus saith, 
Ecclus. cap. 15. & 34.  The eyes of the Lord are upon them that fear him, and he knoweth all the works of man: he is their mighty protection and strong ground, a defence from the heat, and a shadow for the noon day, a succour from stumbling, and an help from falling, he setteth up the soul, and lighteneth the eyes▪ he giveth health, life, and blessing. Hitherto are the words of Ecclesiasticus, out of which it is evident and plain to every man, how many kind of duties there be, which GOD supplieth in the preservation of man. This the Prophet David confirmeth, The paths of man are directed by the Lord, 
Psalms, 37,  for he loveth his way. Though he fall, he shall not be cast of, for the Lord putteth under his hand. Consider (I pray thee) here, what ill can happen unto him, who falleth upon a bolster so soft, as is the hand of the Lord our God? And in another place: 
Psalms, 34,  Many & great (saith he) are the troubles of the righteous, but the Lord delivereth him out of them all. He keepeth all his bones, not one of them is broken.  
In the New Testament also, more excellent & magnificent things are spoken of this divine providence, where the Lord saith, that he only hath not a care of the bones of the righteous, but also of every one of their hairs, 
Luke, 12, & 21.  that they fall not, nor perish without his providence: willing after this manner of speaking, to insinuate and intimate unto us, his greatest and speciallest providence towards them. For of what thing shall not he have care, who hath a care of all our hairs? If this seem too much unto thee, hear that which is no less, which God speaketh by his Prophet, 
Zach, 2.  He that toucheth you, toucheth the apple of mine eye It had been sufficient to have said, he that toucheth you, toucheth me: but it is more that he saith, he that toucheth any part of you, toucheth the apple of mine eye.  
Neither is our most bountiful Lord content, 
The Angels do keep us.  that he himself should alone watch-over our safety, but he also willeth, that the Angels should be ready to do us service: for so we read in the Psalms: 
Psalms, 91,  He hath given his Angels charge over thee, to keep thee in all thy ways: they shall bear thee in their hands, that thou hurt not thy foot against a stone. Didst thou ever see (I pray thee) such a Chariot or Wagon, as are the hands of Angels? See therefore how the Angels, who are our elder brethren, do bear the righteous in their arms, who are their younger brethren: who as yet know now how to walk alone, but must be carried in the arms of their elders. And this they do not only in life, but also in death, at the history in the Gospel testifieth of the rich Glutton: 
Luke, 16,  in which we see that the beggar Lazarus, after death was carried of Angels into Abraham's bosom. The divine Psalmographer confirmeth this: 
Psalms, 34,  The Angel of the Lord, pitcheth round about them that fear him, and delivereth them. How mighty and strong this guard is, the translation of S. Jerome doth more express: The Angel of the Lord compasseth and encircleth them that fear him, that he may deliver them.  
What King was ever found, that had such a guard as our Lord hath given unto us? This is most manifestly seen in the books of the Kings: the King of Syria coming to take the Prophet Elizeus, 
4. Reg. 6.  brought a great Army with him, which the servant of the Prophet seeing, feared, and began to tremble. But the Prophet turning to his prayer: prayed the Lord, that he would vouchsafe to open the eyes of his unbelieving servant, that he might see the Army, which stood for the defence of the Prophet, being stronger by infinite thousands then that, which came to hurt and wrong him. And he opened the eyes of his servant, and he saw the Mountain full of horses, and of fiery charet, for the defence and guard of Elizeus. Like to this guard is that, which is mentioned in the Canticles, in these words, What shall you see in the Shulamite (which is the Church, 
Cant, 6.  or any soul living in the state of grace) but as the company of an Army? that is, an Army of Angels. This same also in the same book is explained by an other figure, 
Cant. 3,  when it is said; Behold salomon's bed, threescore strong men are round about it, of the valiant men of Israel. They all handle the sword, and are expert in war, every one hath his sword upon his thigh, for the fear by night. What other thing is this, then that the holy Ghost by this figure might teach and show, the great care & singular providence, by which God defendeth and watcheth over the souls of the righteous? For whence is it (I pray thee) that man being conceived in sin, living in a corrupt flesh, bend to all evil, should pass so many years among so many snares and dangers, without destruction and utter ruin of himself, 
God turturneth evils into good, to those whom he loveth.  if he were not preserved & sustained by the Divine providence? Which is so great, that it doth not only preserve men from evil, but also oftentimes it doth turn the very evils, into which men fall through carelessness and negligence, into a matter of greater good: that is, as often as by that they are made more wary, more humble, and more thankful unto him, who hath drawn them back from so great danger, and hath pardoned them so great a sin.  

Rom, 8.  For this cause the Apostle saith, Unto them that love God, all things work together for the best. If this favour and friendship be worthy of admiration, 
He is not only good and gracious to the righteous, but also to their family Exod. 20.  that shall be more worthy, that God doth not only show this mercy to his servants, but also to their sons and Nephews, and to all things, that appertain unto them: as God himself testifieth, saying; I am the Lord thy God, a jealous God, visiting the iniquity of the fathers upon the children, upon the third generation, and upon the fourth of them that hate me: And showing mercy unto thousands to them that love me, and keep my commandments. An example of this we have in David: for God would not cast off his sons in so many ages, although their sins had oftentimes deserved it. And that only in respect of David their Father. 
Gen. 17, and the 24.  The same thing the Lord showeth in Abraham, when he directed his servant in his way, and prospered his business, when his master had commanded him, that he should fetch a wife for his son Isaac. Neither only is he good and gracious to the servant for the deserts of the master; but that which is much more, for the love of a good servant, God hath a care of an ill Master. 
God blesseth a wicked master, for the sake of a good servant.  So he blessed the house of Putiphar the Egyptian, as the Scripture saith, for joseph's sake, and increased all his substance as well in his houses, as in his fields, notwithstanding that Putiphar, joseph's master, was an Idolater. What bountifulness, what providence can be greater than that? Who is so mad, that will not serve a Lord so liberal, so faithful, and so loving towards all them, that wait and attend upon him, and not only towards themselves, but also towards all things that is theirs?  

¶ Of the names that are attributed unto the Lord in the holy Scripture, by reason of this providence.  
BEcause this divine providence doth extend itself to many and wonderful effects, therefore God hath in the holy Scriptures divers names. 
God is called a father.  He is most usually and solemnly called a Father: as in like manner God in most places of the Gospel, calleth us his most loving sons. And not only in the Gospel, but also in many places of the old Testament. For so the Prophet saith in his Psalms; 
Psal. 103,  As a Father hath compassion on his children, so hath the Lord compassion on them that fear him: for he knoweth whereof we be made, he remembreth that we are but dust. Because it seemed but a small thing to another Prophet, that he should be called a Father, seeing that his love and providence doth exceed the love of all fathers, he saith; 
Esay, 63.  Doubtless thou art our Father; though Abraham be ignorant of us, and Israel know us not. As if he should say, Those that are fathers according the flesh, are not worthy that name, if they be compared with thee.  
But because in the love of parents, 
God is more than a mother. Esay, 49.  the love of the mother is commonly wont to be the more vehement and tenderer; the Lord is not content with the name of Father, but will also be called a Mother, and more than a Mother, as he himself saith in Esay, in most sweet words; Can a woman forget her child, and not have compassion on the son of her womb? Though they should forget, yet will I not forget thee. Behold I have graven thee upon the palm of mine hands: thy walls are ever in my sight. What words can be spoken with a more tender love? Who will be so blind, or so blockish, who understanding this, will not rejoice? Who will not be revived? Who will not lift up his head, hearing that he hath such a pledge of the love and of the divine providence? For he that considereth that it is God that speaketh this, whose truth is for everlasting, neither doth he ever deceive: whose riches have no end, and whose power is infinite, whom shall he fear? What shall he not hope for? How shall he not rejoice at those words? When he heareth this assurance of his estate? this providence? and this certain demonstration of love? What? I will yet speak more. For the Lord is not content to have compared his love to the common love of mothers; but he chooseth one among all other, which excelleth all others in love, that is the Eagle; with whose love he compareth his love and providence, 
Deut. 32.  saying; As an Eagle provoking her young ones to fly, fluttereth over her birds, stretcheth out her wings, taketh them, and beareth them on her wings. This same thing the same Prophet also testifieth in words more clear, before the people being now ready to enter into the Land of promise: The Lord thy God hath borne thee, 
Deut. 1.  saith he, as a man doth bear his son, in all the way which ye have gone, until ye came unto this place.  

We are the sons of God, and so are we called. Ier 31.  And as he himself doth take upon him the name of a Father and of a Mother; so he giveth unto us the name of most beloved sons, as jeremy testifieth; Is Ephraim, saith he, my dear son or pleasant child? Yet since I spoke to him, I still remembered him: therefore my bowels are troubled for him: I will surely have compassion upon him, saith the Lord. Every one of these words, because it is God that spoke them, are worthy that they should be well considered of: for they are very forcible to mollify our hearts with divine love, seeing that he hath loved us, being unhappy and miserable creatures so tenderly, and doth cherish us so lovingly.  

God a Pastor or shepherd.  By the same reason of the divine providence, God after that he had taken upon him the name of a Father, he would also be called a Pastor or Shepherd, as we may see in the Gospel. That he might declare how far this pastoral love, and sheepheardly care doth extend itself, he said, I am the good shepherd, and know my sheep, and am known of mine. O Lord how dost thou know them? with what eyes dost thou behold them? As the Father knoweth me, saith he, so know I the Father. Which is, with the same eyes that my Father beholdeth me, I behold the Father; and with the same I look upon my sheep. O blessed eyes, o happy aspect. O supreme providence. What greater glory, what greater treasure, what greater riches can be desired of any one, then with such eyes to be beheld of the son of God; that is, with the same eyes, that the Father beholdeth him? For although this comparison in every point is not equal (for the natural son deserveth more, than the adoptive) yet great is that glory, that it is worthy to be compared with this. Yet what one's, and how great the works and benefits of this providence are, God by his Prophet Ezechiell doth most plentifully teach, 
Ezechiel. 34  in these words; Behold, I will search my sheep, and seek them out. As a shepherd searcheth out his flock, when he hath been among his sheep that are scattered, so will I seek out my sheep, and will deliver them out of all places, where they have been scattered in the cloudy and dark day. And I will bring them out from the people, and gather them from the Countries, and will bring them to their own Land, and feed them upon the mountains of Israel, by the rivers, and in all the inhabited places of the Country. I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in fat pasture shall they feed upon the mountains of Israel. I will feed my sheep, and bring them to their rest, saith the Lord God. I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen the weak, but I will destroy the fat and the strong, and I will feed them with judgement. And a little after: And I will make with them a covenant of peace, and will cause the evil beasts to cease out of this Land: and they shall dwell safely in the wilderness, and sleep in the woods. And I will set them, as a blessing, even round about my mountain, and I will cause rain to come down in due season, and there shall be rain of blessing.  
Tell me I pray thee, what could our good shepherd promise more? Or how could he describe this his meaning with words more sweet, more loving, or more elegant? For it is certain, that God speaketh here not of a material flock, but of a spiritual, which are men: whereupon concluding this chapter, he saith, And ye my sheep, the sheep of my pasture are men: Neither promiseth he gross or abundance of temporal blessings; which are common to good and evil: but abundance of spiritual graces, and of special providence, with which the Lord doth govern and rule this spiritual flock, as a shepherd, so saith Esay, 
Esay, 40.  He shall feed his flock like a shepherd: he shall gather the Lambs with his arm, and carry them in his bosom, and shall guide them with young. What I pray thee can be spoken more lovingly or more cherishingly? Of the offices and benefits of a shepherd that whole Psalm speaketh, whose beginning is, The Lord doth guide me, for which S. Jerome translateth, The Lord is my shepherd. 
divers names of God.  After this beginning, he proceedeth to remember all the duties of a shepherd, which in this place we will not set down, because they are in every place found, and this psalm may be read of any one. Neither here in like manner will I remember, that as he is called a shepherd, because he doth feed, so is he called a King, because he doth govern and defend; a Master, because he teacheth; a Physician, because he healeth; a Carrier, because he beareth us in his arms; a Watcher, because he watcheth for our defence; of which names the Scriptures are full. Among all these names, there is none more loving, which also demonstrateth this providence, than the name of a Bridegroom, 
God is called a Bridegroom. jerem, 3.  by which name in the Canticles, and in other places of Scripture he is called. By this sweet and loving word, he inviteth the soul of a sinner, to call upon him: Call me, and still cry unto me, (saith he, by the Prophet) Thou art my Father, and the guide of my youth and virginity. The which name is greatly honoured of the Apostle. For after those words, with which he that was first form spoke to his wife Eve, 
Gone, 2.  Therefore shall a man leave his Father and his Mother, and shall cleave to his wife: 
Ephe 5.  & they shall be one flesh: the Apostle addeth; This is a great secret, but I speak concerning Christ, and concerning the Church. Which is his Bride, as is every soul of man placed in the state of grace. What therefore is not to be hoped of him, who hath such a name, as this is? especially, seeing that it is undoubtedly true, that this name is not given unto him in vain, or without reason?  
But why in searching the Scriptures, do we seek for this name or that, 
God all in all.  when as all names which promise any good, do agree to this Lord: especially, seeing that whosoever loveth him, or whosoever seeketh him, may find in him all good that he desireth? 
Ambrose of virginity.  This is that which Saint Ambrose saith in a certain Sermon; Christ is all unto us: If thou desirest to heal thy wounds, he is a Physician; if thou be'st overheated with fevers, he is a fountain to cool thee; if thou be'st burdened with unrighteousness, he is righteousness; if thou need help, he is strength; if thou fearest death, he is life; if thou desirest heaven, he is the way; if thou hatest darkness, he is light; if thou seekest for meat, he is food. See (I pray thee my brother) with how many names and titles Christ is noted, and set out unto us, who notwithstanding, is one in himself, and most simple. For although he is one in himself, yet he is all things in us, & that for the relieving of all our necessities, which are innumerable.  
There should be no end, if I would recite all the authorities of the Scripture, which pertain to this matter; yet I have brought a few of many, to the comfort of them, who wait & attend upon God, and that we might provoke and allure those to his obedience, which do not serve him: for it is certain, that there is no greater treasure under heaven then this. 
A similitude.  For even as he that hath warred in any voyage under an earthly King, and hath gotten Letters in which great rewards are promised unto him, 
How pleasant are the promises of the divine providence unto a righteous soul.  he keepeth them with great care, he often looketh upon them, he is rejoiced at them, they comfort his heavy hart in tribulation, and at length he cometh to the King with them, desiring that was promised to him: so the servants of GOD do keep all these words, and divine Charters and Letter-pattents in their hearts, which are more certain, than the Letters of all Kings which are upon the earth. In these is their trust; with these they are comforted in their labours; for these they are confident in dangers; and in tribulations they add consolation unto them; to these they run in all their needs: these do inflame their minds with the love of this Lord, and bind them unto him, to lay, and pay out, & sustain, all things for his worship & service; seeing that he himself, so faithfully doth promise himself wholly for our use, who is all things in all. In this appeareth one of the principal foundations of a Christian life, to have known by experience this truth. Tell me, I pray thee, can any thing be imagined richer, precioser, better, or more to be desired then he? Can any one think of a greater good in this life, then to have GOD a Shepherd, a Physician, a Master, a Supporter or carrier, a strong brickwall, a defence, a guard, and to conclude, a Bridegroom, and all in all? What can any one have in the world, that he can give to his friend, to be compared to the least of these benefits?  
Great cause therefore have they to rejoice and be glad, 
The providence of God, doth yield great matter of rejoicing to the good. Psalms, 32,  who possess so great a good: neither only to rejoice, but also to comfort themselves, and to cheer up their drooping spirits, & to glory in him above all things. Be glad ye righteous, and rejoice in the Lord, saith that royal Singer, and be joyful all ye that are upright in hart. As if he should say, Let others rejoice in the riches and honours of the world, others in nobleness of birth, others in the friendship and favours of Princes, others in the excellency of their dignities: but rejoice and glory ye in deed & truth in so great a good, whose Lord is God, who possess God, whose inheritance God is; for by so much your good is more excellent, by how much God is more excellent than the creatures. This expressly confesseth the Prophet in the Psalms, saying; Rescue and deliver me, 
Psalms, 144,  o Lord, from the hand of strangers, whose mouth talketh vanity, and their right hand is a right hand of falsehood: that our sons may be as the plants, growing up in their youth, and our daughters as the corner stones, graven after the similitude of a palace: that our corners may be full, and abounding with divers sorts, and that our sheep may bring forth thousands, and ten thousand in our streets: that our Oxen may be strong to labour: that there be none invasion, nor going out, nor no crying in our streets. Blessed are the people that be so, yea, blessed are the people, whose GOD is the Lord. Why dost thou speak this o David? The reason is in a readiness. For he that possesseth GOD, he hath that good, in which all goods are found, which may be desired. Let them glory that will in all other things, I will glory only in the Lord my GOD.  
So also that holy Prophet did glory, who said; I will rejoice in the Lord: 
Abac. 3.  I will joy in the God of my salvation. The Lord God is my strength: he will make my feet like hinds feet, and he will make me to walk upon mine high places. This then is the treasure, this is the glory prepared for them in this world, who serve the Lord. This is one, and that the greatest reason, which inviteth us to serve God, 
An expostulation of God with man.  and a just complaint is it, that God hath against them, who will not serve him, seeing that he is so good a Lord to them, so faithful a defender, and so sincere an Advocate. With this complaint, in times past he sent jeremy, that he might expostulate and chide with the people, saying; 
jerem. 2,  What iniquity have your Fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? And a little after: Have I been as a wilderness unto Israel? or a land of darkness? As if he should say: No: Seeing that this Land hath received of mine hands so many victories, & so much happiness. Wherefore saith my people then: We are Lords, we will come no more unto thee? Can a maid forget her ornament, or a Bride her attire? Yet my people have forgotten me, days without number, who am their ornament, glory and beauty. If God after this manner lamented in the old Law, when as his favours and graces were not so perfect, what great cause hath he now to lament, seeing that his graces are so much the more excellent, by how much they are more divine, and more spiritual?    

Of that manner of providence, by which God espieth out the wicked, to chastise their maliciousness. CHAP. XIII.  
IF thou be not moved with the love of so happy and blessed a Providence, in which the good do joy, 
The wicked are neglected of the lord.  at least let the fear of that Providence move thee (if it be lawful so to call it) with which God doth espy and watch over the wicked; which is, to measure them with their own measure, and to handle them according to the oblivion and contempt offered to the divine Majesty: forgetting them, who have forgotten him, and contemning them, of whom first he was contemned. But that I may speak this after a more homely manner, God commanded his Prophet Hosea to take unto him a wife of fornications; that he might demonstrate the spiritual fornication of that people, 
Hosea, 1.  who had refused and put away their lawful Bridegroom and Lord, to play the fornicators. And he willed also, that the Prophet should have of that wife, sons of fornications, and the third begotten, he should call by an Hebrew name, signifying, Not my people, that he might show thereby, seeing that they for their sins would not acknowledge GOD, nor serve him as their God, that he in like manner would not acknowledge them, neither would have them for his people. And that he might confirm this sentence, 
Hosea, 2,  he saith by the Prophet a little below, Plead with your Mother, plead with her: for she is not my wife, neither am I her husband: as if he should say, as she hath not kept the faith and obedience of a good wife towards me, so in like manner I will not keep that love and providence, which a good husband is wont to show and use unto a good wife. See how plainly our Lord teacheth us here, how he doth meet unto every one according to his own measure: whilst he dealeth so towards men, as men deal with him.  
Therefore the wicked do live as neglected and forsaken of the Lord, and they are in this world as a patrimony without an heir, as a school without a master, as a ship without a guide, and as a flock without a Pastor, laid open to the devouring greediness and voracity of Wolves. After this manner, he threateneth them by the mouth of his Prophet, 
Zach. 11.  saying: I will not feed you; that, that dieth, let it die: and that that perisheth, let it perish: and let the remnant eat every one the flesh of his neighbour. The same thing Moses objecteth to Israel in his song; I will hide, saith the Lord, 
Deut. 32.  my face from them: I will see what their end shall be: for they are a froward generation, and children in whom is no faith. He saith, I will consider what their end shall be, that is, I will stand idly, and will see what end their misery shall have at length; neither will I bring any release unto them. Besides these things that have been spoken, much more plainly speaketh Esay to the people of this kind of providence, under the name of a Vineyard, in the person of the Lord, against which (when it had been tilled, and much cost, and many benefits bestowed upon it, neither brought forth tolerable fruits) he pronounceth this sentence; And now I will tell you what I will do to my Vineyard: 
Esay, 5.  I will take away the hedge thereof, and it shall be eaten up: I will break the wall thereof, and it shall be trodden down. And I will lay it waste: it shall not be cut, nor digged, but briars, and thorns shall grow up: I will also command the clouds that they rain no rain upon it. That is, I will take away all the aid and help, with which I have hitherto defended it: which being taken away, destruction and ruin will follow. Doth not this kind of providence seem fearful unto thee? Tell me, what greater danger, or what greater misery, then to live without the defence of the Divine providence? To be left, and laid open to all the persecutions of the world, to the injuries and calamities of this life? 
How dangerous a thing it is to live in this world without the divine help.  For seeing that the world is a tempestuous sea, and as it were a wilderness, full of thieves, and fearful beasts, and seeing that there be so many, and so great discomodities and misfortunes of man's life: seeing that our enemies are so many and so strong, with whom we must fight; seeing that so many snares are hid, and so many nets laid, and to conclude, every where so many and so great difficulties sown and dispersed in our ways: and man being a creature so frail, weak, naked, blind, unarmed, fainting, and void of counsel: if the shadow and supportation of God fail him, what can he do poor weak creature, among so many strong enemies? A Dwarf among so many Giants? Blind among so many snares, alone, and unarmed among so many armed and powerful enemies?  
Neither is here an end of the evil: 
God doth not only permit evils, but also he sendeth them.  for God doth not only turn his eyes from sinners and the unrighteous, and that he permitteth and suffereth them to fall into divers kind of errors and afflictions: but he also sendeth evils among them, and armeth the creatures against them. Insomuch, that the eyes, which before were open for their profit now they watch for their hurt and ruin: as God himself manifestly testifieth by the Prophet Amos; 
Amos, 5.  I will, saith he, cast mine eyes upon them for evil, and not for good. As if he had spoken more plainly, I will change providence with providence: for that with which before I did water for their defence, now it shall be for their punishment, and for a recompense of their iniquity. The same thing he speaketh more plainly in Hosea; 
Hosea, 5.  And I will, saith the Lord, be unto Ephraim as a moth, and to the house of juda as a rottenness, that I may devour and destroy them, as a garment is consumed of moths. And because this kind of persecution seemed too long, but somewhat more gentle, presently after he adjoineth an other more terrible, and more fierce and ravening, saying; I will be unto Ephraim as a Lion, as a lions whelp to the house of juda: I, even I will spoil, and go away: I will take away, and none shall rescue it. Tell me, I pray thee, what greater misery than this can be thought upon? Neither is the testimony of this providence more obscurely remembered by the Prophet Amos. For when as the Lord had commanded that the sword should devour all the ungodly, for the sin of covetousness, forthwith he addeth: He that fleeth of them, 
Amos, 9  shall not flee away: and he that escapeth of them, shall not be delivered. Though they dig into the hell, thence shall mine hand take them: though they climb up to heaven, thence will I bring them down. And tho ugh they hide themselves in the top of Carmel, 
A fearful place.  I will search and take them out thence: and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them. And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them: and I will set mine eyes upon them for evil, and not for good. Hitherto Amos.  
Tell me, I pray thee, who is that man, who reading these words, and being mindful that they are the words of God himself, and seeing what this manner of providence is, which God useth against the reprobate, doth not tremble both in body and soul? Considering how angry and terrible an enemy God is to him, to whom he showeth himself an enemy, and whom he hateth? Whom he hunteth out with so great diligence? Whom he snatcheth up wheresoever he findeth? Upon whose destruction he watcheth with so great a care? 
In how great danger a man liveth having God his enemy and angry with him.  How can this man rest? How can he eat having such eyes opposed against him? Such wrath? Such a persecutor? An a●me so mighty stretched out against him? For if it be so great danger to fall from, and be deprived of the favour of so great a Lord; what will it be to have all the armies of the Divine providence turned against him, especially when as the sword, which before was drawn out for thy defence against thine enemies, now doth set upon thee for revenge? The eyes which were over thee for thy safety, now watch for thy destruction? The arm that was stretched out to support thee, now is armed to kill thee? And the hart which mused upon thoughts of peace and love for thee, now is full of thoughts, of sorrow, and affliction? And he that should be thy buckler, shadow, and refuge, is now become a moth to devour thee, rottenness to corrupt thee, and a Lion to destroy thee? How can a man sleep securely, who when he sleepeth, hath God over his head with a naked sword ready to kill him, and watching over him as that rod of jeremy, for revenge and and punishment? What counsel shall this miserable man take against the counsel of God? Of what arm shall he call for help against this arm? What providence shall he oppose against this providence? Who ever moved war against God, or opposed himself against him, and went away conqueror? Holy job saith; 
job, 9  If he would dispute with him, he could not answer him one thing of a thousand. He is wise in hart, and mighty in strength: who hath been fierce against him and hath prospered?  
To conclude, this evil is such and so great, that of the greatest punishments, with which God threateneth and chastiseth the wicked in this life, it is one, and not the least, when he withdraweth from them the hand of his fatherly providence: as God himself testifieth in divers places of the holy Scripture. Hence is that; 
Psal. 8.  And my people have not hearkened unto my voice, and Israel hath not obeyed me; so I gave them over to their own lusts, and they followed after their own inventions. That is, they daily fell from ill to worse. 
Hosea, 4.  And by Hosea; Seeing thou hast forgotten the law of thy God, I will also forget thy children. Even as therefore there can nothing happen worse, or more heavily to a woman, then to be forsaken and divorced from her husband; nor to a Vineyard, 
A similitude.  then to be neglected of the Lord, and no more to be trimmed (for then forthwith it degenerates, and grows wild) so nothing can happen worse to a soul, then to be forsaken of God. 
What the soul is without God.  For what is the soul without God? It is as a Vineyard without one to dress and trim it: as a garden without a Gardener: as a ship without a Pilot: as an army without a Captain: as a common wealth without a Governor: or (that I may speak more fitly) as a body without a soul. Thou seest therefore, my brother, how God doth encompass thee on every side, for this cause, that if thine hart will not be moved with the love and desire of fatherly providence, at the least that it might be moved with the fear of reprobation, and forsaking: lest perhaps he forsake thee, neither any more stretch his hand out unto thee. For oftentimes, they that are not moved with desire of good things, are moved with the fear of some great evil.   

¶ Of the second privilege or prerogative of Virtue: that is, of the Grace of the holy Ghost, which is given to the virtuous. CHAP. XIIII.  
THis fatherly providence, of the which we have spoken a little before, is (as we have said) as it were the fountain and original of all other privileges, and benefits, with which God enricheth, and beautifieth his friends in this world. For to this providence it pertaineth, to provide them of all necessaries, to the obtaining of the last end, which is the last perfection and blessedness: by helping them in all their needs, and by creating in their minds all aptness, disposition, virtue, & other habits, which are requisite unto that end.  
Of the number of these, the first is the grace of the holy Ghost, 
After the divine providence, the grace of the holy Ghost is the beginning of all blessings.  which next to that divine providence, is the original & beginning of all other privileges and celestial gifts. This was the first rob with which the prodigal child was clothed, after he was received into his Father's house. If thou demandest of me what this grace is? I answer, that this grace, (according to Divines) is a participation of the Divine nature: that is, of sanctity, goodness, purity, and of the nobleness of God himself: by whose help & benefit, 
What the grace of the holy Ghost is.  man doth cast from him all the baseness, vildness, and rudeness, which he took and received from Adam; and is made partaker of holiness, and of the Divine nobleness: putting off himself, and putting on jesus Christ. The Father's show this by the example of iron cast into a fire; 
A similitude.  which remaineth iron still: yet partaking of the nature of fire, it is pulled out altogether shining & glowing, as though it were fire in deed. I say, that the same substance of iron remaineth with the name: but the heat, the splendour or shining, and all other accidents, are not of the iron, but of the fire. After the same manner grace (which is an heavenly quality, 
Grace doth deify.  which God infuseth into the soul) hath that admirable virtue and efficacy, that it transformeth man into God: after this manner, that still remaining a man, yet he is made a partaker of the Divine purity and nobleness; 
Gala, 2.  as he was a partaker, who said; I do not now live, but Christ liveth in me.  
Furthermore, Grace is a supernatural form, and divine, which maketh that a man leads a life comformable to the form, 
Grace is a supernatural form.  from which it proceedeth: which also is supernatural & divine. In which thing, after an admirable manner, shineth the Divine providence: which as it willeth that man should live a double life, 
Two souls of man.  natural and supernatural, so hath it provided for the same a double form: which are as it were the two souls of these life's: one by which we live this first life, another, by which we live the other. For even as from the soul, which is the natural form, all the powers and senses do proceed, by whose help we live this natural life: so from grace, which is the supernatural form, all virtues and gifts of the holy Ghost do proceed, by the benefit of which we live a supernatural life. Therefore this is, as the provision of two kind of instruments, by help of which, we labour in divers exercises.  
Grace is also a spiritual ornament of the soul, 
Grace is a spiritual ornament.  wrought by the hands of the holy Ghost, which doth make the soul so beautiful, and so acceptable in the eyes of God, that he receiveth it for his daughter, and for his Bride. Of this ornament the Prophet glorieth, 
Esay, 6,  saying; I will rejoice in the Lord, and my soul shall be glad in my God, because he hath put upon me the vesture of salvation, he hath covered me with the garment of righteousness, as a Bridegroom adorned with a crown, and as a Bride decked with jewels. Which are all virtues, with all the gifts of the holy Ghost, 
Psalms, 44.  with which the soul is adorned at the hands of GOD. This is that golden vesture, wrought about with great variety, with which the Queen was clothed, who stood before the King her Spouse: for from grace, all the colours of all virtues & celestial habits do arise, in which the beauty of the Queen consisteth.  
Of these it is easily gathered what be the effects, which grace worketh in those souls, 
1. The work of grace, maketh a man acceptable to God.  wherein it dwelleth. For the special effect of it is, to make a soul so acceptable and beautiful in the eyes of God, that he taketh her to be his daughter, his spouse, his temple, his dwelling, in which he enjoyeth his delights with the sons of men. another effect of it is, not only to adorn the soul, but also to strengthen it with those virtues, which proceed from it. 
2. It strengtheneth man.  Which are as the hairs of Samson, in which consisted not only his beauty, but also his strength. As well from this, as from the former effect of grace, the soul is praised in the Canticles, where the Angels admiring the beauty of it, say; 
Cant. 6,  Who is she that looketh forth as the Morning, fair as the Moon, pure as the Sun, terrible as an Army with banners? Whereby we know, that Grace is as a shield covering the whole body, or as a complete Armour, which armeth a man from the head to the foot, and maketh him beautiful and valiant, & so valiant, that, if we believe a certain learned Schoolman, a little grace is sufficient to conquer and overcome all the devils, with all sins that reign and rule in the world.  
There is also a third effect of grace, that it maketh the soul so acceptable and excellent in the sight of God, 
3. It maketh our works acceptable unto God.  that as many works as it doth deliberatively and advisedly, (which are not sins) are acceptable unto him. That not only the acts of virtue, but also natural works, as to eat, drink, sleep, & such like, are acceptable before the Lord.  
The fourth effect is, that it maketh us the sons of God by adoption, 
4 It adopteth us to be the sons of God.  and heirs of the heavenly kingdom, and also worthy to be written in the book of Life, in which all the names of the righteous are written: and by consequent, it giveth unto us a lawful claim and title, to that most rich and heavenly inhearitance. This is that privilege and prerogative which our Saviour praised so greatly in his Disciples, then, when they returned merrily unto him, 
Luke, 10.  saying: Lord, even the devils are subdued unto us through thy Name: to whom our Saviour answered; In this rejoice not, that the spirits are subdued unto you: but rather rejoice because your names are written in heaven. For it is certain, that this is the greatest good, that man's hart can think upon, or desire in this life.  
But that I may speak many things in few words, it is grace that maketh man fit to all good: 
The Forest of the effects of grace.  which maketh the way to heaven plain before us: which maketh the yoke of the Lord, easy and sweet unto us: which leadeth man by the way of virtue: which healeth our weak nature, & maketh all that seem light unto us, which while it was weak, seemed intolerable: it is that, which after an ineffable manner, reformeth and armeth all the powers and faculties of our souls, & that by the means of those virtues, which proceed from it: it enlighteneth the understanding, it inflameth our will, it strengtheneth our memory, it tempereth and moderateth our part concupiscible, lest it run into all evil: it confirmeth the part irascible, lest it be slow & too sluggish to work well. Moreover, because all our natural passions, which are found in these two inferior powers of our appetite are as it were stepdames unto virtue, & doors, whereby devils oftentimes enter into our souls, it hath appointed, as it were Sentinels in each of these parts, which watch and keep it: that is, a certain infused virtue, coming from above, which doth help man, and maketh him secure in danger, which ariseth by means of those passions. So to defend the soul from the appetite of gluttony, it sendeth Temperance: to defend it from the lust of the flesh, it sendeth Chastity, and to defend it from ambition, it sendeth Humility, and so in the rest.  
But there is one thing, 
Grace maketh our souls the dwelling & temple of God.  which exceedeth all the foresaid, that is, that grace maketh God to dwell in our soul, that dwelling in it, he may govern it, defend it, direct it in the heavenly way: God therefore sitteth in our soul as a King in his kingdom; as a Captain among his army; as a Master in his school: and as a Pastor among his flock, that there he may exercise, and undergo spiritually all these offices, and administer all providence. Go to therefore if this precious pearl, out of which so many good things come, be a perpetual companion unto Virtue, who will not willingly imitate that wise Merchant in the Gospel, who sold all that he had, that he might buy this alone?   

¶ Of the third privilege of Virtue, which is a light, and a certain supernatural knowledge, which our Lord giveth to them, who seek after Virtue. CHAP. XV.  
THE third privilege, 
This knowledge doth proceed from grace.  which is granted unto Virtue, is a certain special light, and a certain wisdom, which our Lord doth bestow upon them, that are righteous; which also proceedeth from that grace, of which we have hitherto spoken. The reason is, 
The first reason.  because it is a function and duty of grace to heal and recure nature being weak, feeble, and decayed. Even as therefore it healeth the appetite and will weakened through sin, 
It is a property of grace to illuminate the understanding.  so also it recureth the understanding, being exceedingly obscured and darkened by the same sin: that by this benefit the understanding may know, what it ought to do; and by the will there may be ability & power to do, that which now it understandeth is needful for to be done. Not unlike to this is that Saint Gregory hath in his Morals; Not to be able to fulfil that which man understood, was a punishment of sin: as also that was a punishment of the same, not to understand that. 
Psal 27.  Therefore said the Prophet; The Lord is my light, against ignorance, and my salvation, against impotency. In one is signified what is to be desired, in the other strength is given, by which we may attain unto it. And so as well this as that pertaineth to the same grace. Hence it is that besides faith and prudence infused, which enlighten our understanding, that it may understand, what it ought to believe, what also to do, the gifts of the holy Ghost do increase also in us, 
Four gifts of the holy Ghost belong to the understanding.  four of which pertain to the understanding; that is, the gift of wisdom, which is given for the knowledge of high and lofty matters; the gift of Science, which is given, that we may understand lower matters; the gift of understanding, by which we come to the knowledge of the mysteries of God, and to the congruency and beauty of them; and the gift of counsel and advice, by whose help we know the actions of this life, and how to govern and rule, whatsoever happeneth to us in it. All these beams come from the splendour of grace only, which therefore is called in the holy Scriptures, 
Grace why it is called an Unction.  an Anointing or Unction. For it teacheth all things, as Saint john speaketh. Wherefore, even as oil among all liquid substances, is the fittest to preserve light, and to cure wounds: so this divine Unction doth cure the wounds of our will, and doth illuminate the darkness of our understanding. This is that most precious oil, better than all oil; 
Psal. 23.  of which the kingly Prophet speaketh; Thou hast anointed mine head with oil. It is certain that he speaketh here not of a material head, nor of material oil, but of a spiritual head, that is, of the superior part of our soul, in which our understanding is, as very well showeth a learned man, writing upon this place: and of spiritual oil, which is the light of the holy Ghost, by which our lamp is preserved, that it is not put out. Of the light of this holy oil this good King had much, who thus speaketh of himself; 
Psal, 51.  Thou hast taught me wisdom in the secret of mine hart.  

The second reason.  another reason may be also given of this. For seeing that it is the office of grace, to make a man endued with Virtue; it cannot execute this, unless first it move a man to sorrow and repentance of his former life, and stir up the fear of God in him. Unless before it worketh, that man doth deadly hate sin, and desire heavenly blessings with great fervency, and altogether contemn these worldly vanities. But the will cannot obtain these and the like, unless before it hath the light of understanding, and a knowledge proportionable, by which the will may be stirred up. 
The will is a blind faculty.  For the will is a blind faculty, which is not moved except the understanding go before, carrying a light, and showing good and evil in all things, that the affection towards them may increase or decrease. Hence it is, that Thomas Aquinas saith, even as the love of God doth increase in the soul of a righteous man: so also increaseth the knowledge of the goodness, favour, and beauty of the same God, and that by an equal proportion: that if one of them increase an hundredth degrees, so many also increaseth the other. For he that loveth much, he understandeth many causes of love in the thing beloved; but he that loveth little, understandeth but few. And that which is clearly understood of the love of God, this also is understood of fear, hope, and of the hatred of sin. From which men would no more abhor, then from other things, unless they understood that it was an evil, than which nothing in this world is more worthy of horror and execration.  
Seeing therefore that the holy Ghost willeth that these effects should be in the soul of a righteous man, he willeth also that there should be causes in it, from whence they may come. As he willeth that there should be diversity of effects in the earth, so also he willeth that divers causes and celestial influences should be wrought in it. Furthermore, seeing that it is true, as we before have proved, that God doth dwell by grace in the souls of the righteous; and that God is light, Enlightening every man that cometh into the world, 
john, 1.  as Saint john saith; it is not to be doubted, that by how much the soul is purer and cleaner, by so greater a clearness the beams of the divine light do shine in it. 
God is the Glass of a purified soul.  Wherefore Saint Augustine calleth God the Glass of a purified soul: for he maketh it shine with the beams of his light, teaching it all things, which are necessary to salvation. What marvel is it, that he doth bestow this benefit upon men, who hath not denied such a like thing to lower and more inferior creatures, which by the instinct of the Author of nature know all things, 
God hath given knowledge to beasts, to fly hurtful things, & to embrace wholesome,  which belong to their preservation? Who hath taught the beasts among so many kind of herbs, which grow in the fields, to know which are wholesome, and which are hurtful? To feed upon these, and to leave the other untouched? To know also what creature is enemy unto them, & what is a friend? To fly a Wolf, & follow a dog? It is certain that they have learned this of none other, than of the Lord. If therefore God hath infused this knowledge into unreasonable creatures, that they might be preserved in their natural life, how much more ought he to provide for the righteous, that they may have greater knowledge, whereby they may be preserved in a spiritual life? For this is no less necessary for men, by reason of those things that be above nature, than those things are for beasts, which concern their nature. For if the Divine providence hath been so careful to provide things of nature, how much more shall it be careful for those things, which pertain to grace? which by how much they be more excellent, by so much they exceed the powers and faculties of human wit.  

What this supernatural knowledge is.  This example not only proveth that there is such a light of the understanding, but also it showeth what it is: for it is not a knowledge so speculative as active, not so contemplative as practic: neither is it given, that we may understand, but that we might work: not that we should be subtle and witty in disputing, but industrious and laborious in working. Therefore, not only it remaineth in the understanding, as Sciences got in Schools; but by the power of it, it moveth the will, inclining it to all that, to which such kind of knowledge doth provoke and excite. For it is the proper instinct of the holy Ghost, who as a most perfect master, teacheth his very often with this perfection, all that which it behoveth them to know. This the Bride confesseth in the Canticles; 
Cant, 5.  My soul, saith she, melted within me, after that my beloved spoke. By which sentence it appeareth, what is the difference between this learning, and that, which is delivered in schools: for that only enlighteneth the understanding, but this moveth the will also, and delighteth it, and by her virtue doth pierce all the corners of our souls, working and effecting all that, which pertaineth to the reformation of them: 
Heb. 4,  as the Apostle declareth, when he saith; The Word of God is lively, and mighty in operation, and sharper than any two edged sword, and entereth through, even unto the dividing a sunder of the soul and the spirit, and of the joints and the marrow. For it maketh a division between the part animal of a man, and the part spiritual: separating the one from the other, dissolving that most dangerous bond of friendship, which was wont to be between the flesh and the spirit: for when the spirit is mingled with the flesh, it is made one with it: which bond is dissolved by the word of God, making, that a man liveth a spiritual life, and no more a carnal.  
This therefore is one of the especial effects of the Divine grace: one also of the especial privileges, in which those that are endued with virtue, do joy in this world. But (although those things which we have spoken of, be sufficiently proved of us) lest any man be so carnal, that he should complain, that these things are obscure to be understood, 
Testimonies of the Scripture as concerning this knowledge. john, 14. john, 6,  and hard to be believed, I will confirm them with most evident testimonies, as well of the old Testament as of the new. In the new Testament Saint john telleth, that Christ said at his last supper; The holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, which I have told you. And in another place: It is written in the Prophets; and they shall be all taught of God. As if he should say, the time shall be, when as men every where shall be taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. The same the Lord promiseth by the Prophet jeremy; I will give my law into their bowels, (and that which before was written in tables of stone) I will write in their hearts: 
jerem. 31,  So that all men are to be taught of the Lord. The Lord in like manner willing to show how great the majesty, glory, and prosperity of the Church should be, thus among other things he speaketh in Esay: 
Esay, 54.  O thou afflicted, and tossed with tempest, that hast no comfort, behold, I will lay thy stones with the Carbunkle, & lay thy foundation with sapphire, and I will make thy windows of Emerauds, and thy gates shining stones, and all thy borders of pleasant stones. And all thy children shall be taught of the Lord. And in another place; I am the Lord thy God, 
Esay, 4●.  which teach thee to profit, and lead thee by the way, that thou shouldest go.  
Of this which hath been spoken, we may easily know that there be two kinds of sciences; one of the Saints, another of Wisemen, one of the Righteous, another of the Doctors. The science of the Saints is that, of which Solomon speaketh, The science of the Saints is prudence. 
Prou. 9  Because science consisteth only in the understanding, and belongeth unto contemplation: but it is the property of prudence to wish the best things, 
In the first book of his great Morals, chap. 34.  and to choose and do them, saith Aristotle. And it is required not that we may know, what things be right, but that we may become honest and righteous. How often do we find this wisdom promised unto us in the Psalms? In one it is said, The mouth of the righteous will speak of wisdom, 
Psal. 37.  and his tongue will talk of judgement. And in another. I will give to thee understanding, and I will teach thee in the way wherein thou goest, and I will set mine eyes upon thee. Again in another Psalm he demandeth, as a thing of great moment, and worthy of admiration, 
Psal. 25.  What man is he that feareth the Lord? him will he teach the way that he shall choose. As if he should say, who is he to whom the Lord doth give such a benefit, that he himself must be his master, and teach him the law, according to which he must live? 
Psal. 94.  In another place he calleth this man happy. Blessed, saith he, is the man, whom thou chastisest, o Lord, and teachest him in thy law. 
Psal. 25.  In the Psalm cited a little before, where we read; The Lord is a foundation to them that fear him. 
Jerome.  Jerome translateth: The secret of the Lord is revealed to them, that fear him, and his covenant to give them understanding. Which gift is nothing else, than a great light of the understanding, a sweet food of the will, and a great recreation of the whole man. Which knowledge the same Prophet oftentimes calleth the food of the soul, sometimes the water of refreshing, a table prepared against his enemies. For this cause the same Prophet in that divine Psalm, 
Psal. 119.  whose beginning is, Blessed are those that are upright in their way: so often doth desire of God that light, and that knowledge. Give me, saith he, understanding, and I will keep thy law, yea, I will keep it with my whole hart. And a little after: I am thy servant o Lord, give me understanding, that I may know thy testimonies. And afterwards, Let my complaint come before thee, o Lord, and give me understanding, according unto thy word. To conclude, this is that petition which he repeateth so often, which he had not craved with so great importunity, unless he had very well understood the force & efficacy of this doctrine, and the manner and means, which God useth in bestowing of it.  
Which seeing that it is so, 
The dignity of this doctrine.  what greater glory can there be, what ampler dignity, then to have such a master, to frequent such a school, where the Lord God himself sitting in a chair, professeth this learning and heavenly philosophy? If men, as Saint Jerome testifieth, 
See S. Jerome more at large in his 103. Epist to Paulinus. c. 1. Philostratus in the life of Apollonius Tyaneus.  in times past came to Rome from the furthest coasts of Spain and France, that they might see Tytus Livius; whose eloquence was famous throughout the whole world: And if that most excellent and famous Philosopher, Apollonius Tyaneus, travailed almost throughout the whole world, and passed even to the Mountain Caucasus, and to the Brachmanes, Philosophers of India, that he might only hear jarchas, an Indian Philosopher, in his golden throne professing wisdom among the small number of his scholars, and disputing of the motion of the celestial Spheres; what ought not men to do, that they may hear God himself, who sitteth in the chair of their hearts, not teaching how the heavens are moved, but how men may come to heaven?  
But that thou mayst know that this doctrine is not unfruitful, or common, 
Psal, 119,  hear what the Prophet speaketh of it, I have had more understanding than all my Teachers: for thy testimonies are my meditation. I understood more than the ancient, because I kept thy precepts. More abundantly yet doth the Lord promise to his by the mouth of his Prophet; 
Esay, 58,  And the Lord thy GOD, saith he, shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, & like a spring of water, whose waters fail not. What be these blessings, with which the Lord will satisfy the souls of the righteous, but knowledge of things belonging to salvation? For in these he showeth, how great the beauty of virtues be, and how great the filthiness of vices are: how great the vanity of the world is, how great the dignity of grace is, the greatness of glory, the sweetness of the consolation of the holy Ghost, the goodness of GOD, the malice of devils, and to be brief, how short the life of man is, and how great and intolerable is the common error of them living in it. With this knowledge, as the same Prophet testifieth, a man is often lifted above the highness of all mountains, & there doth contemplate of the King in his beauty, and his eyes beholdeth the earth a far off. Hence it is, that celestial blessings seem such unto him, as they are in truth: because he seethe them nearly: but terrestrial things seem small; for besides that they are such, also he beholdeth them a far off. The contrary happeneth to perverse and wicked men: who behold heavenly things a far off, & earthly things nearly & just before their eyes. 
For what this wisdom is profitable.  This is the reason, why they, that participate of this heavenly gift, are not puffed up with vainglory in prosperity; neither are troubled or cast down in ad versitie. for by the benefit of this light they see, of what small moment it is, that the world can either give or take away, if it be compared with those things, which are in the Lord's power. The wiseman witnesseth this, 
Ecclus, 27.  when he saith: A man grounded in wisdom, is steadfast as the Sun: as for a fool, he changeth as the Moon. Which sentence Saint Ambrose expounding in a certain Epistle, 
Ambrose to Simplicianus, Epist. 7.  saith thus: For a wise man is not broken through fear, is not changed through power; is not exalted in prosperity, neither is drowned in adversity. For where there is wisdom, there is courage of mind, there is constancy and fortitude. A wise man therefore is one and the self same in mind, he is not lessoned, nor increased through the change of things; neither as unstaid doth he float here and there, to be carried about with every wind of doctrine, but he remaineth perfect in Christ, grounded in charity, an d rooted in faith.  
Let it not seem strange to any, that this wisdom is a thing of so great virtue; for it is not earthly wisdom, as we have said, it is not that puffed and vain wisdom, which causeth to swell, but that which edifieth: it is not that which with speculation only enlighteneth the understanding, but that which with her heat giveth motion to the will: as it in times past moved the hart of Saint Augustine, of whom it is written, that through joy he wept, as often as he heard the Psalmody and Psalms of the Church, 
The dignity of that wisdom.  which sounded so sweetly: the sound entered into the in most part of his hart, and there through the heat of devotion, truth was resolved in his bowels, and showered tears from his eyes, which were to him, as he saith, most sweet & pleasant. O blessed tears, happy School, and happy wisdom, which bringeth forth such fruit: what may be compared with her? Man knoweth not the price of it, 
job, 28.  for it is not found in the Land of delicate livers. The depth saith, It is not in me: the sea also saith, it is not with me. Gold shall not be given for it, neither shall silver be weighed for the price thereof. It shall not be valued with the wedge of gold of Ophir, nor with the precious Onyx, nor the Saphir. The Gold nor the Crystal shall be equal unto it, nor the exchange shall be for plate of fine gold. Which commendation of wisdom, this most holy man concludeth in these words; Behold, the fear of the Lord is wisdom, and to departed from evil, is understanding.  
This therefore my brother, is one of those great rewards, by which thou art invited to Virtue, seeing she hath the key of this treasure. After this manner the Wiseman inviteth us unto her in his Proverbs, 
Prou, 2.  My son, saith he, if thou wilt receive my words, and hide my commandments within thee, etc. Then shalt, thou understand the fear of the Lord, and find the knowledge of God: 
The understanding of the righteous increaseth. Prou, 4.  for the Lord giveth wisdom, out of his mouth cometh knowledge & understanding. This knowledge continueth not in one & the same state, but daily is increased by new lights & knowledge, as the same Wiseman testifieth. The way of the righteous, saith he, shineth as the light, that shineth more and more unto the perfect day: that is, unto that blessed eternity, in which we shall no more say with the friends of job; 
job, 4,  A word was spoken unto me secretly, and mine ear hath received a little thereof: that is, of her divine and hidden inspirations: but there we shall hear openly, and shall see God himself.  
This is that wisdom, 
The darkness of the wicked.  which the sons of light enjoy: but the wicked on the contrary, do live in the horrible darkness of the Egyptians, which may be felt with hands. A figure of which thing was, that it is said in the Land of Goshan, where the children of Israel dwelled, 
Exod, 10,  there was light: but in Egypt for three days space, there was such thick darkness, that it might be felt: which represented that obscure and dark night and blindness, in which sinners live, 
Esay, 59,  as they confess in Esay, saying; We have waited for light, but lo, it is darkness: for brightness, but we walk in darkness. We grope for the wall like the blind, and we grope as one without eyes: we stumble at the noon day, as in the twilight: we are in solitary places as dead men.  
Tell me, I pray thee, what greater blindness can be thought of, or greater disorder happen, then that is, into which the wicked do daily slide? What greater blindness or ignorance is there, then to sell the right of the birthright, that is, the inhearitance of the kingdom of heaven, for a little pleasure of the world? then not to fear hell? not to attain Paradise? not to have hated sin? not to have a regard of the last judgement? to set at nought the promises & threatenings of the Lord? not to remember death? which every hour hangeth over their heads? not to prepare themselves to give an account, not to think that it is momentany, and for a time that delighteth, but for ever that tormenteth? 
Psalms, 9,  They have not known (saith the Prophet) neither have they understood: they walk in darkness, and they shall go from darkness into darkness. They shall go, I say, from inward darkness, to outward darkness: from the darkness of this life, to that of the life to come.  

Other men's sentences & judgements, are to be heard.  I suppose that I shall do advisedly, if at the end of this matter, I do admonish thee, that although all is most true, which hath been spoken of this heavenly wisdom, and light of the holy Ghost: yet no man aught, albeit he be justified, rashly or proudly to gainsay the judgements of men, but humbly submit himself, to the judgements of his elders: especially to theirs, whom GOD hath appointed Doctors and Pastors of his Church. 
Gala, 1,  For who more abounded with this light then S. Paul? Who more than Moses, who spoke face to face with the Lord? Nevertheless, 
Exod, 18,  one of them went to jerusalem, that he might confer of the Gospel with the rest of the Apostles, which he had learned in the third heaven: the other also contemned not the advise of jethro his Father in law, although he was an heathen man, and unacquainted with the knowledge of the true God. The reason of this is, because the inward helps and aids of grace, do not exclude these outward of the Church. For after both manners the Divine providence would provide for our weakness, 
A similitude.  to which both helps are necessary. For even as the natural heat of our bodies is helped of the exterior heat of heaven: and as nature (although most careful to preserve itself) doth receive much help of external medicines, created to that end of God: so also the light and inward help of grace, is much helped by the light and doctrine of the Church.   

Of the fourth privilege of Virtue, that is, of the consolations and comforts of the holy Ghost, which the righteous enjoy in this world, and which they joy in. CHAP. XVI.  
I Can, after the inward light of the holy Ghost, by which the darkness of our understanding is enlightened, appoint for the fourth privilege Charity, and the love of GOD, by which our will is inflamed, especially, seeing that the Apostle himself, doth put this in the first place, among the fruits of the holy Ghost. But because here we do rather speak of the privileges and prerogatives, which virtues bring with them, then of the virtues themselves; Charity being the Prince of all virtues: we will not here speak of it, although it also might be referred to this order, and our purpose, not as a virtue, but as an admirable gift, which God is wont to give to those that apply themselves to the study of Virtue: and that which after a certain ineffable manner inflameth the inmost part of our will, & inclineth it to love God above all things, which may be beloved. Which love, the more perfect it is, the more sweet and delightsome it is. For this cause, not unfitly it may be inserted into this number as a fruit, or a reward, as well of other virtues, as of itself. Notwithstanding that I may not seem an ambitious and too curious a praiser and commender of virtues, of which so many and so great things may be spoken, I will set in the fourth place the joy of the holy Ghost, which is a natural propriety of the same charity, and one of the especial fruits of the holy Ghost, as Saint Paul testifieth, writing to the Galathians. For even as we said a little before, that light and knowledge, which God doth bestow upon his friends, not only doth stick in the understanding, but also doth descend to the will, where it doth diffuse her beams, and disperse her brightness; so that the mind is made glad, and rejoiceth in the Lord after a certain ineffable manner. In so much, as the natural light sendeth from her heat, which we feel: so this light being spiritual, doth beget in the soul of a righteous man that spiritual joy, of which we speak; according to that of the Prophet, Light is sown for the righteous, 
Psal. 97.  and joy for the upright in hart.  
This matter is so plentiful and copious, that never too many things may be spoken of it. But for the purpose of this book, it shall be worth the labour to show, how great this joy is: for the knowledge of this greatness is very profitable, and very forcible to draw the minds of men to the love of Virtue. For no man is ignorant, that as all kind of evils are found in vices; 
Evil men think that there is no pleasure in Virtue.  so all kind of good things, as well honest as profitable, are perfectly to be found in virtues, only pleasure excepted, which naughty and wicked men deny to be in virtues. Seeing that therefore man's hart desireth nothing so much as pleasures, these men say (at least their works speak, if not their words) that they had rather have pleasure unperfect, then that which wanteth pleasure, with all her perfections and prerogatives. This is that Lactantins Firmianus said in times past, Because, saith he, bitternernes is mixed with virtues, and vices are seasoned with pleasures: and men eschew bitterness, and are enticed with the sweetness of pleasures; many forsaking virtues, with great earnestness follow after vices. This is one, and the only cause of so great a mischief, and he that shall bring men from this perilous error, he shall not bestow a small benefit upon them, and he that shall prove by most evident arguments, that the way of virtue is much more plainer and sweeter than the way of vices, he shall mightily help them. This is that we would now prove and demonstrate with most firm arguments and clearer than any light, especially with the authorities of the divine Scripture, seeing that they are more certain and sound proofs, than those which may be brought for this matter from any other place. For the heaven and the earth shall sooner perish, than any jot or title of them.  
Tell me therefore, o blind man, wrapped in miserable errors, if the way of the Lord be so bitter, as thou imaginest to thyself, 
Psal. 31.  what meaneth that of David. How great o Lord is the sweetness of thy goodness, which thou hast laid up for them that fear thee? In which words the Prophet doth not only express the greatness of the sweetness, which is given of the Lord to the righteous: but also he doth render a reason, why the wicked do not know it: because the Lord hath laid it up from their eyes. What other thing meaneth that of the same Prophet; My soul shall be joyful in the Lord: 
Psal. 35.  it shall rejoice in his salvation. All my bones, that is, all my strength and might, shall say, Lord who is like unto thee? Tell me, what other thing is this, then to say that the joy and mirth of the righteous is so great, 
The flesh also of the righteous rejoiceth.  that although it be directly taken in the spirit, it doth redound nevertheless for the abundance and plenty thereof also upon the flesh, that which before knew not to be delighted, but in carnal things, now for the communion and participation of the spirit, is delighted in spiritual things, and rejoiceth in the living God, and that with so great joy, that all the bones of the body being full of this admirable sweetness, do force a man to cry out, Lord, who is like unto thee? What pleasures are like thine? What joy, what love, what peace can any creature give comparable to this of thine? What meaneth this also of the same Psalmist; The voice of joy and deliverance, 
Psal, 118.  shall be in the tabernacles of the righteous? What I say, meaneth that, unless that he might signify that true joy and deliverance are not found in the houses of sinners, but in the souls of the righteous. What also meaneth the Prophet, 
Psal. 68  when he saith; The righteous shall be glad and rejoice before God: yea, they shall leap for joy, but that he might show the joys and spiritual feastings, with which God oftentimes wonderfully doth refresh the souls of the righteous, with the sweetness of all celestial things? In which banquets there is drunk that most sweet wine, which the same Prophet praising saith; 
Psal. 36.  They shall be satisfied and drunk with the fatness of thine house, and thou shalt give them drink out of the river of thy pleasures. With what other words could the Prophet have more cunningly or lively depainted, and expressed the greatness of these delicates, calling them drunkenness and a river of pleasures, that he might show the force and efficacy, which they have to draw the minds of men from earthly things, and to convert them to God? This is understood by this drunkenness. For even as a man, 
A similitude.  who is overcome with much wine, looseth the use of his senses, neither differeth much from a dead man, by reason of the strength of the wine: so when any one is full of that heavenly wine, he dieth to the world, and hath all his senses with all their desires shackled and fettered. Furthermore, what meaneth that of the same Prophet; Blessed is the people, that can rejoice in thee? 
Psal. 89.  Some body perhaps might have said, Blessed is the people, who have plentifully all things necessary for them, who is encompassed with strong walls, and environed with mighty bulwarks; who is guarded with choice Servants and Soldiers; 
How great the spiritual joy is.  But this most holy King, who knew all these, doth not speak so, but he saith that he is blessed, who hath learned by experience, what it is to joy and rejoice in the Lord: not with every kind of joy, but with that, which is worthy of the name of joy: which, as Gregory saith, is a joy of the spirit so great, that it cannot be expressed, nor showed by any external signs. Blessed therefore is the people, who so hath profited, and hath made such progress in the sweetness and love of God, that knoweth by experience, what this joy is, which neither that most wise Plato could understand, nor that most eloquent Demosthenes utter with words, but it is only known to an humble and pure hart, in which God dwelleth.  

God as he is great in justice, so is he great in mercy.  If God be the Author of this joy, I pray thee consider, how great it ought to be which proceedeth from God: for it is certain, that as the divine punishment is like to God himself; so also his comfort is wont to be like and conformable unto him. But if his punishment, when he correcteth man, be so great, how great thinkest thou shall his consolations be, when he doth comfort man? If he hath a hand so heavy to smite, how light shall it be, when he stretcheth it out, that he may struck and cherish his friends? Especially seeing that this good God is much more marvelous in his works of mercy, then in his works of justice. Moreover, tell me I pray thee, what is that Cellar of wine, of most precious wine, into which the Bride doth glory that she was brought of her Bridegroom? What is that banquet, to which that same Bridegroom doth call his friends, when he saith, 
Cant. 1.  Drink my friends, and be drunken my beloved. What drunkenness is this, 
How great the force is of the sweetness of the heavenly wine.  but the greatness of the divine sweetness and joy, which doth so alienate and infatuate the hart of man, that a man seemeth as it were to be carried beyond himself. For it is wont to be commonly said, that a man is drunk, when the wine that he drinketh is of greater measure, and more abundant, then that his natural heat may concoct or digest: for then the wine ascendeth into the brain, and so ruleth over man, that now he doth not rule himself, but is ruled of the wine. Which thing if it be so, tell me I pray thee, what shall be the state of that soul drunken with that heavenly wine? When it is as it were a vessel full of God, and of the divine love: so that it is not able to bear so great a burden of pleasures, neither is her whole capacity sufficient, to bear and carry so great felicity and happiness? 
Holy Effrem.  So it is written of holy Effrem, that oftentimes he was so full of the wine of this heavenly joy and delight, that the frailty of his body being unequal to the burden, he was not able to undergo the greatness of the pleasures; and therefore he was constrained to exclaim and cry out; o Lord, depart a little from me, for the frailty of my body, is not able to sustain the greatness of thy delights. O admirable goodness, o unmeasurable sweetness of this supreme Lord, which is with so large an hand communicated to his creatures, that the strength and valour of their minds, is unable to carry the abundance of so great joy. Therefore with this heavenly drunkenness all the senses of the soul are brought a sleep: this doth bring the sleep of peace and life, by this the soul is lifted up above itself, it knoweth, loveth, and tasteth more, than it could by her natural essence. 
A similitude.  Hence it is that as water set over fire, when it doth wax hot, as though it had forgot the own proper nature (seeing that all heavy things are carried downwards) boileth and swelleth aloft, imitating the nature and lightness of the fire, by whose force it is hoisted and elevated with that motion: so also the soul inflamed with that heavenly fire, is exalted above itself, is whirled about with a certain force, and is carried up to heaven, whence that fire is sent; it boileth with a most servant desire of God, and with a most vehement force runneth into his embrace: it stretcheth out itself, and lifteth up her arms on high, trying, if she can fly unto him whom she loveth. But when she seethe that she cannot come unto him, she ceaseth not to desire him; 
Spiritual languorment.  and when she knoweth that she is frustrated of her desire, yet one comfort doth yet remain, to send into heaven sighs and groans fetched from the bottom of the hart, and to say with the Spouse in the Canticles; 
Cant, 5.  I charge you, o daughters of jerusalem; if you find my beloved, that you tell him that I am sick of love. Which kind of languishment, the Saints do say to spring of that, that man is hindered, and cannot bring the unmeasurable desire of his hart to his wished end & purpose. Do not destroy thyself, saith a certain Doctor, for this impatient desire; for this languishment is not deadly, but for the glory of God, 
john, 11,  that the son of God may be glorified by it.  
But what tongue can eloquently and learnedly enough utter the greatness of these delights, which the friends of God enjoy in that flourishing pageant of Solomon, or bed curiously wrought of the wood of Libanon, whose pillars are of silver, & the pavement of gold? This is the place of the spiritual marriages, which therefore is called a bed, because it is a place of rest and love; I say a place of perfect rest, of lively sleep, & of celestial pleasures: which how great they are, none can know, but those that have learned by experience.  

Conjectures of the greatness of the spiritual delights. 1.  But we may attain to some knowledge and science of these things, out of most weighty and pregnant conjectures: for he that diligently considereth the greatness of the goodness, & love of the son of God, who for the love of mankind underwent so unheard of reproaches and torments, he shall understand that it is impossible, that it should be difficult and hard to come by, that we seek for here, when as that is altogether nothing, in comparison of them. What will he not do for the righteous, who hath done such things for the unrighteous? what friendship will he not show to his friends, who hath under-gone so cruel punishments for his enemies? This is somewhat disclosed, & bewrayed unto us in the Canticles, where so many fair and loving speeches, so many delights are read of between the Bridegroom and the Bride, who is the Church, or any soul under the estate of grace; where so many loving & amiable words are spoken one to the other, as no eloquence, no love can feign or imagine greater or more loving.  
We have another conjecture in respect of men, I say of righteous men, and true lovers of God. For if thou narrowly siftest and lookest into their hearts, thou shalt find there a servant desire, and a serious meditation, by what manner of means they may chiefly serve their Lord GOD, and that for his love, if it might be, they would be cut into a thousand pieces; at the least, that they might please and gratulate him in some matter, which they knew might be grateful and acceptable unto him, of whom they are so dearly loved, and are daily loaden with such heaps of so many benefits, recreated with so many solaces; and governed with so great providence. Tell me now, if man, who is a creature so unfaithful, and unapt to any good, come to this degree of faithfulness with God, what will he do again to man, whose goodness, whose charity, and whose faithfulness is infinite? If his property be, that he is holy with the holy, 
Psalms, 18,  and good with the good; and the goodness of man come to so great perfection, whetherto (I pray thee) shall the goodness of God proceed? If God strive with the good in goodness, how great I pray thee, shall that excellency be in this glorious striving? And if, as we have spoken a little before, a righteous man doth wish to be dismembered, and to be pulled into a thousand pieces, because that he burneth with the love of God, at least that he might please God? what will not GOD himself do, that he may cherish this righteous man, and do good unto his friend, that he might comfort him whom he loveth? This can neither be expressed with the tongues of men, nor be apprehended with the understanding; wherefore it is said of the Prophet, 
Esay, 64,  Neither that the eye hath seen, nor the ear hath heard, neither hath it entered into the heart of man, what God hath prepared for them that fear him. Which is not only to be understood of the blessings of glory, 
1, Cor, 2.  but of those, which are of grace, as Saint Paul testifieth.  
Doth it now appear unto thee, 
Virtue hath her delights.  my brother, that the way of Virtue hath her delights and pleasures? Dost thou think, that all the allurements of the lovers of this world, may be compared with these delights? What comparison can be between Christ and Belial? light and darkness? earthly delights and heavenly pleasures? the enticements of the flesh, and the joys of the holy Ghost? To conclude, the delights of the creatures, and the sweetness of the Creator? For it is most certain, that things by how much they are more noble, and more excellent, by so much they are more powerful to procure greater pleasures. Tell me what other thing the Prophet meant, 
Psalms, 37,  when he said; A small thing unto the just man, is better than great riches unto the wicked. 
Psalms, 84,  And in another place: A day in thy courts, is better than a thousand otherwhere: I had rather be a doorkeeper in the house of my GOD, then to dwell in the Tabernacles of wickedness. To be brief, what other thing mean those words of the Spouse in the Canticles; 
Cant, 1,  Thy breasts are better than Wine? and a little after, We will rejoice and be glad in thee, being mindful of thy breasts above wine? That is, mindful of the most sweet milk of thy consolations and comforts, with which thou refreshest, and nourishest at thy breasts thy spiritual children; which is sweeter, and more pleasant than all wine. By that wine he understandeth not material wine, (as neither in the breast of God we know that there is milk) nor the delights and joys of the world, such as the whore in the Revelation beginneth to her lovers, 
Apoc, 17,  sitting upon many waters, and having a golden cup in her hand full of abomination, and of the filthiness of her fornication, making drunken and perverting the judgement of all them that dwell in Babylon, lest they should foresee their destruction, and repent them of their wickedness.  

¶ How the righteous are refreshed in their prayers after a singular manner, with these divine consolations.  
IF in prosecuting this matter thou shalt ask me, in what matter the righteous chiefly enjoy these consolations, of which we have hitherto spoken, God himself will make answer unto thee by the mouth of his Prophet; 
Esay. 56, The pleasure of the righteous, is felt in their prayers  Also the strangers that cleave unto the Lord to serve him, and to love the Name of the Lord, and to be his servants: every one that keepeth the Sabaoth and polluteth it not, and embraceth my covenant, them will I bring to mine holy mountain, and make them joyful in mine house of prayer. For in this exercise GOD especially and particularly rejoiceth his Elect. For as Laurentius justinianus in a certain prayer, saith, the hearts of the righteous are inflamed with the love of their Creator, 
Of the chaste wedlock of the word, and of the soul. c. 22.  and are oftentimes lifted above themselves, and do think that they are in the company of Angels, and there in the presence of the Creator, they sing, love, breath, praise, sorrow, joy, eat and are hungry, drink and are a thirst, and by every way contend to be transformed into their Lord, whom they do contemplate by faith, worship by humility, seek by desires, & enjoy by love. Then they shall acknowledge how true it is of our Saviour, 
john, 17.  That they might have my joy fulfilled in themselves. Which as a river of peace is diffused and dispersed thorough all the powers of the soul, illuminating the understanding, rejoicing the will, renewing the memory, and gathering all her cogitations to God: there they embrace him with the arms of love, and have I know not what in them; they desire to hold him with all their strength, neither will they that he should departed from them.  
And as jacob, 
Gone, 32,  who strove with the Angel, would not let him departed; so the hart after his manner striveth with the Divine sweetness, neither will let it departed, but valiantly keepeth it, as a thing, in which he hath found all that he sought for, and desired; and saith with S. Peter in the mount: 
Math, 17.  Lord, it is good for us to be here. The soul placed in this estate, very well understandeth the phrase and right idiom or propriety of the book of the Canticles, but especially it tuneth & accenteth that most sweet song; 
Cant, 2,  His left hand is under mine head, and his right hand doth embrace me. And, Stay me with flagons, and comfort me with apples: for I am sick of love. Then the soul set on fire with that divine flame, greatly desireth to be dissolved, and to be delivered out of this prison, tears are her bread day and night, as long as this deliverance is deferred. Death is her wish, and life her patience. Without intermission she repeateth that of the Canticles; 
Cant, 8,  O that thou werest as my brother, that sucked the breasts of my Mother, I would find thee without, I would kiss thee, then they should not despise me. Then wondering at herself she thinketh, after what manner these treasures have been hid all the time past, and seeing all men capable of so great good, she desireth to go into all streets and highways, and to cry out to all men, and to say; Whether hast ye, ye fools and unwise? What seek ye? Why do ye not hasten? Why do ye not contend, that ye may enjoy this blessing? 
Psalms, 34,  Taste and see, how sweet the Lord is: blessed is the man that trusteth in him. For after that she hath tasted of the spiritual sweetness, all flesh is unsavoury unto her, all society is a prison unto her, all solitariness shall seem a Paradise: and her delight shall be to cleave unto the Lord, whom she loveth. All honour shall be a burden, all household government, and disposing of riches, shall be to her a kind of martyrdom. She shall not suffer any thing, either in heaven or in earth to disturb her pleasures; and therefore she will watch, that no external cogitations or cares enter into her hart. There shall be but one love unto her, one desire, she shall love all things in one, and shall love one thing in all. Very well said the Prophet, Whom have I in heaven but thee? 
Psalms, 73.  & I have desired none in the earth with thee. My flesh faileth, and mine hart also: but GOD is the strength of mine hart, and my portion for ever.  
He that cometh to this happiness, he thinketh not that he hath any more an obscure knowledge of divine things, 
The change of the righteous.  but he supposeth that he doth see with other eyes: for he feeleth those motions and those changes in his hart, which are as infallible arguments and most firm testimonies of the truth of his faith. When the day is stormy, and bringeth tediousness, he desireth a quiet night, that he may pour out his soul before the Lord, and that he may pass the night with God. No night is too long, yea that which is the longest, seemeth to be the shortest. 
How a long night is to be passed.  If it be a clear night, he lifteth up his eyes, that he may contemplate and behold the beauty of heaven, the splendour of the stars and Moon, and all these things he considereth of with new eyes, and with new joy far different from the former. He considereth of them, as Images of the beauty of his Creator, as glasses of his glory, as messengers and interpreters, who declare his majesty, as testimonies of perfection, which is in him; as gifts which the Bridegroom sendeth to his Bride, to continue and increase love, even to that day, in which he shall take her with his hand, and in his heavenly palace shall solemnize with her that everlasting marriage.  
The whole world seemeth one book unto him, which speaketh of the wonders of God, one Epistle which he sendeth to his beloved, & one instrument of his love. These be the nights, my brother, of the lovers of God, this the sleep, which they sleep. Therefore with this sweet and amiable humming and murmuring, and with this acceptable and delightful harmony of the creatures, the quiet soul is brought to bed, and beginneth to sleep that sleepless sleep, 
Cant. 5.  of which is written, I sleep, and my hart watcheth. When as therefore this most sweet Bridegroom seethe his spouse sleeping in his arms, he keepeth and preserveth her in that living and vital sleep, and commandeth that none do awake her, 
Cant. 2.  saying, I charge you, o daughters of jerusalem, by the Roes, and by the Hinds of the field, that ye stir not up, nor waken my love until she please. Tell me, what nights seem these unto thee? What night of the children of this world can be more sweet or pleasant? Who at this time walk, laying snares, and setting nets for the chastity of virgins, and innocent Matrons, that they may destroy their good names, & their own souls, rushing both body and soul into destruction, heaping and storing up for themselves the wrath of God, against the day of the wrath of God, and their own perdition?   

¶ Of their comforts and consolations who first begin to serve God, and are Punies and Novices in his School.  
TO all things which hitherto have been spoken, perhaps thou wilt ahnswere with one objection, saying: these consolations and blandishments, which we have hitherto handled, are not common to all, but proper unto the perfect: but that one may become perfect, many things are required. It is true, that these belong to such men: yet our most kind Lord, by the sweetness of his blessing doth meet with them, who first begin; giving unto them at the first, as unto children, milk, and afterwards teaching them to eat bread, and more solid meats. Doth not that solemn day come into thy mind, 
Luke, 15.  which the father celebrated for his prodigal child? Dost thou not know of the feast, and the guess invited? Art thou ignorant of the music and rejoicing, that there was made? What do these things mean, but to signify the spiritual joy, with which the soul is delighted, when she seethe herself brought out of Egypt, and delivered from the hand of Pharaoh, and from the servitude of the devil? How shall not that pleasant banquet be prepared for a servant made free? How shall he not invite all creatures, that they may meet together, and with him give thanks to his deliverer? How shall not he sing first, and thereby also invite others, 
Exod. 15.  saying: Let us sing unto the Lord; for he hath triumphed gloriously, the horse and him that road upon him, hath he overthrown in the Sea? Which thing if it be not so, where is the providence of God, which provideth for every creature most perfectly according to his nature, fragility, age, and capacity? For it is certain that men yet carnal, and drowned in the world, cannot tread this unusual and unfrequented path; neither tread the world under their feet, unless the Lord stretch forth his hand, and prevent them by the like sweetness and delectablenes. It pertaineth therefore to the divine providence (when it is determined to take man from the world) to prepare this way, and to make it plain, 
The entrance and beginnings of conversion have their pleasures.  that this new travailer may walk more easily by it, those difficulties being taken away, which might terrify him, and draw him back to the world. A most excellent and plain figure of this way is that, by which the Lord brought the children of Israel into the Land of promise, of which way thus writeth Moses; 
Exod, 13.  When Pharaoh had let the people go, God carried them not by the way of the Philistims Country, though it were nearer: for God said, lest the people repent when they see war, and turn again to Egypt. The same providence that then God used, in bringing his people out of Egypt, into the Land of promise, he now useth in bringing those to heaven, whom he first taketh out of this world.  
We must know in this place, that although the comforts and delights of the perfect are very great, and excellent, yet so great is the goodness and piety of our God, especially towards little ones, and young beginners, that he respecting their poverty, he himself doth help them to build them a new house, and considering that they are conversant among many occasions of sinning, and that their passions are not as yet mortified, that they might carry away the victory, that they might be delivered from the violence of their flesh, that they might be driven from the milk of the world, and be tied in such strait bonds of love, that they should not return into Egypt and to their father's house: he filleth them with a joy and consolation so powerful, that although they be but beginners, and that they have made but an entrance, yet they have according to their proportion, a certain likelihood and similitude, of the delights and joy of those that be perfect. Tell me, I pray thee, what other thing would God signify by those feasts of the old Testament, when he saith that the first and last day should be of equal worship and solemnity? 
L●uit. 23. Num. 28.  The six days between were of less solemnity, but the first & the last were beyond the rest famous, and had their peculiar prerogatives. What other thing is this, than a shadow and an image of this we speak of? Upon the first day the Lord commanded that the same solemnity should be kept, 
In the beginning and in the end of the conversion there is a solemn feast.  which was upon the last; that we may understand that in the beginning of the conversion, and in the end of the perfection, the Lord doth celebrate a solemn feast for all his servants, in these considering their proceed, in the other, their great necessity: using towards these, justice with mercy, & towards the other, using only grace or mercy; to one giving the reward of Virtue, to the other help in need. When trees blossom & flourish, and when they have their ripe fruit, they are most fair to the eye. The day wherein the spousage is contracted, and wherein the marriage is solemnised, and the wedding consummated, are more solemn and renowned then the rest. In the beginning the Lord doth affiance, and betrothe the soul to him, but when he taketh her into his house, he maketh a feast for her at his own cost and charges, and that feast is not conformable or answerable to the merits and deserts of the Bride, but to the riches of the Bridegroom, sending all things, and all provision out of his own houses, 
Cant, 8.  and saying: We have a little sister, and she hath no breasts. Therefore it is necessary that he nourish his own creature, with the milk of an other. Wherefore the same Bride talking with her Bridegroom, 
Cant. 1.  saith, The young damsels have loved thee. He doth not say the women or Matrons, which are souls founded and rooted in virtue; but he saith young damsels, young maids, which are souls, which first begin to open their eyes, and to look upon this new light: these, saith the Spouse, have loved thee. For such are wont to feel great motives and pricks in the beginning of their conversion, as Thomas Aquinas showeth in a certain work of his. 
Whence joy and carefulness ariseth in the novices of Christ.  Amongst other causes of this alacrity and joyfulness, he saith that this is one, the novelty of their estate, of their love, of their light and knowledge of divine things, which then they know, but did not know before. For the novelty of that knowledge doth beget in them exceeding admiration and love, joined with incredible sweetness and gratitude, which they exhibit unto him, of whom they have received so great good things, and of whom they are delivered and freed out of so great darkness. 
A similitude.  We see by experience that a man, when he entereth into any famous City, or royal Palace, the first day he walketh wondering, his mind hanging in suspense by reason of the novelty of things, that there he seethe: but when he hath stayed longer in that place, and hath seen the same things oftener, that admiration is diminished, and that pleasure lessened, with which he did see them at first. The same thing happeneth to them at the first, when as they enter into this new City of grace, by reason of the novelty of things, which by little and little are uncovered and laid open in it. Therefore it is not to be marveled at, if the Novices & Punies of piety, do feel greater fervours in their souls, than those that be ancient: for the novelty of the light & knowledge of divine things, 
Luke, 15.  doth work in them a greater alteration. Hence it is that Saint Bernard hath very well noted, that the elder son did not lie, when he said: Behold, so many years have I served thee, neither ever have I omitted thy commandment, yet never didst thou give me a Kid, that I might banquet with my friends. But after that this thy son, who hath spent and consumed his substance with harlots, came, thou killest the fatted Calf. 
A similitude.  New love worketh like new wine, and water in a Cauldron is so long quiet, until it beginneth to feel the heat of the fire: then forthwith it boileth, swelleth, and is carried aloft. But afterward, although the heat be more intense and augmented, yet the water is more quiet, and not so swelling, leaping, and bubbling up, as it was, when it first began to wax hot. The Lord most courteously and most amiably doth embrace them, who first enter into his house. The first day they eat with all pleasant allurements, and all things are delightsome and acceptable. Also the Lord doth himself towards these younglings and incipients, as Merchants are wont, who first bring out a show of their merchandise, that by that the buyer may estimate the whole thing, and thereby be the more willing, and be sooner drawn on to buy. The love with which parents embrace their young children, although it is not greater than that, by which they love those that be elder, yet it is more tender and more fair and pleasant. These must walk alone, the other are carried in their arms, these are sent to labour and take pains, the other are nourished deliciously, and left to do what they will: these unless they get their living, they often are hungry, the other being idle and doing nothing, are desired and entreated to eat, yea, meat is put into their mouths.  
Out of this friendship and sweet fellowship of the Lord, a spiritual joy at the length ariseth in them, of which the Prophet speaketh, 
Psal, 65,  Thou waterest abundantly their furrows, thou multipliest their generations, and their growing and braunching shall prosper and rejoice through thy dewing and dropping upon them. What generations be these? What branching and growing, and what dewing & showering, unless the dew of the divine grace, by which the spiritual plants are watered, which newly have been transplanted into the Lord's Orchard? Of these therefore, saith the Prophet, that they are rejoiced and refreshed with the dew and showers of his water, which is sent from above: that he might signify the great joy, which they partake in the nonage of this new visitation, and celestial benefit. But lest thou shouldest think, because he calleth this friendship, or grace a dew or small shower, that therefore according to the signification of the name, it is little and small, which is given to young beginners: Saint Augustine saith, they drink of the river of Paradise, one drop of which is greater than the Ocean, which alone is able to quench the thirst of the whole world.  
The argument of them doth not overthrow this, 
Why the wicked do not feel the sweetness of God.  who say, that they do not feel these joys and consolations. For if the palate, which is corrupted and distempered by ill humours, doth not taste the sweetness of meat (for that which is sweet seemeth bitter, and that which is bitter, sweet) what marvel is, it if he that hath his soul corrupted with the worst humours of vices and inordinate affections, & so accustomed to the fleshpots of Egypt, that he loatheth Manna, & the bread of Angels? Purge thy palate with the tears of repentance, and that being purged, thou shalt taste and see, how sweet the Lord is. If these things be so, tell me, my brother, I pray thee, what be the goods of this world, if they be compared with these, they shall not scarcely seem dirt and dung? 
Blessedness two fold.  The Doctors teach that there is two kinds of blessedness, one unperfect, the other perfect: one present, the other to come: one of the way, the other of the Country, this the blessed enjoy in glory, the other the righteous enjoy in this world. What other thing is to be wished of thee, then that here thou mayst begin to be happy, and that thou mayst receive in this life, the pledge, and earnest of the divine espousals, which there are solemnised by words for the present, but here they begin by words for the time to come? O man, saith a learned Divine, seeing thou mayst live in this Paradise & enjoy a treasure so inestimable, go and sell all that thou hast, and purchase for thyself this precious and fertile possession; especially seeing that it is not dear: for it is Christ that selleth it, yea, rather which giveth it freely. Do not defer this purchase to the time to come: 
Time is very precious.  for one minute of this time, which now vainly slideth from thee is more precious than the treasures of the whole world. Although this purchase at the length be given unto thee, yet be thou sure, that with great grief thou shalt complain, that thou hast wanted it so long: and sorrowing with Saint Augustine, 
In the 31. chapter of his Soliloquies.  thou wilt say, I have loved thee to late, and after the time that I should, o thou beauty so ancient, and so new; I have loved thee in the evening. This blessed man always lamented his slowness, although at the length he was not frustrated of his crown. Therefore attend thou diligently, lest thou at one time or other complainest with the like sorrowing, that now by thy negligence thou dost lose those blessings, which the righteous enjoy in this life by grace, and the blessed in the other by glory.    

Of the fift privilege of Virtue, which is the tranquility and peace of a good conscience, which the righteous enjoy: and of the torment and inward biting, with which the wicked and ungodly are tortured. CHAP. XVII.  
AFter the joy and consolation of the holy Ghost, an other joy doth succeed, which the righteous have from the testimony of a good conscience. For the more evident understanding of this privilege, we must know that the Divine providence, (which bountifully provideth, that all the creatures have those things that are necessary for their preservation and perfection) when it willeth that a reasonable creature should be perfect, hath provided most plentifully and copiously, that not any of those things should be wanting, which belong unto his perfection. And because the perfection of this creature, consisteth in the perfection of his understanding and will, which are two of the chiefest and principallest faculties of our soul, one of which is perfected by Science, 
In what thing consisteth the perfection of man.  the other by Virtue, God hath created universal principles of all sciences in our understanding, whence their conclusions proceed: and in the will he hath ordained a seminary or seed plot of all virtues: for he hath put in it a certain natural inclination to all good, and a dread or horror of that which is evil: so that the will naturally rejoiceth in the one, and is heavy in the other, murmuring against that, as against a thing which it naturally abhorreth.  
Which inclination is so natural, and so effectual, that although by chance it be weakened through a daily custom of ill living, yet it cannot utterly perish or altogether be extinguished. We have a figure of this in the book of job; in each of the calamities and losses of this man of God, always there was a servant remaining, which brought him word of the misfortune and misery. After the same manner this servant is never wanting, nor ever leaveth him who sinneth. The Doctors do name this servant, the Keeper or Watcher over the conscience, which in all shypwracks escapeth safe, and among all the dead, it only dieth not, which ceaseth not to present before the eyes of the wicked, the good which they have omitted, when they sinned, and the evil which they have committed. In which thing, the care and love of the Divine providence, shineth with a wonderful beauty, by which it loveth & embraceth virtue, after that it hath appointed for her a perpetual stirrer up, that she sleep not; a perpetual Preacher that never keepeth silence, and a master, who always directeth her to all good.  

Epictetus.  The Stoic Philosopher Epictetus, very well understood this, who said; Our Parents delivered us, being children, to a Schoolmaster or Tutor, which might attend us, that we should not be hurt: but God hath committed men to be kept of their own conscience seated within them, which conscience and Keeper is not to be contemned, because it both would displease God, and we should become enemies to our own conscience.  

The conscience is the Master and Teacher of good men, but a tormentor and torturer of the wicked,  Even as this conscience is, as it were a Teacher and Master of good men: so on the contrary part, it is a tormenter and torturer of the wicked, which afflicteth and excruciateth them inwardly, & without intermission accuseth sinners for their sins committed, and mingleth Wormwood with all their pleasures, insomuch, that scarce they bite of the Garlic of Egypt, but a tear doth fall from their eyes. This is one of those plagues, with which the Lord in Esay doth threaten that he will torment the wicked, saying; And I will make Babylon a possession to the Hedgehog. 
Esay, 14,  For by the just judgement of God, the hart of the wicked, which here is understood by Babylon, is given into the power of the Hedgehog, that thorny and pricking creature, that is, into the hands of the devil, and also into the power of the thorns and pricks of the conscience, which sins do bring with them: which as sharp thorns and needles, do thrust through and rend the hart of man. But if thou askest me what be these thorns, I say, that one is the filthiness and enormity of sin, 
The first thorn.  that of it own nature is so abominable, that a certain Philosopher said; If I knew that God would pardon me, and that men were ignorant of it, yet I should blush to sin, for the only filthiness of sin. 
Plato.   
Another thorn is, 
The second thorn.  when the sin bringeth with it an offence or injury to another man; for then as it were the blood of Abel is represented to his eyes, which crieth for vengeance before the Lord; there is an example of this in the books of the Maccabees: 
1. Mach, 6,  all the injuries, and all the evils which Antiochus the King had done at jerusalem, came into his mind, he being now at the point of death; by the which remembrance he came into such tribulation and anguish, and into those floods of heaviness and sorrow, that he said, And now do I remember the evils that I have done at jerusalem: for I took all the vessels of gold and of silver that were in it, and sent to destroy the inhabitants of juda without cause. I know that these troubles are come upon me, for the same cause, and behold, I must die with great sorrow in a strange Land. 
The third thorn.  Infamy is another thorn, which followeth sin, whicha sinner knoweth of will he nill he; and therefore he cannot but grieve: for naturally men wish well unto themselves, & are afflicted with the contrary. 
Seneca in his 3. book of benefits, chap. 17. Certain other thorns.  For there is not a more grievous punishment, as a certain Wiseman saith, then public hate. another thorn is the necessary fear of death, the incertainty of life, the fear of rendering an account, and the dread & horror of everlasting punishment. Every one of these are several thorns, which grievously pierce and prick the hart of the ungodly: insomuch, that as often as the memory of death cometh, on one side so certain, on the other so incertain, he cannot but be sad and heavy, as saith Ecclesiasticus. For he seethe that day, which shall avenge all his iniquity, and bring an end to his vices and pleasures. Neither is there any man, who can altogether cast the remembrance of this from him, seeing that nothing is so natural to a mortal man, as to die.  
Hence it is, 
The fear of an evil conscience.  that being in any dangerous estate, he quaketh and trembleth through fear, being doubtful whether he shall die, or not, for the vehemency of his own love, and the perturbation of fear, maketh him to fear a shadow, and to dread, where there is no such cause. Therefore, if in the Land destructions and common infirmities do arise, as the plague, Earthquakes, thunder and lightning, a sinner straightways feareth, and is troubled, and is altered through the fear of an evil conscience, persuading himself that these shall light upon him. All these thorns together prick, gore and thrust through the hearts of wicked men, as very largely remembreth one of jobs friends, 
job, 15,  The wicked man, saith he, is continually as one that travaileth of child, and the number of years is hid from the Tyrant: A sound of fear is in his ears, and in his prosperity the destroyer shall come upon him. This sound, is the clamours and cries of an ill conscience, which continually biteth and accuseth him: in the midst of peace he feareth the deceits of his enemies, for although he liveth peaceably, and content with that he hath, yet the fear of an evil conscience is never absent. He believeth not that he may return out of darkness into light: that is, he cannot believe that it is possible, that at any time he should be freed from the darkness of this miserable estate in which he liveth, and obtain that peace and tranquility of a good conscience, which as a most pleasant light rejoiceth, and illuminateth all the corners of the soul. He seethe the sword on every side of him, which way soever he turneth his eyes, he seethe a naked sword before him, insomuch, that when he moveth himself to get his bread, when he sitteth at the table, where men are wont to be most merry, a thousand fears are present with him, for he knoweth that the day of darkness is prepared at hand: that is, of death, judgement, and definitive or final sentence, insomuch that Affliction and anguish shall make him afraid: they shall prevail against him as a King ready to the battle, footmen and horsemen, shall hem him about.  
After this manner this friend of job doth describe the cruel torment, which those miserable and wretched men do suffer in their hearts. For fear, as the Philosopher saith, doth wait upon the wicked, by the Divine dispensation. Not unlike to this, is that of Solomon, The wicked flieth, when no man pursueth, 
Prou, 18. In his second book of Confessions.  but the righteous is confident as a Lion, and without fear. Saint Augustine comprehendeth all this in few words; Thou hast commanded o Lord, and truly it is so, that every inordinate soul should be a punishment unto itself. That for the most part is seen in all things. 
All disordered things are evil. Similitudes.  For what is found in the world inordinate or disordered, which naturally is not unquiet, troubled, and restless? Bones out of joint, & removed from their natural place, what griefs do they bring? That element that is without his Sphere, what violence doth it suffer? the humours of man's body when they exceed their quantity, and natural temperature, what infirmities do they not bring? Seeing that therefore it is so proper unto a reasonable creature to live orderly and according to reason, if he whose life is out of order and square, his nature doth suffer and is tormented: Not without cause, saith job, Who hath resisted God, and hath had peace? Saint Gregory hath commented upon these words thus, He who wonderfully hath created all things, 
Gregory in the 9 book of his Morals. cap. 2.  he hath ordained that the things he hath created should agree within themselves. He inferreth out of this, that as often as the Creator is resisted, so often that agreement of peace is dissipated and broken: because, saith he, they cannot be orderly, who lose the disposition of the high government. For they that are subject to God, cannot remain in quiet, if they suffer confusion in themselves: because they find no peace in themselves, they resist and contradict that which cometh from above from the Author of peace. So that high Angelical spirit, who being subject unto God, might have continued in his high estate, suffered the repulse & foil of himself: because through the unquietness of his own nature he wandered out of himself, and out of his order. So the first parent of mankind, because he resisted the precept of his founder and Author, he presently felt the contumely of his own flesh: and because he would not by obedience be subject to his Creator, he was prostrated and cast down under himself, and forthwith lost the peace of his body. This saith Saint Gregory.  
That therefore is a torment, in which the wicked live by the just judgement of God: and it is not the least misery of those punishments, which they suffer in this world. Almost all the Fathers of the Church do testify as much, and among others Saint Ambrose; 
Ambrose of duties.  what greater punishment, saith he, than the wound of the inward conscience? Is not this more to be flyed then death? then loss? then banishment? then sickness? then sorrow? Isidore saith, A man may fly all things, but his own hart: 
Isidor. in Syn.  for he cannot departed or leave himself; for whether so ever he goeth, the guiltiness of his conscience doth not leave him. And in an other place; No punishment is more grievous, than the punishment of conscience. 
In the 2. book of his Soliloquies.  But wilt thou never be sad or heavy, live well. A secure and safe mind doth lightly sustain sadness. A good life hath always joy: but a guilty conscience is always in torment. A guilty mind is never secure; for an evil mind is tortured with the stings and pricks of the conscience. This is so true, that also the very Ethnic Philosophers not acknowledging, or believing the punishments, by which our faith punisheth wicked men, through all their works have confessed the same thing. 
Seneca Epist 43.  Hear Seneca; what profiteth to hide thyself, and fly the eyes and ears of men? A good conscience calleth company together, but an ill conscience is fearful, and trembleth in solitariness. If the things that thou dost be honest, let all men know: if unhonest, what skilleth it if no man know? O thou wretch and miserable, if thou contemnest this witness; for thy conscience, (as it is in the Proverb,) is a thousand witnesses. The same Author saith also in another place, The greatest punishment that sin can be punished with, 
In his book of manners.  is, to have committed it. In another place repeating the same thing, Fear (saith he) no man more, that knoweth of thy sins, than thyself. For thou mayst fly another, but thyself thou canst never. For wickedness is the punishment of itself. Cicero also in a certain Oration, 
Cicero in his Oration for Milo.  reasoning of this matter, saith; Great is the force of the conscience on both sides: that they fear nothing which have offended nothing; and they that have offended, think always that punishment is before their eyes.  
This then is one of the torments with which the wicked and ungodly are uncessantly afflicted and tortured: which beginneth in this life, and shall be continued in the other: for this is that immortal and never dying worm, as saith Esay, which wringeth and gnaweth without end the consciences of the wicked: this is for one depth to call another depth, as saith Isidore; when as sinners pass from the judgement of their own conscience, to the judgement of eternal damnation.  

¶ Of the joy of a good conscience, with which the righteous are greatly delighted.  
FRom this scourge, from this tribulation, and from this little hell (if I may so call it) righteous and good men are freed and delivered. For they have not these pricks and stings of the conscience; but they rejoice and delight in the flowers and most sweet fruits of Virtue, which the holy Ghost hath planted in their souls, as in an earthly Paradise, and in an Orchard well trimmed and tilled, in which he also is delighted. So Saint Augustine speaketh, 
A peaceable and a quiet conscience is a Paradise.  writing upon Genesis: yea, in man himself the joy of a good conscience is Paradise: whereupon the Church also in the Saints living temperately, godly, and justly, is rightly called a Paradise, abounding with the affluence of graces, and chaste delights. In his book also of Catechizing the ignorant, he saith thus, Thou who seekest for true rest (which after this life is promised to Christians) here thou mayst also taste of it sweetly, amongst the most bitter troubles of this life, if thou shalt love his commandments, who hath promised it. For soon thou shalt perceive and feel that the fruits of righteousness are more sweet, than those of iniquity: & more truly and more pleasantly thou shalt rejoice of a good conscience amongst troubles, then of an ill conscience amongst pleasures. Hitherto Augustine. Out of whose words thou mayst easily gather, 
A similitude.  that the joy of a good conscience is so much and so great, that as honey is not only sweet of itself, but also it maketh that sweet, which before was not sweet: so a good conscience is so merry and so pleasant, that it maketh all the troubles and tribulations of this world seem pleasant and delightful. Furthermore as we have said, that the filthiness and enormity of sin doth torment the wicked, so on the other side, the beauty and dignity of Virtue, doth make merry and comfort the good: 
Psal, 19,  as in manifest words the Prophet testifieth, The judgements of the Lord (which are his divine commandments) are truth, they are righteous altogether. And more to be desired then gold, yea, than much fine gold: sweeter also than honey, and the honey comb. But how the kingly Prophet was delighted in keeping the commandments of the Lord, he testifieth of himself in another Psalm, saying; I have had as great delight in the way of thy testimonies, 
Psal 119.  as in all riches. The which sentence of the father his son Solomon confirmeth; It is joy (saith he) to the just to do judgement, 
Prou 21,  but destruction shall be to the workers of iniquity. Which judgement is no other thing than Virtue herself, and that a man should do as he ought. Which joy although it riseth also from other causes, yet especially it ariseth from the dignity and beauty of Virtue, which (as Plato saith) is beauty inestimable.  
To be brief, the fruit and sweetness of a good conscience is so great, 
Ambrose in his 2, book of Duties.  that Saint Ambrose in his books of Duties, is not afraid to say, that in it consisteth the happiness of the righteous in this life. His words be, So great is the renown and splendour of honesty, that the tranquillity of conscience, and the security of innocency make the life blessed and happy. Moreover, even as the Philosophers without the light of faith, knew the torments of an evil conscience; so they knew the joys of a good conscience. 
In the 3, book of his Tusculane Questions. In the 2, book of his Tusculane Questions. Socrates. Bias. Seneca.  Amongst others, Cicero in the books of his Tusculane Questions, speaketh thus; The age and time of man passed honestly and virtuously, doth bring so great comfort, that no grief of mind doth touch them that have so lived, or if it do, it is but lightly. The same man also saith in an other place; Virtue hath no larger or fairer a Theatre then the conscience. Socrates being asked who could live without perturbation? He answered, He that is guilty to himself of no evil. Bias, when he was asked, what wanted fear in this life? He said; A good conscience. Seneca also saith in a certain Epistle; A wise man is never without joy: and that proceedeth from a good conscience. Out of which it is manifest, how excellently these agree with that sentence of Solomon, 
Prou. 15.  All the days of the afflicted are evil: but a good conscience is a continual feast. A greater thing could not be spoken in so few words. By which the wiseman signifieth, that as they that sit at a banquet, are made merry by the variety of meats and dainty cates, and by the presence of their friends, with whom they live: so the righteous are made merry by the testimony of a good conscience, and by the sweet savour of the divine presence; from which they have received and feel in their souls so evident a pledge of salvation. But the difference is this, that the mirth of the banquets of this world are bestial and earthly: but this is celestial and for ever: that beginneth with hunger, and endeth with loathing; this beginneth with good life, and persevereth and endeth with glory. But if the Philosophers have had this joy in so great price and esteem, without hope of any other thing in the life to come: how much more ought Christians to exult and rejoice, who know how great good things the Lord hath prepared for them, both in this life, and also in the other?  
Furthermore, 
The testimony of a good conscience, hath fear mingled with it.  although this testimony ought not to be without a holy and religious fear, yet this fear doth not trouble or diminish that joy, but after an admirable manner doth strengthen, confirm, and comfort it, in whom it is. By which it is insinuated unto us, that then our hope is more lawful and sound, when it hath this holy fear joined unto it, without which, hope shall be no hope, but false presumption.  
Behold, my brother, here is a new privilege, which the the righteous enjoy; 
2, Cor. 1.  of which the Apostle speaketh; Our rejoicing is this, the testimony of our conscience: that in simplicity and and godly pureness, and not in fleshly wisdom, but by the grace of God we have had our conversation in the world. These be the things that can be spoken of this privilege. But neither these, nor many more suffice, to declare the excellency of it to that man, who hath not had experience of it himself. 
A similitude.  For the taste of any delicious meat, cannot be expressed or described with words to him sufficiently, who heretofore hath not tasted of it: Seeing that without doubt this joy is so great, that oftentimes, when a godly man is much afflicted & tormented, and casting his eyes about, no where seethe any comfort: yet turning his eyes into himself, and beholding the peace of conscience, and the good testimony of it, he is fully strengthened, and filled full of wonderful comfort. For he understandeth very well, that all other things, (let them succeed as they will) do bring small profit: but a good conscience is profitable for all things. And although no man can be sure and certain of it, yet as the morning sun when it is scarcely risen, 
A similitude,  and is not yet seen, enlighteneth the world with the nearness of his brightness: so a good conscience, although it be not fully & plainly known, yet it rejoiceth and gladdeth the soul by her good testimony. 
Chrisostom in his 25. homily of the right way.  This is so true, that Saint Chrisostome saith; all abundance of grief & trouble falling into a good conscience, doth no otherwise perish, and is extinguished, then if a spark of fire should fall into the bottomless Ocean.    

Of the sixth privilege of Virtue, which is the confidence and hope of the Divine mercy, which the righteous rejoice in: and of the miserable and vain trust and repose, in which the wicked live. CHAP. XVIII.  
HOpe and Confidence doth accompany & follow the peace and joy of a good conscience, in which the righteous live, of which the Apostle speaketh, 
Rom, 12.  Rejoicing in hope, patiented in trouble: counselling us to rejoice in hope, and to have patience in trouble: for Hope telleth us, that we have a strong helper, and a bountiful rewarder. This is one of the chiefest jewels & treasuries of a Christian life: this is the possession and patrimony of the sons of God; this is the safe and secure haven, & true remedy of all the miseries of this life. But we must here note (lest perhaps we be deceived) that as there be two kinds of faith, one dead, which bringeth forth no fruit, and this is the faith of evil and wicked Christians: the other is a lively faith, full of charity, and fruitful unto every good work, which the righteous have, which leadeth unto life: 
Hope two fold.  so also there are two kinds of Hope or Confidence, one dead, which giveth not life unto the soul, neither strengtheneth it with her works, neither comforteth it in tribulations. Such is the hope which the wicked glory in. The other is a lively hope (as the Apostle Peter calleth it) which as it is a thing that hath life, 
1, Peter, 1,  so also it bringeth forth the effects and fruits of life: which are to raise up the mind, to comfort, to rejoice it, and to support it in that way, which leadeth to heaven, and to recreate, refresh, and encourage it in the troubles of this world: as that holy woman Susanna was strengthened and refreshed, of whom it is written, that being already condemned, when she was led to the place of execution, where she should have been stoned to death, she was not discouraged, but she hoped in God, and her hart had sure affiance in the Lord. Such was the hope of David, 
Psalms, 119,  when he said; O think upon thy servant as concerning thy Word, wherein thou hast caused me to put my trust: the same is my comfort in my trouble. Many & marvelous be the effects of this lively hope, in that soul wherein it dwelleth, and so many the more, by how much it more participateth of the love of God, which giveth life unto hope.  
Of these effects the first is, that it strengtheneth a man in the way of Virtue, 
Effects of true hope. 1.  through the hope of a reward: for the more sure and certain he hath the pledge and pawn of this reward, by so much more cheerfully he runneth thorough whatsoever tribulations of this world, as all the holy Doctors of the Church confess with one mouth. Hope, saith Saint Gregory, doth raise up the soul unto eternity, 
Gregory in the 6. book of his Morals.  and therefore it feeleth no evils, which it outwardly beareth. Origen saith, the hope of future blessings, doth bring rest to those that labour: as to those that contend in battle, the hope of victory and reward doth mitigate the grief of their wounds. 
In his 9 homily upon Exodus. Upon the 12. Psalm.  Saint Ambrose doth subscribe unto this: Hope of profit, saith he, doth steal away our labours, and doth hide the fear of danger. Of the same mind is Saint Jerome; All labour, and every work, saith he, is wont to become easy, and to be made light, 
jerom in an Epistle.  when the reward of it is thought upon: and the hope of reward, is the solace and comfort of the labour.  
Saint Chrisostome is more copious in this point, 
In his 17. homily upon Genesis.  Always, saith he, the hope of future blessings, do make lighter the present discommodities. Any body may see this in Merchants, who pass and sail over the large and bondlesse Seas, and suffer shypwracks, 
Similes.  Pirates, and many other dangers, by which their hope is often frustrated, neither yet do they so leave of, but they assay and try the same things again and again. We also may say the same of Husbandmen: for when as they have deeply furrowed the ground, and diligently haúe tilled it, and sown it, oftentimes they are frustrated of their hope, either through drought, or too much moisture, or through blasting, and some other calamity. Nevertheless, they do not so leave of, but again, when the season approacheth, they exercise their husbandry. And in another place; 
Upon Saint Matthew.  If any man setteth by a laborious life, let him despise and hate slothfulness: for if to Mariners the threatening billows and fearful waves of the Sea do seem tolerable: if storms & winters are tolerable to Husbandmen, if wounds and slaughters to Soldiers, if grievous blows and stripes seem light and tolerable to champions, for the hope of temporal and perrishing commodities: much more when heaven is prepared for a reward, we ought not to esteem or account of these present troubles & afflictions. Exceedingly doth a promise & a blessed end mitigate the labours. Do not thou therefore, o Christian, think or conjecture, that the way of Virtue is rough and sharp, but look to the end of it. Be not deceived in beholding the pleasant way of vices, but look to that downfall and destruction, that it leadeth thee to.  
That holy man said very truly and well. Which of us wisheth or desireth to walk in a way strewed with Roses, & planted with divers flowers, if the assured end of it be death? And who will refuse a rough and difficult way, that leadeth unto life?  
This hope doth not only add courage unto us, to obtain our desired end; but it encourageth us in all the means, which are destinated to that end, and generally in all our necessities, & in the miseries of this life. For by this a man is helped in all his trouble; defended in dangers, he receiveth solace in sorrows, aid in infirmities, sufficiency in all need: for by this we obtain the favour and mercy of the Lord, which helpeth and aideth us in all affairs. Of all these we have most certain, and most evident pledges and gauges of holy Scriptures: but especially in David's Psalms. For there is scarcely found any psalm, which doth not commend unto us this virtue, and which declareth not unto us, the most noble fruits of it. For without all doubt hope is a most rich treasury, & a very great consolation, which the righteous have in this world. Therefore let no man think much, if we be more long and prolix in repeating the authorities of this place.  
In the second book of the Chronicles, a certain Prophet saith to King Asa; 
2, Chro. 16.  The eyes of the Lord behold all the earth, to strengthen them, that with a perfect hart believe and hope in him. jeremy speaketh thus of this hope; 
Lamen. 3,  O how good is the Lord, unto them that put their trust in him, and to the soul that seeketh after him. 
Esay, 30,  And Esay saith, If ye return and be quiet, ye shallbe safe, your strength shall be in quietness and hope. By quietness in this place is understood, the tranquility & inward rest of the soul, in the midst of tribulations: which is the effect of hope, which hurleth and casteth forth all carefulness, and inordinate anxiety, by that favour which it expecteth of the Divine mercy. Not unlike to this, is that of Ecclesiasticus, Ye that fear the Lord, 
Ecclus. 2,  believe in him, and ye shall not be frustrated of your reward. Ye that fear God, hope in him, and mercy shall come unto you for pleasure. Consider the old generations of men, and mark them well, was there ever any one confounded that put his trust in the Lord? And Solomon in his Proverbs saith; 
Prou, 3,  Put thy trust in God with all thy hart, and lean not unto thine own wit. In all thy ways acknowledge him, and he shall order thy doings. Surely it is a great furtherance unto hope, to have known the mercy of God, not only by reading, but much more by experience. For a man hopeth through an assured affiance, that he will profit him, who often hath profited others. 
Psalms, 9,  Hence is that of the Psalm, They that know thy name will put their trust in thee: for thou Lord, hast never failed them that seek thee. 
Psalms, 31,  He saith also in another psalm, My trust hath been in the Lord: I will be glad and rejoice in thy mercy. The effect of this hope, the same man declareth, when he saith; 
Psalms, 32,  Who so putteth his trust in the Lord, mercy embraceth & compasseth him on every side. He saith very well, embraceth and compasseth, that he might signify, that it shall keep and guard him on every side, no otherwise then a King is encompassed with his Guard, that he may be the more safe. In another psalm he teacheth the same thing more at large: 
Psalms, 40  I waited patiently, saith he, for the Lord, and he inclined unto me, and heard my calling. He brought me also out of the horrible pit, out of the mire and Clay: and set my feet upon the Rock, and ordered my doings. And he hath put a new song in my mouth: even a thanksgiving unto our GOD. Many shall see it and fear: and shall put their trust in the the Lord. Blessed is the man that hath set his hope in the Lord, and turned not unto the proud, and to such as go about with lies.  
All these be the words of the Prophet, in which he also showeth another effect of this Virtue; that is, the mouth and eyes of man are opened, that he may know by experience the goodness and fatherly providence of God. It is also a singular fruit of hope, that we are not only delivered from dangers; but also that there is a new praise and a new thanksgiving put into our mouths, which the Prophet insinuateth, when he saith; And he hath put a new song in my mouth, etc. He calleth it a new song, which is sung for a new deliverance, with an unusual and new affection of mirth. We shall not easily end this matter, if we should allege all the verses, and sometimes whole Psalms, written of this matter. For the ninety and one Psalm, and the hundredth and five and twenty are wholly employed in commending this virtue unto us, and to describe the excellent fruits of it, which they enjoy and joy in, who have their trust and confidence in the Lord, and dwell under his protection. Saint Bernard writing upon the ninth verse of the former Psalm: 
Bernard in his 9, Sermon upon the Psalm, Who dwelleth.  Because thou o Lord art my hope: he saith; Whatsoever therefore is to be done, whatsoever is to be eschewed, whatsoever is to be borne, whatsoever is to be wished, o Lord, thou art my hope. This is the only cause of all my promises, this is the whole reason of mine expectation. Let one pretend merit, let him boast that he hath borne the heat of the day, let him say that he hath fasted twice a week, lastly let him brag that he is not like other men: but it is good for me to cleave unto the Lord; and to put my trust in my Lord God. If rewards be promised me, I will hope that I shall obtain them by thee; if wars rise against me, if the world rageth, if the wicked fret and sum, if the flesh lust against the spirit, yet I will trust in thee. For to what end are we wise, if we do not stick and cleave with all fervour and devotion of soul and spirit to this solid, sound, perfect, and blessed hope, and cast away all other miserable, vain, unprofitable, and seducing hopes? A little after the same mellifluous Doctor by way of Dialogue, doth thus reason: Faith saith; 
In his 20. Sermon upon the same Psalm.  Great and inestimable blessings are prepared of God, for those that serve him: Hope saith; those are kept for me: Charity saith; I run unto them.  
Behold my brother, thou dost see how great be the fruits of this virtue, 
A Catalogue of the effects of hope.  and profitable for what. Hope is as a safe Haven, to which the righteous direct their course, so often as any storm of the world rageth: it is as a most strong shield, upon which all the darts of our enemies are received without any wound: it is as a Storehouse for food, whether in the time of famine, all the poor may come, & have bread. It is that tabernacle, cover, and shadow, which the Lord doth promise in Esay, that he will be to his elect a shadow to defend them from the heat of the day, and a defence from the stormy tempest and from rain. That is, a safeguard from all the adversity and prosperity of the world, To conclude, it is the medicine, and common remedy of all our evils, and encumbrances. For it is certain, that whatsoever we hope for of God justly, faithfully, and wisely, we shall obtain it, if it be conducent and appertaining to our salvation. 
Cyprian in an Epistle to Don.  Therefore Cyprian calleth the mercy of God, a fountain or well of all blessings, that cannot be drawn dry, and our hope and trust a bucket or vessel, in which those blessings are received: and he saith that according to the quantity of the vessel, so is the proportion of the remedy. For in respect of the fountain, the water of mercy never faileth. The Lord said to the children of Israel, All the places that the soles of your feet shall tread upon, 
josua, 1.  have I given you: So also all the mercy, upon which man shall set his foot, shall be his. Like to this is that; He that taketh his motion, or is moved of the Lord, he will hope all things, neither shall he be frustrated of his hope. Whereby it is manifest, that this hope is an imitation of the virtue and divine power, 
Bernard in his 85. Sermon upon the Cant. Hope maketh men omnipotent.  redounding to the glory of the same God. Bernard was not ignorant of this, when he said; Nothing doth make the omnipotency of the word more clear, then that it doth make all them omnipotent, who hope in him. Wilt thou know that this is true; did not he partake of the omnipotency of God, who being upon the earth, commanded the Sun, that it should stand still in the midst of heaven, and that it should not hasten to run his course, for the space of a day? And an other, who gave a wish to King Ezechias, 
4, Kings, 20.  whether he would that the shadow of the Sun should go forwards ten degrees, or return back so many? This is that, that after a singular manner illustrateth the glory of the Lord, when we see his servants so powerful. For if that proud King of the Assyrians glorified in that, 
Esay, 10.  that Kings, as himself, served him: how much more shall the Lord our God glory, that after a certain manner all they are Gods, that serve him; after they have participated of his power?  

¶ Of the vain hope of the wicked.  
THis than is the treasury of Hope, which the righteous possess in this life, and to which there is no access for the wicked. For although they also have hope, yet they have not a lively, but a dead hope. For sin taketh away the life, and therefore their hope worketh not in them those effects, which before we have remembered. For as there is nothing to be found, which more reviveth hope, than a good conscience: so the chiefest cause which maketh it to fail, and killeth this hope, is an evil conscience. For that always flieth and feareth the light, and maketh a man faint-hearted and of feeble courage: for he is not ignorant that the gate of the divine favour & grace is shut against him. Hence it is, that as a shadow doth always follow the body, so fear and desperation in all places and at all times, do wait upon an ill conscience. It appeareth then that such is the trust and hope of the wicked, as their felicity and happiness is: for as their felicity is in the goods of this world, so in them is their hope and trust; seeing that they glory in them, and in the time of tribulation run unto them, as to a Sanctuary or a place of refuge. Of this hope it is written in the book of Wisdom; The hope of the ungodly is like a dry thistle flower, 
Wisdom. 5.  that is blown away with the wind: like a thin scum that is scattered abroad with the storm: and like as the smoke which is dispersed here and there with the wind. By which we may see, how vain the hope of the ungodly is. Neither only is this hope vain, but it is very hurtful, deceitful, and dangerous: as the Lord God admonisheth by the mouth of the Prophet; 
Esay, 30.  Alas for those disobedient children (that is, who have forsaken their father) saith the Lord, that they will take counsel, and not of me, that they will take a secret advice, and not out of my spirit, and therefore add they sin unto sin. Even they that walk to go down into Egypt, and have asked no question at my mouth, but seek strength in the might of Pharaoh, and trust in the shadow of Egypt. Therefore shall the strength of Pharaoh be your confusion, and the trust in the shadow of Egypt your shame. They were ashamed of the people that could do them no good, and that might not help them, nor show them any profit, but were their confusion and rebuke. All these be the words of Esay. Neither content with these he proceedeth in the next Chapter: 
Chapter, 31  Woe unto them that go down into Egypt for help, and trust in Horses, and put their confidence in charet, because they be many: and in Horsemen, because they be lusty and strong: but they regard not the holy one of Israel, and they ask no question at the Lord. And he nevertheless is wise, and will plague the wicked, and goeth not from his word, he will arise against the household of the froward, and against the help of evil doers. Now the Egyptians are men, and not God, and their Horse's flesh, and not spirit: and as soon as the Lord stretcheth out his hand, then shall the helper fall, and he that should have been helped, and they shall altogether be destroyed.  
Thou seeft here, my brother, clearer than the noon light, the difference between the hope of the righteous, and of the wicked. 
The hope of the righteous is spirit, but of the wicked flesh  For the hope of the wicked is flesh, but the hope of the righteous is spirit. The one is no other thing, than that man is, the other is that which God is: so that there is as great difference between the hope of the good, and of the wicked, as is between God and man. Therefore worthily doth the Prophet go about to fear us from the one, and invite us to the other, saying: 
Psal. 146.  O put not your trust in Princes, nor in any child of man: for there is no help in them. For when the breath of man goeth forth, he shall turn again to his earth, and then all his thoughts perish. Blessed is he that hath the God of jacob for his help: and whose hope is in the Lord his God, which made heaven and earth, the Sea, and all that therein is. Behold here also a difference between both hopes. The same difference the same Prophet declareth also in another Psalm, 
Psal. 20.  saying; Some put their trust in charet, and some in Horses: but we will remember the name of the Lord our God. They are brought down and fallen: but we are risen & stand upright. Thou seest here how well the fruits agree to the root, foundation, or tree of hope: for the fruit of the one is a downfall; 
A similitude. Math. 7,  but of the other exaltation and victory. Wherefore very fitly they that trust in the vanities of this world, may be compared to that man in the Gospel, Who built his house upon the sand: and the rayve descended, and the floods came, and the winds blue, and bear upon that house, and it fell, and great was the fall of it. But they that trust in the Lord, may be likened unto him, that built his house upon a rock, which stood safe, strong, and firm against all the tempests and storms of this life.  
The same thing no less elegantly the Prophet jeremy doth teach by an excellent comparison: 
jerem, 17,  Cursed be the man, saith he, that putteth his trust in man, and that taketh flesh for his arm, and he whose hart departeth from the Lord. He shall be like the Heath that groweth in the wilderness: as for the good thing that is for to come, he shall not see it, but dwell in a dry place of the wilderness, in a salt and unoccupied Land. But of the righteous, he speaketh on a contrary manner: O blessed is the man, saith he, that putteth his trust in the Lord, 
To him that trusteth in the Creator all things happen successfully and prosperously: but to him the trusteth in the creatures, all things fall out unluckily.  and whose hope is in the Lord himself. For he shall be as a tree that is planted by the water's side, which spreadeth out the root unto moistness, whom the heat cannot harm when it cometh, but his lease shall be green: and though there grow but little fruit because of drought, yet is he not careful, neither ever leaveth of to bring forth fruit. Hitherto be the words of jeremy.  
Tell me now I pray thee, what other thing can be desired (if so be that men have but a little spark of reason) to know the difference, which is between the hope of the righteous, & the hope of the wicked; between the prosperity of the one, and of the other? What greater commodity can arise from a tree, then to be planted after that manner that the Prophet speaketh? Believe me, such is the condition and estate of the righteous, to whom all things fall out prosperously, and with whom all things go well: because they are planted by the current of the River of God's grace. But on the contrary part, there can be no worse estate of a tree, then to be wild, then to be planted in a dry ground, in the wilderness, & in a land of salt: it doth not yield fruit in due season: to be brief, it is far removed from the sight and tillage of men. By this comparison, the wicked may easily understand, that they in this life cannot have a more miserable estate, because they have eyes removed, yea quite turned from God, who is the fountain of living water, and have their eyes set and fixed, and their hope reposed upon frail & deceitful creatures, which are understood by a dry land, desert, & unoccupied.  
By this also it is manifest, in how excellent a place the world itself is planted, 
Where the world is planted.  which certainly is planted in a dry & barren ground, seeing it hath the footing of his hope placed on a foundation so weak: which is no hope, but error, vanity, and confusion, as before we have shown. Tell me, I pray thee, what misery can be greater than this? what poverty more naked than to live without hope? Therefore, seeing that man is through sin left so poor and naked, 
How unhappy the estate of them is, who have not their trust in god.  as before we have declared, and that the hope of the Divine mercy is so necessary for him, what shall be left unto him, who hath lost it, which might have strengthened and confirmed him? We see that all living creatures in their kind are brought forth perfect, that nothing is wanting unto them for the preservation of their life. But man, through sin is so desolate, and so bereft of all things, that he hath nothing of those things, which are needful and necessary for him, but he must live of alms, and be relieved from the divine mercy. Then if this means be taken away, what shall be the life of man? Surely lame, maimed, & full of a thousand defects. What other thing is it to live without hope, then to live without God? What other thing is left unto man of all his ancient patrimony to preserve his life, 
Only hope is left unto man.  besides this only support and help? What Nation was ever so barbarous, so void of all religion, that had not some knowledge of God, or of some Deity, whom it did not worship with some certain honour & adoration? of whom also it did not look for some benefit of the Divine providence?  
In that short time that Moses was absent from the children of Israel, 
Man cannot live without a God.  the people thought that they had been without a God, and as rude and ignorant began to exclaim, and to speak to Aaron, 
Exod, 32.  Arise, make us Gods to go before us: as if they durst not go any further without some God. Whereby it is manifest, that man's nature, although it always knoweth not the true God, yet it is necessary that it know some God. And although man is ignorant of the cause of his own frailty, yet he acknowledgeth his own frailty, and for this naturally seeketh help of some God. 
A simile.  Even as ivy naturally seeketh for some post or tree, which it may lean unto; or some wall, by which it may be supported, and creep aloft, it being not able to sustain and held up itself: 
A simile.  And as a woman naturally seeketh for the supportation and shadow of man; for she as an imperfect creature, knoweth that the aid and help of man is necessary for her: so man's nature being needful, and wanting many things, doth seek for the shadow and refuge of God.  
These things therefore being thus, we may easily conjecture, what is the life of those men, who live in this wretched & miserable widowish estate, forsaking God, and being forsaken of God. I would gladly know this one thing: They that live after this manner, how do they comfort themselves in their miseries? how do they defend themselves in dangers? who doth cure their infirmities? with whom do they confer of their business? of whom do they ask counsel in doubtful matters? of whom do they seek for help in their necessities? 
How necessary Hope is for man.  with whom do they traffic? with whom are they conversant? whom do they stick to? to be brief, by whose help do they escape the snares of this life, who have not any refuge? If the body cannot live without the soul, nor the soul without God, surely God is no less necessary for the one life, than the soul is for the other. And if (as we have said before) lively hope be the anchor of our life, how dare any man undergo the dangers of this tempestuous sea, his ship being destitute of this anchor of hope? If hope be the shield, by which we defend ourselves; how can men defend themselves in the midst of their enemies being without this shield? If hope be the staff, by which man's nature is supported in all her weakness and frailty; what shall weak and feeble man do, without the staff of this hope?  
Hitherto, as I think, we have sufficiently showed, what is the difference between the hope of the righteous and of the wicked: and what is the nature and condition of them both. That is, one of them hath God for his defence and bulwark; but the other, the broken staff of reed of Egypt, which he that leaneth upon, 
Esay, 36,  it goeth into his hand, and shooteth it through. For it is meet, that that error which he committeth, in hoping in things so uncertain and doubtful, & relying altogether on them, that he should be corrected no otherwise, 
The punishment of fruitless & vain hope. jerem, 48,  then by having mischance and being deceived by them, as the Prophet jeremy plainly testifieth: who when he would denounce the destruction and overthrow of the kingdom of Moab, he saith thus: For because thou hast trusted in thine own works and treasure, thou shall be taken: and Chamos (the God in whom thou trustest) with his priests and Princes, shall go away into captivity. Consider therefore what kind of aid that is, the trust of which, is the ruin and overthrow of him that so trusteth.  
Therefore let these things suffice which have been spoken of the privilege and prerogative of hope: which although it seem almost to be the same with the special providence of God, 
The difference of the providence of God, and of hope or trust.  of which we have spoken before, yet it is not the same: for they differ between themselves, as the effect and cause of a thing. For although there be many foundations of this hope, as the goodness of God, truth of the same God, and the merits of Christ: yet the principal ground is the fatherly providence of God, from which ariseth this hope & confidence. For to know that God hath so great a care over him, and that he is defended and governed of him with so respective a regard, doth excite and stir up in man, a great hope, and an assured confidence.    

Of the seventh privilege of Virtue, that is, of the true liberty, which the righteous have and rejoice in: and of the misery and unknown servitude and bondage, in which sinners live. CHAP. XIX.  
OF all the privileges and prerogatives hitherto spoken of, 
Whence this liberty springeth.  but especially of the second & fourth, that is, of the grace of the holy Ghost, and of the Divine consolation, another pre-eminence doth arise no less admirable, which the righteous enjoy: and that is the true liberty of the soul, which the Son of God brought into this world, of which privilege he hath obtained the name of the Redeemer of mankind. Because he hath redeemed man, and hath freed him from that wretched & miserable servitude, in which he lived; and brought him into true liberty. This is one of the especiallest blessings, which Christ brought into this world; one of the most excellent benefits of the Gospel; one of the most noble effects of the holy Ghost: For where there is the Spirit of the Lord, 
2, Cor, 3,  there is liberty, saith the Apostle. To be brief, this is one of the richest rewards, which in this world are promised to the worshippers of the true God. This liberty the Lord promised to certain, that were willing to serve him: 
john, ●.  If (saith he) ye continue in my word, ye are verily my Disciples, and shall know the truth, and the truth shall make you free: that is, it shall give unto you true liberty. They answered him, We be Abraham's seed, and were never bound to any man: why sayest thou then, ye shall be made free? jesus answered them, Verily, verily, I say unto you, that whosoever committeth sin, is the servant of sin. And the servant abideth not in the house for ever: but the son abideth for ever. If the son therefore shall make you free, 
One kind of liberty true, an other false.  ye shall be free in deed. In which words the Lord plainly intimateth unto us that there are two kinds of liberty; one false and in a show, the other true and real. False liberty is proper unto them, who have their bodies free, but their souls captivated, and subject to the tyranny of their own passions and sins: as was the soul of great Alexander; who when he was the Lord of the whole world, he was the servant of his own vices. But true liberty is proper unto them, who have their souls free from all these tyrannies, although their bodies be sometimes free, and sometimes bond and captivated: as was the soul of the Apostle, who although he was captive, and holden in bonds, yet in spirit he mounted up to heaven, and by the doctrine of his letters he freed the whole world.  

Why the liberty of the soul is the true liberty.  The reason why this liberty is called properly liberty, and not that other, is this: because as among the two essential parts of man, the soul is much more noble than the body, yea, it is as it were the whole man, the body is no other thing, than a matter or subject, in which the soul is included: so he truly is to be called free, who hath his more principal part free: but he is falsely called free, who hath his soul captive & bond, although he carrieth about his body freely whether so ever he pleaseth.  

¶ Of the servitude in which wicked men live.  
IF any man shall ask me, whence is this bondage, of which we speak? I say that it is a servitude and captivity under the most terrible, 
Sin a cruel Tyrant.  most direful, and most cruel Tyrant of any, that may be named; that is, under Sinne. For amongst all the most abominable and dreadful things that be in the world, the torment of hell is most dreadful and abominable: yet much more dreadful and abominable is Sin, which is the cause of this torment, and also of this servitude: by which sinners are made servants and bondslaves, as you have understood by the words of our Lord before alleged; Whosoever committeth sin, is the servant of sin.  
What servitude then can be more miserable than this? Neither is he only a servant of sin, who committeth sin: but he is a slave unto the persuaders and procurers of sin; as are the devil, the world, and his own flesh, corrupted of the same sin, 
Whose servant a sinner is.  and he is a servant unto all other inordinate desires, which proceed of the flesh. For he that is the servant of the son, is also a servant of the father. And it is confessed of all, that these three are the fathers of sin; and therefore they are called enemies to the soul, because they bring & procure great mischief to the soul: as that is, that they make it a slave & a Captive, and deliver it into the hands of this cruel Tyrant. And although all these three do conspire to this end, yet they work by divers means. For the two first are served of the third, which is the flesh, as another Eve to deceive Adam: or as an instrument very fit, 
The flesh is sin, and a nourisher of sin.  to carry and draw us into all evil. For this cause the Apostle doth more manifestly call the flesh sin: putting the effect for the cause; for it is it which pricketh forwards to all kind of sin. For the same cause the Divines call it the tinder & touchwood of sin, that is, the meat and nourishment of sin. By a common name it is called Sensuality, 
Fleshly desire or sensual appetite is the cause of perturbations.  Flesh, or Concupiscence: which also is called by a name more known Fleshly, or sensual desire, whence all the perturbations of the mind spring, in as much as it is corrupt, and made disordered through sin: it is the motioner, mover, and picker forwards to all sin. Therefore also the two other enemies take singular advantage of the flesh, and her appetites, that they may more strongly assault and wrong us. 
Basill.  Hence it is that Saint Basill saith, that the especial weapons with which the devil fighteth against us, are our own desires. For the vehemency of our affection seeketh by right and wrong, to enjoy those things, that it lusteth after: neither maketh any regard, although it be forbidden by the law of God, and from such an affection sins do arise.  
Such an appetite therefore, is one of the most cruel Tyrants, which man being a sinner is subject unto: or, as the Apostle speaketh, 
Rom. 7.  under which he is sold. He calleth him sold under sin, because his sensual appetite is made so mighty, that it carrieth him as a bondslave, whether so ever it listeth.  
But what is more lamentable, then to see a man, who hath a soul made to the image and likeness of God, illuminated with heavenly light; and an understanding by which he ascendeth above all things created, until it find out God himself: & yet notwithstanding that he should contemn and despise all this his nobility and excellency, and be subject and governed after a certain furious and frantic manner, of his beastly appetite, & to be corrupted of sin, and moreover to be led about, to be moved, and driven forwards & backwards of the devil? What I pray thee at the length is to be expected of this government, but ruin, downfall, destruction, & incomparable mischiefs? But that thou mayst see more manifestly the filthiness of this servitude & bondage, I will illustrate it by a certain example. Imagine that a man had married a woman of so great beauty, 
A similitude.  nobility, & wisdom: as could possibly fall into any of this sex, & being happy through this marriage, should have a Maydseruant a Witch, or an enchanter, with whom he is besotted by some preposterous means, and so dotes on this in chanting drudge, that forsaking his own wife, he giveth himself a prey unto his servant, using her in steed of his wife, eating, sleeping, and conferring with her, acting & executing all his business with her, and with her prodigally consuming and spending all his riches in banquets, sports, and surfeiting, and after such like manner: yea, not content with these, to come to that dotage and folly, that he forceth his own wife to wait on this drudge, and to serve her in all things as a slave, which she shall command her. Who would think that a man should ever come to this madness? And if he shall so fall, how shall he be railed upon, and condemned of those that be wise? How great shall the hate and indignation of all be against this servant? And on the contrary part, how great will the moan and commiseration be of all towards that good and noble woman? With how many sighs will her kinsfolk deplore the madness of her husband? This thing at the first view doth seem very shameful: yet much more shameful, and filthy is that, which here we speak of. For we must know that these two women, that is, the spirit and the flesh are found in our soul: which the Divines do call by another name, the superior part, 
The superior part, & the inferior part of the soul.  and the inferior part of the soul. The superior part is that, wherein the reason and the will are, which are natural lights, with which God in the creation hath marked that part, of which part there is so great beauty and nobleness, that by reason of it man is said to have the image of God, to be capable of God, and to be the brother of Angels. This is that noble woman, which God hath joined and coupled to man as his wife, with whom he should lead his life, ordering all his affairs by her direction, that is, by the instruction of her heavenly light. In the inferior part is the sensual appetite, of which we have lately spoken; which is given unto man, to desire all things necessary for his life, and for conservation of his kind. This therefore, as a Steward receiveth all things by limitation and order appointed of reason, and layeth out, and disburseth the goods according to the will of the master and lord 
The appetite ought to be governed, and not to govern.  This appetite is that Handmaid, of which we spoke a little before, which because it hath not the light of reason, it is not made that it should govern or rule, but that it should be governed and ruled. These things being thus, unhappy is that man, who cometh to that madness, to be given as a pray to the love, and lust of this naughty woman, which casting reason aside, by which she ought to be governed, cometh to that malapertness and headstrongnes, that she will rule and domineer over reason: doing all the mischief that this saucy and perverse drudge will, following and prosecuting all her appetites, all her desires, and lusts, as well carnal, as sensual. For we see many men so carnal, unbridled, and subject to the lusts of their own hart, that in all their actions like unto beasts, they obey this malapert and froward woman, without respect either of law or reason. What other thing is this, then to give the whole rule of the life, into the hands of an abject servant, which is the flesh, by surfeiting in all the delights, sports, banquetings, and pleasures of this world, and despising the counsels and advices of Reason, being the noble and lawful wife?  
But that is worse, and less tolerable, that it sufficeth not to have bestowed this rule and dominion upon the servant: but also this free and noble Lady is compelled to serve her own servant, being most base, vile, and abject; by consuming nights and days in her service, and in doing all that she commandeth, and which her insatiable and inordinate appetite desireth. Wherefore when man is busied, 
What it is to obey the appetite.  and his reason, and all his understanding occupied about these inventions, as are the ornaments of the body, the pride and stateliness of buildings, the curiosity of household-stuff, the variety of meats, and the multitude of dainty dishes: what other thing doth he, then draw the soul from the spiritual exercises of her nobility, and make it a servant, a cook, & a slave unto her, that aught to be her servant in all obsequiousness? 
A carnal lover a servant.  A carnal man enamoured with the love of any woman, that he may overthrow her chastity, when he hath bestowed and employed all the strength and sinews of his reason and understanding in writing Letters, in compozing Poems, in making love Verses, in laying traps, and in other endeavours, which are required to that Art; what other thing doth he (if we confess the truth) then that he forceth the Lady to serve the Handmaid: whilst he spendeth that divine and celestial light in inventing and devising means, by which he may satisfy the appetite of his vild flesh? 
2, King, 11.  When as King David was wholly occupied in devising means to cover his fault with Bersaba, in sending her husband to the Army, by inviting him to supper, by making him drunk, by giving him dangerous Letters written to this end, that he innocent man should be slain; what other plotted this notable Stratagem, but reason and understanding? And who pricked forward Reason to this complot, but the peevish Flesh, that she might hasten the wickedness, whereby she might more safely and more conveniently enjoy her pleasures? 
Seneca.  Seneca, although an Ethnic, did abhor such servitude. I am greater, saith he, and borne to higher matters, then that I should be a bondslave to mine own flesh. Go to, tell me, if he feared so to demean and debase himself, lest he should be termed a doater and a hopeless unthrift: how much more ought we to fly such wickedness, by which so great blessings are lost, and such an heap of mischiefs succeed in their place? Which thing, seeing that it is partly so natural, & partly so usual, we tread on in this old path, having no regard of so great misgovernment, 
Why vicious men are not avoided.  which now every where in the world is seen. Hence it is (as S. Bernard saith) that the abominable savour of vicious men is not smelled: because the multitude of them is too great. For even as in a country where all are borne Ethiopians, it is not an ugly thing to be black; and as where all are drunk, it is no ignominy nor slander to be drunk: 
A similitude,  so this monstrous servitude, because it is so familiar to the world, scarcely it is known or noted in any man. All these things do sufficiently declare, how miserable this servitude is, and with what a horrible punishment man is condemned for sin: seeing that for it, the noblest creature is delivered into the hands of so barbarous and cruel a Tyrant. Ecclesiasticus hath expressed the nature of this beast, 
Ecclus, 23.  when he beseeched the Lord, that he would put from him all wicked and ungodly desires: that he would take from him the greediness of the belly, & that the lust of the flesh should not take hold of him, and that he might not be given over to an impudent mind. As if he should say; that he desired, that he might not be delivered into the hands of such a Tyrant or executioner. For he supposed that such an appetite was worthy of such a name.  
But if thou desirest to know how great the force and power of this Tyrant is, 
How great the force is, of perturbations and affections.  thou mayst easily gather of that, which he hath done, and which he daily doth in this world. I will not send thee to the fables of Poets, which tell us how that most famous Hercules, after he had conquered all the Monsters of the world, at the length being captivated with the love of a certain lascivious woman, cast away his club, and sat amongst other women spynning, and drawing out threads from his distaff. For so the woman that he loved commanded him, yea, if he did it not, she threatened him, and checked him. This those wise Poets feigned more ingeniously then truly, that they might show the cruel tyrannic and power of that appetite. Neither will I bring out of the holy Scriptures, that known example of Solomon; who being most holy, and most wise, yet he was so besotted by his Concubines, that his true God being forsaken, he adored Idols, and builded for them magnificent and stately Temples: that he might serve these impure harlots, and his own appetite; although this example doth no less argue the tyranny of this most pestilent passion, then that afore. For I had rather bring those, which daily are obvious to our eyes.  

The servitude of impure & unchaste love.  Consider I pray thee, into what present danger an adulterous woman doth cast herself, that she may satisfy her inordinate lust: for it pleaseth us to take an example from that perturbation: seeing that the knowledge of the rest do depend of the knowledge of one. That woman knows if she be found of her husband in an act so wicked and detestable, that she shall be slain without any hope of pardon: she knows that she shall lose together at one and the self same time, her soul, her life, her honour, her riches, and all other blessings, which she might hope for either in this world, or in the world to come, than which loss surely a greater nor a more universal cannot be invented or thought of. She is not ignorant that she shall be a perpetual reproach and scandal to her desamed children, to her father and mother also, to her brethren and sisters, and to her whole family, and that she shall for ever be a grief unto them. Nevertheless, so great is the violence of this appetite, or (that I may speak better) the power of this Tyrant, that he forceth the woman to all these, and easily bringeth her to so great danger, and she doth willingly, what so ever he commandeth her. What Barbarian or Tyrant was ever found in the world, who could ever force his servant to undergo so great dangers, and so far to obey him?  
What captivity can be found more hard or sharper? In this estate all sinners live, as the Prophet witnesseth, when he saith. That they dwell in darkness, and in the shadow of death, being bound in misery and iron. 
Psal. 107.  That is, in iron chains. What darkness is this, except that blindness in which the wicked are conversant (as we have showed before) seeing that they know neither themselves, nor God, as they ought to know: neither for what cause they live, neither for what end they are created; much less do they know the vanity of the things they love, neither this servitude wherein they live? What be these bonds, with which they are bound, unless the violence of their affections, which holdeth their hearts tied with the most strait bonds of those things, which they to inordinately do desire? And what is that hunger and misery, which they suffer, but an insatiable appetite and desire, by which they are tormented about infinite things, which they cannot have?  
Consider now therefore, if any captivity harder or sorer can be sustained or borne? But that thou mayst know this yet more plainly, 
2, Kings, 13  I will illustrate it by another example. Behold Amnon King David's eldest son, when as he laciviously had beheld his sister Thamar, he was so blinded with this darkness, and so miserably bound with these chains, and so vehemently tormented with this hunger, that he could neither eat nor drink, nor sleep: yea, he was so far enamoured of her, that he was sick for her love. Tell me I pray thee, what once were the chains of this perturbation or appetite, with which his hart was bound; when it so changed his flesh, and so infected the humours of his body, 
Luxury is not satisfied with the thing desired.  that a great infirmity followed upon it? But that thou mayst know, that the remedy of this infirmity was not to have obtained, that he desired; mark how the same Amnon was further out of square and more grievously afflicted, and more vexed with a contrary affection, after he had satisfied his lust, than he was before: for the Scripture saith, And he hated her exceedingly, so that the hatred wherewith he hated her, was greater than the love, wherewith he had loved her. So that the ravishing of his sister did not free him from the passion, but changed the one into another greater. Is there any Tyrant to be found in the world, who so often doth toss and turmoil his Captives, that doth command them to do & undo; that forceth them to go and return the same way?  
Certainly believe me my brother, they are all such, who are subject to the like vices; who are scarce Lords over themselves. For they eat nothing, they drink nothing, they think upon nothing, they speak nothing, they dream of nothing, but of it. So that neither the fear of God, nor their conscience, nor heaven, nor hell, nor death, nor judgement, nor oftentimes life itself, and their proper honour, which they so ambitiously love and maintain, can bring them from this way, or break these bonds. What shall I speak of their jealousy? of their fear, of their suspicions, and of other external accidents, in which they are plunged night and day, casting themselves headlong into most certain danger of life, and honour for this ravening and tormenting pleasure? Is there any Tyrant in the world, which after such a manner doth domineer and tyrannize over his servant, as vice rageth and reigneth over this man's hart? For a servant is never so bound to his Lord, that night and day he doth wait upon him, that no time is left him to bestow on his own business, or that he may not breath from his duty: but this vice, as also others, is such an one, that when it hath once gotten rule and empire over the soul, it doth so devour and swallow it up, that scarcely there remaineth to man any force, any commodity, any time, or memory, or any wisdom to follow other business. Therefore not without cause long ago, 
Eccle. 19  said Ecclesiasticus, Wine and women lead wisemen out of the way. For man by reason of this vice is so besides himself, and estranged from his right mind, that although he be wise, yet he is made as unfit to manage and execute any businesses, which belong and are proper unto man, as if he had drunk up a whole Hogshead of wine. To show and demonstrate this, that most excellent Poet feigned a fable of Queen Dido, who when she began to be blindfolded with the love of Aeneas, she slacked and foreflowed all the business of the common wealth, saying: 
The works of Towers are left, no feats of arms the youth applies,  

Aeneid 4.  Nor Havens are wrought, nor for the wars the mighty butwarks rise.  
All things unpersit stand, the buildings great, and threatenings hie  
Of huge walls, and engines for their height that match the sky.   
For this Tyrant had so possessed all the senses of this Queen, that now she was unfit for all things; only the thoughts and cogitations of her new love being excepted. Which by how much more he ruled in her hart, by so much she was less able to apply herself to those things that pertained to the common wealth, and less able to do things, which otherwise ought to have been done. O pestilent vice: o destruction of commonwealths; the sword of all good exercises, the death of virtues, the cloud of good wits, the perverter of men, the drunkenness of wisemen, the dotage of old men, the madness of young men, and the common plague of mankind.  
Neither must we think that only in this vice there is so great tyranny, 
The servitude of ambition.  but also in all others. Behold & view, a little while an ambitious man, and one that is swelled with vain glory, and choked with the smoke of honour: and see how servilely he liveth subject under this desire; and how immoderately he affecteth and thirsteth after this vain worldly glory, how careful and vigilant he is to attain unto it, directing all his actions and all his endeavours to this end? To serve, to get acquaintance, to be clothed, to be booted and spurred, his table, his bed, his house, his servants, the carriage of his body, his gate, his speech, to be brief, what so ever is done of such like men, and what so ever is in them, all that is form, compozed, and applied to this end. For they do adorn and fashion themselves only to this end, that they may seem neat and cult, thereby to gain the praise and vain opinion and applause of the people. Yea, if thou dost well consider, thou shalt see that an ambitious man in all things that he doth or speaketh, hath none other respect, then that he may lay snares and nets to catch the popular applause of the people. If we wonder at that Emperor, which passed over all the festivals in taking of flies; how much more is the madness of an ambitious man to be wondered at, who doth not only spend all the festivals and holidays, but also the whole course of his life, in catching only smoke, and worldly vanity? This wretched man by reason of this ambition, doth not what he would, neither doth he clothe himself according to his own estate, neither is he permitted to go whether he would: for he goeth but seldom to the Church, neither dare he be conversant with good men; fearing lest perhaps the world, to which he liveth subject, should see something in him, which might be reprehended. And that which is more, that he might satisfy this his passion, he lavisheth out greater store of riches, then either he is willing, or hath, casting himself headlong into a thousand needs and many debts, with which his soul is afflicted; with the grief of his posterity, which he leaveth to be heirs of his debts and imitators of his folly. What punishment I pray thee deserveth he, if not that, which a certain King inflicted on an ambitious man, 
The punishment of an ambitious man.  under whose nosestrils he commanded so gross and so thick a smoke to be raised, that he was choked with it, saying: It is meet that he should die with smoke, who had consumed his whole life in snuffing and sucking up the smoke of vanity. Therefore what greater misery than this can be found?  
What shall I speak of a covetous man, 
The servitude of covetousness.  who not only is a bondslave, but also an Idolater of his riches & money? for he adoreth and serveth them, and whatsoever these command, he willingly performeth it. For them he fasteth, and withholdeth bread from his own mouth; to be brief, he loveth them more than he loveth God himself, seeing that for the love of them, he is not afraid oftentimes to offend GOD? In them is his rest, his glory, his hope, and all his thoughts. With them he watcheth and sleepeth; and for them he consumeth his whole life, and all his senses, in trafficking and taking uncessant pains for them, in the mean while utterly forgetting himself, and all other business. 
A covetous man is the servant and slave of his money.  Shall we say that such a man is the Lord of his riches, that he may determine of them as he pleaseth? or rather shall we affirm, that he is the servant and slave of his money? for the covetousness of his riches, as a most hard and severe mistress, doth compel him to obey them; but it suffereth him not to enjoy them, & it sharpeneth the desire, but taketh away the pleasure. A covetous man provideth riches, as though he were a gallant and brave man, but he useth them as a beast & a niggardly peasant. He taketh pains but he wanteth the fruit & pleasure of his travail, whilst he withdraweth and holdeth his riches from his body and soul, yea, and from life itself, if so his treasure and store may increase and augment.  
Surely I know not what captivity can be more great or grievous: for if you call him a captive and a prisoner, who is shut up in a turret, and there hath his hands and feet set in a pair of stocks, rather is he not worthy of this name, whose soul is imprisoned and captivated with the inordinate desire of those things, which he loveth? For when a man doth gape after gain, and is wholly occupied in seeking after pelse, he hath no faculty or power of his soul truly free: neither is he Lord of himself, but a servant of his own riches. For where the love or desire is, there the hart lieth bound and fettered. Neither is the servitude of this captivity lesser, because it is voluntary: for if it be captivity in deed, it is so much the more dangerous; by how much it is more voluntary. 
A Simile.  For neither is the malignity and mischief of poison lesser, although it be sweet, so that it be poison in deed. There cannot be a greater captivity, then if thou dost so blindfold thyself, that thou canst not behold God, truth, honestly, nor the law of righteousness. If thou dost suffer thyself to be tortured under the unreasonable rule of this empire, thou art no more Lord of thyself, than a drunken man is of himself, over whom wine hath the sovereignty and upper hand. But if it be a torment & a torture, to be a slave & a servant: what greater torment can there be, then that with which covetous men are tormented? especially, seeing that they cannot many times possess that, which they so greedily desire, neither can they choose but covet that, neither know they means or way to obtain it. Therefore at the length they come to this ambiguity, that they say that, which a certain Poet said to a melancholy and brainsick woman; I love thee, & I hate thee. And if thou askest me the cause, I will tell thee; I abhor thy familiarity, and yet I cannot live without thee.  
If any one placed in this servitude and slavery shall assay to break these chains, and to overcome & conquer this desire, he shall find the force of this appetite so mighty in striving & wrestling against him, that oftentimes he shall despair of the victory, and so he (wretched man) shall return again, and put his hands and feet into his former gives and chains. Therefore, doth not he say well, that calleth this appetite a bondage and a torment?  
But if man were bound with one chain alone, 
A sinner is not bound with one chain alone.  surely it were a lesser evil: for that man that only is shut up in one prison, & hath but one only enemy to buckle with, there is some hope, that this man may come free: but what shall we say, of the bonds of so many other affections, with which miserable man is bound? Seeing therefore that man's life is subject to so many, and so divers necessities, all these be chains and motives of this insatiable covetousness: for they be snares, in which our wretched hart is taken: although they take hold sooner & more grievously of one then of another. For there are many men, by nature so apprehensive, that they cannot be brought from that, which once they have apprehended. There be others that be weak, and as it were melancholy, who through the nature of this humour, do most easily apprehend any thing, whose desires are very vehement. Some others are faint-hearted, and of feeble courage, to whom all things seem great, hard and difficult, and worthy to be much esteemed: and although they are very small, yet they are exceedingly desired. For to a base and peasantlie mind, all things seem great, albeit they be small, as Seneca saith. Many also are naturally found very vehement in all things that they do desire: 
Pub. Mimus.  of which number are women, of whom a certain wiseman speaketh very well; Either a woman loveth or hateth: there is no third thing.  
All these therefore do suffer a hard and a sharp servitude, through the violence of the passions which captivate them. But if the misery be so great to be bound with one only chain, and to be the bondslave of one only Lord, what great misery shall it be, to be bound with so many chains, and to be a servant of so many Lords, as a sinner is, who obeyeth so many Lords, as he hath affections and vices, which he serveth? What misery can be greater than this? If all the dignity of man, in that he is man, consisteth in two things, that is, in Reason and Will; what can be more contrary to the one, and to the other, than passion and appetite, which blindeth the Reason, and hindereth the Will? Hence it is manifest, how dangerous and deadly all affection is, for it throweth man out of the seat of his dignity, by obscuring his reason, and perverting his will. Without these two, man is not man, but a beast. This therefore my brother, is that miserable servitude, in which sinners live, as a nation which is neither governed of God, nor of reason, but is haled and drawn of the appetite, and of passion.   

¶ Of the liberty in which the righteous live.  
THE son of God came to deliver us from this vild & miserable servitude (of which we have hitherto spoken:) and this is that liberty and victory, which the Prophet celebrateth, when he saith; 
〈…〉.  They shall rejoice before then, according to the joy in harvest, & as men rejoice when they divide a spoil. For the yoke of their burden, and the staff of their shoulder, and the rod of their oppressor hast thou broken. All these names, of the yoke, of the staff, and of the rod, do agree unto the tyranny, and violence of our appetite: because the devil abuseth it, as his own instrument, as he who is the Prince of this world, and exerciseth his tyranny in these names, to bring men under the yoke of sin.  
From this violence and power, 
By the grace of God, we are delivered from the servitude of sin. Rom, 6.  the son of God hath delivered us, and that by the fullness of his grace, which he hath brought unto us, through the sacrifice of his death. For which cause the Apostle saith; Our old man is crucified together with Christ. In the which place, by the old man our inordinate appetite is understood, which is corrupt and depraved by that first sin. For by this great and mighty sacrifice and merit of his passion, Christ hath obtained that grace and favour for us, that we might bring under us this Tyrant, 
Men through grace, rule over the devil.  and that we might tread him under our feet, and that we might inflict upon him due punishment, by crucifying him, who before crucified us, & by bringing him into bondage, who first held us captive. Wherefore, 
Esay, 14.  that saying of Esay is fulfilled; And they shall take them prisoners, whose captives they were, and have rule over their oppressors. For before grace, the sensual appetite did hold under the spirit, & exercised tyranny over him: constraining him to serve evil lusts, as before we have spoken. But after grace was given to the spirit, the spirit was so helped of it, that it prevailed and overthrew this tyrant, subjecteth him unto him, and made him to obey reason.  
This is most excellently prefigured in the death of Adonibezech King of jerusalem, 
judges, 1.  who was slain of the children of the children of Israel, first the thumbs of his hands and feet being cut off. Who seeing himself brought to that misery, and being mindful of his own cruelty and tyranny, which he before had used to others, he said; seventy Kings having the thumbs of their hands and of their feet cut off, gathered fragments of meat under my table: as I have done, so God hath rewarded me. The Scripture addeth, that they brought him to jerusalem, and there he died.  
This cruel Tyrant is a figure of the Prince of this world, who before the coming of the son of GOD, cut off the hands & feet of men; making them unfit to perform the worship of God: cutting off their hands, that they should do no good, and their feet, lest they should come unto him by their endeavours and desires. He made men also to gather the fragments of meat under his table, that is, the pleasures of this world, with which this Prince and Tyrant doth nourish his servants. And rightly they are called the fragments of meat, and not parts or pieces: 
The devil is covetous towards his  for the niggardliness, which the devil useth in dividing his goods among his, is so great, that he never giveth them so much, as will satisfy their gurmandizing paunches. But after our Saviour came into the world, he turned the same punishment upon the Tyrant, by which he before afflicted and pnn●shed others, cutting off his hands and his feet; that is, destroying all his works, and enfeebling all his strength. Who properly died in jerusalem: for the Saviour of the world there dying, he slew the Prince of the world: and where he was crucified, there was crucified also the Prince of the world, and being bound hand and foot, all his power was taken from him. And so presently after that most holy and sacred passion of our Saviour, men began to triumph over this Tyrant, and with great power to reign over the devil, the world, and all vices; so that all the torments of the world, shall not be able to drive & force men to ruinated their souls.   

¶ Causes from which this liberty ariseth.  

The causes whence liberty ariseth.  PErhaps thou wilt ask me, whence this so admirable victory and liberty came? I answer that this after God first proceeded from the Divine grace, as we have before said. Which by the mediation of virtue coming from it, doth moderate and temper the fury of our appetites, 
1.  that they cannot prevail against reason. 
A similitude.  Wherefore even as Sorcerers know by certain verses how to inchaunt Serpents, that they cannot hurt men: so that they yet living are not poisonous, and having poison, they cannot spit nor cast it upon others: so also the Divine grace doth after that manner enchant the venomous Serpents of our affections, that they living and being whole in our natural essence, cannot hurt us: neither can they poison or intoxicate our life, as before they were wont. This, as being taught from heaven, 
Esay, 11,  Esay showeth very excellently, in these words; And the sucking child shall play upon the hole of the Asp, and the weaned child shall put his hand upon the Cockatrice hole. Then shall none hurt nor destroy in all the mountain of mine holiness: for the earth shall be full of the knowledge of the Lord, as the waters that cover the Sea▪ It is certain, that the speech of the Prophet is not here of material Serpents, but of spiritual; which are our appetites, and evil inclinations: for these when they are free and not hindered, infect the world with their poison: neither doth he speak of corporal children, but of spiritual: amongst whom he is said, to be a sucking child, who first beginneth to serve God, who as yet hath need of milk, until he be further grown: and he is called the weaned child, who hath somewhat profited, and goeth on his feet, and now is fed with more solid meat, as bread, and other food fit for men. Therefore the Prophet, speaking as well of the one as of the other, saith at the first, that they shall play & be delighted; because they see themselves live in the mids of spiritual Serpents, and yet by the virtue of the Divine grace, they do not receive of them any mortal hurt by consenting to sin. Others after they are weaned, and have profited in the way of the Lord, he saith, that they shall put their hands upon the holes of Cockatrices: as if he should say, that God doth keep them in the midst of the greatest dangers. For in them is fulfilled that of the Psalmographer; 
Psalms, 91,  Thou shalt walk upon the Lion and Asp: the young Lion and the Dragon, shalt thou tread under feet. These are they that put their hands upon the holes of Cockatrices, neither feel any hurt. For the plenty of grace, which God poureth upon the earth, doth enchant these Serpents after that manner, that they cannot hurt the sons of GOD.  
This thing the Apostle declareth more perspicuously, and without a metaphor, when (after he had spoken copiously of the tyranny of our appetites and of our flesh) at the length crieth out; 
Rom, 7.  O wretched man that I am, who shall deliver me from the body of this death? presently he answering himself, saith, The grace of God, which is given by jesus Christ our Lord. In which place, by the body of death, the Apostle understandeth not a body subject to natural death, which we all look for: but that, which in another place is called the body of sin: which is an inordinate appetite, ready and apt to all evil. From which, as from a body, the members of all passions and inordinate desires, do arise and grow, which draw us to all kind of sin. From this body, as from a cruel Tyrant, the grace of God hath delivered and freed us, which is given through jesus Christ, as the Apostle saith.  

The second cause, the sweetness of spiritual consolations.  After this there is another cause not of the least value, that is, the greatness of the joy & spiritual consolations, which the righteous enjoy in this world; as we have said before. For this doth so quench the thirst of all concupiscences, that a man may easily overcome, and cast from him all other affections. The Fountain of all good things being found, forthwith that troublesome and disquiet taste of all other delights perrisheth, as our Saviour testifieth in the Gospel, having conference with the woman of Samaria; 
john, 4,  Whosoever drinketh (saith he) of the water that I shall give him, (which is the grace of God) he shall vever be more a thirst. 
in his tenth homily upon Ezechiell, and in the 8. book of his Morals, cap. 21  The same thing also S. Gregory testifieth in a certain homily. But if any man, saith he, hath tasted with the mouth of his hart, what is the sweetness of heavenly rewards, what be the musical assembles of Angels, and what is the incomprehensible vision and sight of the holy Trinity: to this man by how much that is more sweet, which inwardly he feeleth and seethe, by so much that is more bitter, which outwardly he pertaketh. Now he aimeth to go beyond all those things that come into his consideration, now his mind is suspended from exterior delights, and he doth search out, what the invisible blessings be, he is fed with the taste of that incircumscriptible light: and being carried beyond and above himself, he doth disdain again to be dejected and cast down to himself.  
When as now the vessel of our hart is full after this manner of that heavenly liquor, now the thirst of our soul is quenched, now remaineth no further any reason or cause to desire or seek after the frail goods and abject things of this life. Therefore our soul is free, neither is it bound any longer with the chains of evil appetites: for where there is no desire or concupiscence, there are no chains, no captivity. Insomuch that the hart, because it hath found the Lord of all, therefore, it after a certain manner is made Lord of all: for in this chief good, it findeth and possesseth all good.  
To these two divine benefits, 
The third cause, daily use, & continual diligence.  by help of which men come to true liberty, the care also and diligence of man is to be joined: by which he striveth and contendeth to subject the flesh to the spirit, and the affections to reason. By which study, men by little and little are mortified, and are made fit and able to all good, their manners are bettered, and their fury and former boldness, is restrained and bridled. Hence it is that S. Chrisostome saith; If wild beasts, that are nourished among men, by degrees put off their natural fierceness, and become tame, and are peaceably conversant among men, as the Poet saith very well: 
Lions that be fierce, barbarous, and wild,  
In time are tamed to play with a child.  What great thing is it, if our natural affections, when they have accustomed themselves by little and little to obey reason, if by degrees they wax gentle & mild; that is, if by little and little, they participate something of the nature of the spirit & reason, and rejoice in the works of the spirit? If custom & good use hath so great force and efficacy, what shall not grace do, working together with this use? Hence it is that the servants of God, are often more sensibly merry & delighted (for so it pleaseth me to speak) in celestial ravishments, in silence, in reading, in prayer, in meditation, and in such like exercises; then they would be in feasting, in sports, in hunting, and in other pleasures and delights of this world. For now they hate all those, & it is a torment unto them to remember them: insomuch that now the very flesh doth abhor that, which before it loved, and findeth taste and delight in that thing, which before it loathed. Which is so true, as a certain learned and holy man saith, that oftentimes the inferior part of our soul, is so delighted in prayer, and inwardly hath such sweet conference with God, that it feeleth a great torment, when it is withholden by any manner from these exercises, or hindered in them.  
This is that which the Prophet saith, 
Psalms, 16,  I will praise the Lord, who hath given me counsel: my reins also chasten me in the nights: or as another translation hath, 
Jerome.  they teach me. This surely is an excellent work of the Divine grace. For those that comment upon this place, understand by the reins, the affections and inward motions of man, which are wont, as we have said, to be provokers and procurers of sins. 
The affections are taught of the Lord, & do work good unto man.  Which notwithstanding oftentimes through the virtue of grace, not only do not incite and stir up to evil, as they were wont, but sometimes they help unto good: and not only they do not serve the devil, on whose side they were wont to war, but they go on Christ's side and turn their weapons upon his enemies. Which although it be seen in many spiritual exercises, yet especially it appeareth in the affection of contrition, and in the grief for sin: in which the inferior part of the soul playeth her part, in afflicting itself, and in plentiful pouring out of tears for sins. Therefore the Prophet saith, that in the night, when the day being past the righteous are wont to examine their consciences, this same his reins did in chastising him: for from that anguish & bitterness, which he felt in that part of his soul, because therein he had offended GOD, he was always afflicted; and he was always careful, that he might not commit that again, for which he was sorrowful. Therefore not without cause he gave thanks unto the Lord: for not only the superior part of his soul, in which his understanding was, invited him to good: but also the inferior part, which always for the most part, is wont to drive and prick man to evil.  

A Caution.  But although this be both truth, and also great glory of the Redemption purchased by Christ for us, (who as he is a most perfect and absolute Redeemer, so he hath most perfectly and absolutely redeemed us) yet no man must be too bold to trust to his own flesh, yea although it be mortified, so long as he continueth in this mortal life.  
These therefore be the chiefest causes of this admirable and wonderful liberty, after which followeth a new knowledge of GOD, and a sound and solid confirmation of our faith, and of our Religion, which we profess, as the Lord himself testifieth by the Prophet Ezechiell, 
Izech, 34,  saying; And they shall know that I am the Lord, when I have broken the cords of their yoke, and delivered them out of the hands of those that served themselves of them. 
The yoke of sinners.  We say that this yoke is sensuality, or an inordinate desire to sin, which cleaveth to our flesh, and which oppresseth us, and subdueth us to sin. The cords of this yoke are evil inclinations, with which the devil apprehendeth and catcheth man, and draweth him unto him: which inclinations are so much the stronger, by how much they have been longer confirmed through an evil custom. Which thing Saint Augustine confesseth of himself in these words; 
Augustine in his eight book of his confessions, the 5- chapter.  I was bound not with iron, but with mine iron will: my will the enemy kept, & of myself made a chain for myself, and bound me with it. Because of my corrupt will came lust, and whilst I did not resist lust, custom followed, with which as with a chain, I was bound and imprisoned in sin.  
Therefore, if at any time a man shall see himself bound after this manner, that this holy man confesseth himself to have been bound, and is willing and desirous to be unlosed, and to get out of this captivity, he shall find as great difficulties to escape out, as he found: but if at the length he being converted unto GOD, do see these chains broken in pieces, these affections tamed and brought under, and these evil inclinations mortified: and if he see himself free, and the Lord of his own appetites: to conclude, if he see the yoke, that lay upon his shoulders, now lie under his feet; what other thing ought he to do, then assuredly and undoubtedly to believe, that it is GOD, who hath broken these chains, and hath taken this grievous and burdenous yoke from his shoulders? Therefore let him praise God, and say with the Prophet: Thou hast broken my bonds: 
Psalms, 116,  I will offer to thee a sacrifice of praise, and will call upon the Name of the Lord.    

Of the eight privilege of Virtue, that is, of the blessed peace, and inward quietness, which the righteous enjoy: and of the wretched war, and continual trouble and terror, with which the wicked are shaken and smitten in their souls. CHAP. XX.  
AFter the privilege of the liberty of the sons of God followeth another, no less than it: that is, the prerogative of the peace and inward quietness, in which the virtuous and good do live. But that this may be understood the better, we must know that there are three kinds of peace: one is with God, another with our neighbour, and the third with ourselves. Peace with our neighbours is to love all men, 
Peace with men.  and to be loved of all, and to have friendship with all: to wish evil to no body, to hate no body. This had David when he said, I was peaceable with them that hated peace: 
Psal. 119.  and when I spoke unto them thereof, they set themselves of purpose against me. This peace the Apostle commendeth, admonishing us, that as much as we may, we should have peace with all men.  

Peace with God.  The other peace which is with God, consisteth in this, that we have friendship and favour with God, and it is got by the means of justification, which reconcileth man to God, & maketh man to love him, as he again is loved of him: so that there is no war, no contention between them. Of this peace the Apostle speaketh: 
Rom. 5.  Then being justified by faith, we have peace toward God.  

Peace with ourselves.  The third peace is that, which man hath with himself. Let no man marvel at this: for it is known, that in one and the self same man are found two men, and one contrary to the other, as be the inward and the outward man: or the spirit and the flesh, the appetite and the reason. Which contrariety doth not only stir up cruel war against the soul, but also doth trouble the whole man with furious passions, with burning desires, and most turbulent concupiscences. And hence the inward peace, which is the rest and tranquillity of our spirit, is troubled and disturbed.  

¶ Of the continual war, and inward trouble of wicked men.  
THis than is the war, this is the contention, and this is the continual trouble and perturbation, in which all men commonly live, who follow the flesh. For when as on the one side they are deprived of grace, which is as a bridle restraining the passions, and mortifying them: and on the other side they have so unbridled and inordinate appetites, and such dissolute affections, that they scarcely know what it is to resist any vice: it followeth that they live in infinite lusts & desires of divers things; some gape after honours, some after dignities, some after riches, some after the lusts of the flesh, and others are moved with other pleasures and concupiscences. For our appetite is an unsatiable sire, 
The two daughters of our appetite. Prou. 30.  which never faith it is sufficient; or as a greedy and devouring beast, which never can be satisfied; or as an Horseleech, who hath two daughters crying; Bring, Bring: Give, Give. This Horseleech is the inexpleble and unsatiable appetite of our hart; and the two daughters be, Necessity and Greediness, or Ravening: one of which is as it were true thirst, the other as a false and feigned thirst: neither doth the one less afflict then the other, albeit the one be true necessity, the other feigned.  
Hence it is, that neither poor men, nor rich men (if they be evil) have any true quietness or peace: for covetousness and wretched desires torment these, & necessity doth always gnaw upon the hart of the other, saying; Give, Give. What tranquillity then, what quietness, what peace can that man have, these two troubling and interrupting him, & craving infinite things, which are not in his power? 
A simile.  What rest can that mother have, who hath ten or a dozen hunger-starved children hanging on her, crying out through hunger and famine, and begging bread, neither hath she whereof to give them? This is one of the chiefest miseries of wicked men, who hunger and thirst, and whose soul (as the Psalmist saith) fainteth in them. 
Psal. 107.  For when as their own love hath so great rule and dominion over them, (from whence all these desires flow) and they have placed all their felicity in visible things, hence that thirst and dog's famine ariseth, which they have of those things, in which they suppose their felicity to be placed: when as oftentimes they cannot have those things that they desire, (for others more greedy and stronger do many times prevent them) forthwith they are troubled and afflicted, 
A simile.  as a child that hath been brought up in a thousand delicacies and cockering, who when those things are denied him, that he desireth, he weary, and crieth out with such a clamour, that his parents are afraid, lest he should burst in sunder: for even as the satisfying of the desire, as the wiseman saith, is a tree of life: so there is not a greater grief or discruciatement, then to desire, and not to have that is desired. For that is to die through hunger, neither to have that thou mayst eat. But that is the greater, that by how much the longer that it is denied which is desired, so much more the desire doth increase: & by how much the desire not satisfied is increased, by so much the more the torment is increased: therefore they are in continual tribulation. This is that most miserable estate, which our Saviour so copiously showeth in that parable of the prodigal son, 
Luke, 15.  in which it is said, that there arose a great dearth throughout that Land, and he began to be in necessity: And through hunger he was constrained to feed Swine, although he was the son of a great noble man. But this is more miserable, that he would have filled his belly with the husks, that the Swine eat: but no man gave them him. With what greater Art I pray thee, could the whole discourse, and all the miseries of the life of the wicked be more lively depainted? Who is that prodigal son, who left his father's house, & wandered abroad into a far Country; unless a miserable sinner, who forsaking God, entereth into the way of vices, and abuseth all the benefits of God? What Country is that, in which that famine arose, unless this wretched world, where the hunger of worldlings is so insatiable, that they can never be satisfied with those things, that he present: but always walk about like hungry Wolves; always ravening, and still seeking further. But if thou shalt consider what is their exercise and practise in this life, thou shalt find it be none other than to feed Swine; and to fill the bellies of their filthy appetites and desires. If thou dost not believe me, observe each one of their paces, and each one of the actions which a carnal man doth from the morning till the evening; and thou shalt see that all his study is nothing else, but to seek to seed Swine, and to satiate and fill some one of these bestial senses, whether it be the sight, or the hearing, or the touching, or the tasting, or some other, not as the Disciple of Christ, but as a very Epicure: as if he had none other thing but a body common with beasts: as if he believed that he had no other end, nor was made for any other use, then to attend upon the pleasures and delights of his senses: thinking upon none other thing, then to go hither to day, and to morrow thither to hunt, to banquets, to feasts, to bridals, to plays, to merriments, to dancing, and to such other solaces, that he may delight some one of his senses. What other thing be their sweet odours? what their merriments? what their feastings? so great delicates? their decked chambers? their consorts of music? their meetings? their receipts and expenses? What other thing I say be these, then to seek for husks, and feeding for this heard of Swine? Give it what name thou wilt, call it pure nobility, magnificence, or if thou wilt courtly splendour and glory; yet in God's Dictionary it hath not this name, but is called the feeding of Swine. 
A simile.  For even as Swine are a certain Herd of beasts, that delight in mire and dirt, and are nourished with the basest and most unclean meats: so the souls of these men (if so be that they are to be called men) are delighted with no other thing, except with the most filthy dirt of carnal pleasures. This also is greater than all misery, that a son sprung from so noble a Father, who was created to feed at the table of the Lord, and to be nourished with the bread of Angels, cannot be satisfied with food so mean, because there is so great famine in that Land. For there be so many Merchants for these merchandizes, that one hindereth another, and all remain hungry. That is, when as two do covet and desire one, and the self same thing, they do seldom well agree between themselves. But neither is it possible, that Swine should not grunt under an Oak, or should not bite one another, whilst every one desireth the Acorns. This is that miserable estate, and that dearth and famine which the Prophet describeth, when he saith; They w●●ndered in the barren desert, 
Psal. 107.  and in the wilderness out of the way, and found no City to dwell in, both hungry and thirsty, their soul fainted in them. What hunger and what thirst is this, but a burning desire, which the wicked have for the things of this world; which the more it is restrained, the more it burneth; the more it drinketh, the more it thirsteth; and the more wood is cast on, 
The thirst of the wicked.  the more fiercely it burneth. O miserable and wretched estate and condition; whence is this burning thirst bred, but of that, because ye have forsaken the fountain of living waters, and drunk of cisterns, which cannot hold water? The River of true felicity is dried up unto you, and therefore you are dispersed in the wilderness, and you seek to quench your thirst out of the foul ditches of corruptible and momentany things. 
judith, 7.  This was the ingenious Stratagem of cruel Holophernes, who when he had besieged Bethulia, he took from them all their fountains of water: and so the miserable distressed Citizens had no store of water, unless there was some Wells near unto their walls, out of which privily they drew water rather to moisten their lips, then to drink. What other thing do you, o ye lovers of worldly pleasures? Because ye have lost the vein of living water, and ye come to drink by stealth out of the fountains and Cisterns of creatures, wheresoever ye find them, which are rather to refresh and wash the mouth, and so rather to procure, then quench thirst. O unhappy creature, saith the Prophet, what hast thou to do with the way of Egypt, that thou shouldest drink puddle water? etc. What water can be more filthy, then sensual delight? For no man can drink it without a noisome and pestilent smell, and a hurtful savour: 
The companion of carnal pleasure.  which is the biting of conscience, proceeding from it, which, as the Philosopher saith, is the companion of carnal pleasure.  
It happeneth also many times, that the appetite is blind, and cannot see between that it cannot obtain, and between that it may: and through the violence of affection it maketh that seem easy, which is most hard and difficult: Hence it is that man desireth many things, which he cannot have. For not any thing is found worthy to be desired, which hath not many competitors, who seek and search for it, and many litigious lovers, 
The impatience of the appetite  who are hinderers and forbidders, to gainsay and withstand us, that we may not obtain it. But when as the appetite wisheth and cannot have; desireth and cannot obtain; is hungry, and cannot have to eat, oftentimes he spreadeth his arms in the wind, and oftentimes is much troubled about that, which he cannot compass. Oftentimes he is at the top of the ladder, and suddenly is cast down to the earth, and it is snatched out of his hands, which he thought that he had been sure of. Hence it is that he thinketh that he dieth, that he bursteth, that he is afflicted, and that he is troubled, when as he is so far from that he so earnestly desired.  
For when as these two faculties of the soul, that is, the faculty concupiscible and irascible, are disposed after this manner, that the one serveth the others turn; it is certain, that if the faculty concupiscible obtaineth not that it would, than the faculty irascible is troubled and disturbed, by lamenting, by craving, by sending, 
Whence the unquietness of the mind ariseth.  by casting itself into all dangers, that she may satisfy her sister, when she seethe her heavy, sad, or discontented. Therefore of this, confusion of desires, and inward disquietness ariseth, of which we now speak: which S. james calleth a war, From whence, 
james. 4,  saith he, are wars and contentions among you? are they not hence, even of your lusts, that fight in your members? For ye lust, and have not, etc. Therefore truly calleth he it a war, for the natural contradiction which is between the spirit and the flesh, and between these desires and those.  
There cometh also to these another evil, much more lamentable, and that is this. Oftentimes men accomplish their wishes and desires, and they think that they have sufficient, and are satisfied, and their estate is at that pass, that if they will, they can live to their heart's content. But forthwith another mind possesseth them, and they persuade themselves that such honours, titles, dignities, places and pre-eminences, are necessary for them. Now if perhaps they seek after these, and labour to obtain them, and if they be denied them, and are not able to compass them, than they be strooken to the hart, & feel greater torment, then if all those things were wanting unto them, which before they thought were sufficient to live well: & thus they live with this sting, or that I may speak better, with this continual scourge, as long as they are in this world, which disturbeth all their prosperity. And this I may compare to a gun, which hath a pin or wedge knocked into the touchhole, which maketh the gun or engine to be profitable for nothing, although it be still whole, and keepeth the same bigness and proportion, and hath still his charge and full shot, for that small let being driven into that narrow hole, by which it should take fire, hindereth all his strength and force. The same Art GOD useth against the wicked, that they may plainly know (so that they will open their eyes) that felicity, and the content of man's hart, is the gift of God, which he giveth when, and to whom it pleaseth him, without any of their labour or industry, and taketh it away again according to his pleasure, by putting a peg or pin into the touchhole of the gun: that is, by sending some of these perturbations into their felicity.  
For this cause, although they be mighty and rich, as outwardly appeareth, yet by reason of this hidden & secret defect, they are so desolate, and live in so great perturbation and trouble, that thou wouldst think that they had nothing, and that they possessed nothing. This is that which Esay speaketh in the person of the Lord, against the power of the King of Assiria, Therefore, 
Esay, 10,  saith he, shall the Lord God of hosts send among his fat men, leanness, and under his glory he shall kindle a burning, like the burning of a fire. That it may appear thereby, how the Lord knoweth to find out a rock, against which the ship sailing prosperously, may be dashed in sunder, and to send weakness in the midst of strength, and misery in the midst of prosperity.  
The same thing is also showed in the book of job, where it is said, 
job, 25,  that the Giants do mourn under the waters, that we may know that God hath deep places, and miseries for them also, as he hath for them that be base and small, who otherwise seem more subject to the calamities of this world. Solomon showeth this more plainly, when amongst other miseries of this world, 
Eccles, 6,  he reckoneth up this as one of the greatest, saying; There is also another evil which I saw under the sun, and it is much among men: A man to whom God hath given riches, and treasures, and honour, and he wanteth nothing for his soul of all that it desireth: but God giveth him not power to eat thereof, but a strange man shall eat it up. What is this, that GOD hath not given him power to eat thereof, but to spend his goods, and not to have that content by them and that rest of mind, which he might have of them. For by that small perturbation and trouble of which we speak, God disposeth, that all his felicities is changed; that thereby he may understand, that as the dead letter giveth not true wisdom, but it is God that giveth it: so neither the riches and goods of this world do give true peace and content, but it is God that giveth it.  
Therefore, that we may return from whence we have digressed: If they, who have all things that they desire, and have not God, do live in sorrows, and are exceedingly discontented; what shall they do, to whom all these things are wanting? Because every defect of them, is as a famine & as a thirst, which pincheth and afflicteth them, and as a thorn, which pricketh through their hart. What peace, what tranquility, can there be in that soul, in which there is such sedition, so great war, and such trouble and hurly burley of appetites and cogitations? Of such men it is very well spoken of the Prophet; 
Esay, 57 A similitude.  The wicked are like the raging Sea, that cannot rest. For what sea, what waters, or what winds can be more tempestuous and unquiet, then are the passions and appetites of the wicked, which are wont to subvert Mountains and seas? Also, sometimes it cometh to pass, that in this sea contrary winds do rage's one against another, which is a token and a cause of a greater storm. For oftentimes the same appetites do strive one against another, 
Appetites fight one against another.  after the manner of contrary winds. For oftentimes that the flesh willeth, that the honour nilleth; and that the honour desireth, that the riches refuse: and so desiring & covering all things, they know not what they would desire; yea, they understand not themselves, and they know not what to choose, nor what to reject: for the appetites are contrary one to another, as the humours in a surfitting infirmity, in which the Physician doubteth what is to be done, lest perchance that which is convenient for one humour, be hurtful for another. This is the confusion of languages in the Tower of Babel, and that strife, for which the Prophet desireth the Lord, 
Psalms, 55.  Destroy, o Lord, and divide their tongues, for I have seen cruelty and strife in the City. What cruelty, what division, what strife is this, but of worldly men's hearts, and the diversity of their appetites, when they are contrary amongst themselves, lusting after, and coveting contrary things, whilst one refuseth that the other desireth?   

¶ Of the peace and inward rest in which the righteous live.  
THis, which we have remembered, is the condition of the wicked: on the contrary part, the righteous having the government and moderation of all their desires and appetites, having also their passions tamed and temperate, and placing their felicity not in these false and transitory things, but in GOD alone, who is the centre of their happiness, and in those true and eternal blessings, which no man can take or steal from them, and persecuting also with extreme hatred, (more than that which persecuted Vatinius,) the love of the flesh, & the whole host of their appetites and concupiscences; and to be brief, committing their whole will into the hands of GOD, they are disturbed with no such trouble, that they should lose their inward peace. This is one reward amongst many others, which the Lord promiseth to the lovers of Virtue: as the holy scripture witnesseth in many places. 
Psalms, 119,  The kingly Prophet saith; They shall have much peace that love thy law, & they shall have none hurt. And Esay saith; 
Esay, 48,  O that thou hadst hearkened to my commandments, than had thy peace been as the flood, and thy righteousness as the waves of the Sea.  
The Prophet in this place, doth call this peace a flood, for the virtue that it hath to quench the flame of our appetites, to temper the heat of our desires, and to water the barren and dry vein of our hart, and to refresh our soul. The same thing also Solomon affirmeth, 
Prou, 16,  saying; When the ways of a man please the Lord, he will make also his enemies at peace with him. What be these enemies, that make war with man, but his own passions, and the evil inclinations of the flesh, which always make sad the spirit? These therefore do live in peace, when as by virtue of grace, and good custom, they are accustomed to the works of the spirit, and fully rest, neither do they move such cruel war, as before they were wont. Although at the beginning virtue feel great turmoil with the passions, yet when it cometh to perfection, it worketh with greater sweetness and facility, neither is there any more so great strife. To be brief, this is that peace which the Prophet David calleth by another name an enlargement or dilatation: 
Psalms, 1●,  Thou hast enlarged, saith he, my steps under me, and mine heels have not slide. By which words the Prophet would declare the difference, which is between the way of the righteous, 
A simile.  and the wicked: for these, by reason of their troubled hearts through fear, & the variable cogitations in which they live, do go, no otherwise then a traveler, who walketh among rocks, and declining headlong places, fearing as often as he moveth his foot, lest he should fall: but the way of the righteous is large and safe, and they go by a way plain and even, 
The change of the inward man.  where there is no fear of falling. The righteous understand these things better by practice, then by theory: for all they do know, how far their hart differeth now, when they serve God, from that, which they carried about, when as they as yet sloted in the world. For then in all danger of tribulation they forthwith were afraid, quivered, and trembled in hart and body. But afterwards they left the way of the world, and translated their hart to the love of eternal things, & placed all their felicity and hope in God; they passed through all things whatsoever came, with an hart so merry and peaceable, and so subject to the will of God, that they themselves do often marvel at so great a transformation. They seem not to be the same they were, or at the least a new hart is given them for their old; they feel so great alteration in themselves. And that we may confess the truth, they are and they are not the same: for they are the same according to nature, and not according to grace: for this alteration proceedeth from grace.  
This is that which the Lord promiseth by Esay, 
Esay, 43,  saying: When thou passest through the waters, I will be with thee, & through the floods, that they do not overflow thee. When thou walkest through the very fire, thou shalt not be burnt, neither shall the flame kindle upon thee. What be these waters, but the lakes of the tribulations of this life, and the flood of infinite miseries, which stream continually in it? And what is that fire, but the heat of our flesh, which is the furnace of Babylon, which the servants of Nabuchodonozer did heat; that is, the devils, from the which furnace the flames of our concupiscences arise and ascend? He therefore that in the midst of these waters, and in the midst of this fire, in which all the world is hazared and endangered, doth walk safely, neither feeleth any hurt by the water or heat, can it be, 
The preséce of the holy Ghost is known & discerned by the peace and tranquillity of the mind.  that he by that should not know and acknowledge the presence of the holy Ghost, & the virtue of the Divine grace? This is that peace, which the holy Apostle saith exceedeth all understanding, that is, it is so high, excellent, and such a supernatural gift, that the understanding of man cannot understand it of itself, how the fleshly hart should be so quiet, peaceable, and so at rest, in the midst of the misfortunes and stormy tempests of this world. He that understandeth this, acknowledgeth and praiseth the worker of so great miracles, and saith with the Prophet; 
Psal. 46.  Come and behold the works of the Lord, what desolations he hath made in the earth. He maketh wars to cease unto the ends of the world: he breaketh the bow and cutteth the spear, and burneth the chariots with fire. Be still and know that I am God: I will be exalted among the Heathen: and I will be exalted in the earth.  
Seeing that these things are thus, what is richer, what is sweeter, what is more to be wished then this tranquillity, than this enlargement, than this greatness and blessed peace of the hart? But if thou wilt proceed further, and wilt find out from what fountains this heavenly gift doth flow, 
The first cause of this peace.  I say, that it doth flow from ●ll these privileges and prerogatives of Virtue, which have ●eene hitherto remembered of us. For as in the chain of vices one is linked and knit to another, so also in the ladder of virtues, one dependeth of another, after that manner, that which is the higher, as it bringeth forth more fruits, so it hath more roots from whence it springeth. Blessed therefore is this peace, which being one of the eleven fruits of the holy Ghost, is engendered and begotten of other fruits and privileges, as we have spoken: yet especially it proceedeth from Virtue herself, whose undividable companion Peace is. Wherefore even as honour and outward reverence is naturally due unto Virtue; so also the inward peace is due, which in like manner is both a fruit and a reward of her. The inward war proceedeth from pride, and the unquietness of the passions: but when they are tamed and bridled by virtues, whose duty and function it is so to work, than all the cause of the sedition and tumult ceaseth. This is one of those things, in which the felicity of the heavenly kingdom consisteth upon earth, of which the Apostle speaketh; The kingdom of God is not meat nor drink, 
Rom. 14.  but righteousness and peace, and joy in the holy Ghost. Where, by righteousness according to the Hebrew phrase, Virtue herself and holiness is understood, of which we speak in this place: in which together with these two admirable fruits, that is, peace and joy in the holy Ghost, consisteth the felicity and happiness begun and inchoate, which the righteous enjoy in this world. That this peace is an effect of Virtue herself, the Lord most plainly telleth in Esay; 
Esay, 32.  And the work of justice, saith he, shall be peace, even the work of justice and quietness, and assurance for ever. And my people shall dwell in the tabernacle of peace, and in sure dwellings, and in safe resting places. We must know that in this place, by quietness is understood the inward peace, which is the tranquillity and quietness of the passions, which trouble the quiet and peace of the soul with importunate clamours, and disordered and graceless appetites.  
Secondly, 
The second cause.  this peace ariseth from the liberty and rule of the subdued passions, of which we have more largely spoken in the former Chapter. For even as when a City is taken, and the Citizens subdued, straightways there ariseth peace and tranquillity in it, so that every one sitteth under his own roof without fear, and without suspicion of any hostility: so 〈◊〉 after the affections of our soul are subdued and brought under, which are the causes of all troubles, on a sudden there followeth in it an inward quietness, and a wonderful peace, in which the soul liveth quiet and free altogether from war, and from that importunate altercation and hurley burley of these perturbations. And so it comes to pass, that as they, when they had rule over him, and exercised their authority, turmoiled him, & tossed him hither and thither; so when man is free from their tyranny, & doth hold them captive, there is not any thing left, which may breed sorrow and trouble unto him.  
Thirdly, 
The third cause.  the same peace ariseth of the greatness of spiritual consolations, of which we have also spoken before: by which the desires and affections of our appetite are brought into such order, that they are stilled, quieted, and content with that part and portion that happeneth unto them, according to the disposition of the upper portion of the soul. For there the part concupiscible thinketh herself satisfied, when she seethe her sister contented: and so the whole man resteth and is quieted, by reason of the participation and taste of the chiefest good.  

The fourth cause.  Fourthly, this peace proceedeth from the testimony and inward joy of a good conscience, which bringeth great quietness and tranquillity to the souls of the righteous, although it doth not make them utterly secure; for they do not remain without the care and dread of holy fear.  

The fift cause.  Lastly, this fear is engendered of hope, which the righteous have in the Lord, for that maketh them quiet after a singular manner, and comforteth men, in the midst of the tribulations and torments of this life, because they are strengthened with the anchor of holy hope; that is, they hope that they have God their father, their tutor, their defender and buckler, under whose shadow and shield they not without good cause live securely, singing with the Prophet: 
Psal. 4.  I will lay me down, and also sleep in peace: for thou, Lord, only makest me dwell in safety. For hence springeth and ariseth the peace of the righteous, and a remedy in all their troubles, neither have they any cause to fear or lament, who have such an helper.    

Of the ninth privilege of Virtue: that God heareth the prayers of the righteous, and rejecteth the prayers of the wicked. CHAP. XXI.  
THey that embrace and seek after Virtue, have yet another privilege, besides those, which hitherto we have spoken of, that is, that their prayers are heard of God: and this unto them is a notable and an excellent comfort, and a singular help in all their necessities, 
A double deluge.  and miseries of this life. For the understanding of this privilege we must know, that there have been two universal deluges and drown of this world; the one material, the other spiritual; and they both had one cause, that is, 
Gen. 7.  sin. The material deluge, that was in the time of Noah, left nothing alive in the world, but those that were in the Ark: for the waters covered all things, so that the Sea devoured the earth with all the labours and riches of men. But there was another flood before that, much greater than this: for it did not only hurt and endamage the men of that age, but it brought deadly destruction to all the men of the ages past, present, and to come: neither did it only hurt their bodies, but also their souls; for it spoiled them of all the riches of grace, which the world had received, by the means of him that was first form. And in this miserable estate all things as yet continue, as we may see in every creature, which newly cometh into this world, being naked and disfurnished of all the goods as well of the soul, as of the body.  
From this first deluge all those miseries, beggary's, and calamities are derived, to which man's life is subject, which are so many and so great, that learned Writers, and grave Doctors of the Church, have written large and copious volumes of this matter: Philosophers also very learned, on the one part considering the dignity of man above all other living creatures, and on the other unto what great miseries and vices he was subject, they could not wonder sufficiently at it, seeing so great disorder and misgovernment in the world: for they understood not the cause, which was sin. For they did note and mark, that only man, amongst so many living creatures enjoying so many thousand kinds of pleasures, and desires of the flesh, was vexed with covetousness, ambition, and insatiable desire to live, neither with these bonds his misery to be limited, but that he must think of his death and burial, and what shall become of him after death. 
Man is more miserable than any living creature.  There is not any living creature that hath a nature more frail, or inflamed with greater gourmandize or covetousness, neither that feareth more vainly, or more rageth through anger. They did also see that other living creatures did pass the greater part of their life, without sicknesses and infirmity, without the help of Physicians; and that all necessaries were provided for them, without their labour or industry. But on the contrary part, they did see that miserable man was exposed and laid open to a thousand infirmities, mischances, necessities, and griefs, as well of soul as of body, both for himself, and for his friends. That which is past, grieveth him; that which is present, afflicteth him; that which is to come, terrifieth him; and that oftentimes he laboureth and taketh pains all his life long, for a morsel of bread, and a mouth full of water, to sustain himself with all. Neither can I so soon make an end to speak of these miseries of man's life, of which blessed job saith: 
job, 7.  The life of man is a warfare upon earth, and his days as the days of an hireling.  
This same thing with so great tediousness afflicted those ancient wisemen, that there be some found amongst them, who feared not to say, that they doubted, whether Nature was a mother unto us, or not much rather a stepdame, which hath exposed us to so great miseries. 
A saying of Silenus taken captive of Midas. Ovid in the 11, book of his Me●a.  Another said: That it is the best for man never to have been borne, and the next, soon after to die. Neither erred he, that said; That many would not have desired life, if they had made trial of it before. If therefore our life be thus deformed through sin, and our chiefest renown and principal good lost through this deluge, what remedy hath he left for man, who so grievously hath punished mankind? Tell me, 
A simile.  what remedy hath a lame and a weak sickly man, who sailing upon the Sea, looseth at one mischance all his riches? I know what thou wilt say unto me, If he have not whereon to live, sayest thou, neither hath ability to traffic by reason of his infirmity, it followeth of necessity that he must beg. Go to then, 
Prayer the only remedy of man.  if man in that universal deluge, lost what so ever he had, and scarcely escaped the danger poor and naked; what other remedy is left unto him, then that like a most needy beggar, he call and cry at the gates of the Lord? This King jehosophat teacheth plainly, 
2, Chro. 20.  when he saith: Lord, when we are ignorant what we ought to do, we have only this remedy, that we may lift up our eyes towards thee. 
● say, 38.  To this agreeth King Hezechias. From day to night, saith he, wilt thou make an end of me? Like a young Swallow so did I chatter, I did mourn as a Dove. As if he should have said: I am so poor, and I do so depend of thy mercy and providence, that not one day I am assured of my life: Therefore all my exercise shall be, always to mourn, groan, & pour out my sighs before thee as a Dove, and I will call and cry out unto thee, as a young Swallow doth unto her Dam. So this holy man spoke, although he was a most mighty King. Also his Father David being much greater than be, nevertheless in all his need he ran to this sanctuary, & with the same spirit, and same intent, 
Psalms, 142,  saith; I cried unto the Lord with my voice: with my voice I prayed unto the Lord, I poured out my meditation before him, & declared mine affliction in his presence. That is, when I cast mine eyes about looking here and there, I see all passages stopped, and the gates of hope shut against me; therefore, when as man's help doth fail me, by prayer I desire heavenly aid, which God hath left unto me, as the only refuge & stay in all my troubles and dangers.  
Perhaps thou wilt ask me, whether this remedy be safe, and universal for all the necessities of our life. 
How sure a remedy our prayer is.  Unto this (seeing that it dependeth of the Divine will only) none else can answer but those, whom God in this matter hath chosen to be his Secretaries, as are the Apostles & Prophets, amongst whom one saith: There is no other Nation so great, 
Deut, 4,  unto whom the Gods come so near unto them, as the Lord our God is near unto us, in all that we call unto him for. These be the words of God himself, although they be uttered by the mouth of a man, which ought to have greater credit with us, and to make us in this matter more secure, than all the testimonies of the world: that is, when we pray, although we see no body, who answereth us, yet we speak not to the walls, neither do we scatter our words in the wind, but God himself is present, who heareth and helpeth us praying, pitying our need and preparing remedy for us, if so that remedy be convenient and necessary. What therefore can be a greater comfort to one praying, then to have an earnest and a pledge so certain of the Divine assistance? But if this be sufficient to comfort and to confirm us in prayer, how much more shall those things confirm us, which Christ himself speaketh, and that pledge which we have of our labour, as he himself saith in the Gospel: 
Math, 7,  Ask and it shall be given you, seek, and ye shall find: knock and it shall be opened unto you. What pawn can we have more precious, or more certain than this? Who can call these words into doubt or question? who by this comfort will not be refreshed and encouraged in all his prayers? whom will not this royal charter content & satisfy? This is one of the greatest and chiefest privileges, which attend upon the lovers of virtue in this, that is, to know that these great and assured promises are especially made for them. For it is one of the excellentest graces, that our Lord bestoweth upon them for the payment of their obedience, that he always is present with them praying, and that he heareth all their prayers. David assureth this unto us, 
Psalms, 34,  when he saith; The eyes of the Lord are upon the righteous, and his ears are open unto their cry. And the Lord promiseth the same thing by Esay; 
Esay, 58,  Then shalt thou call, saith he, and the Lord shall answer: thou shalt cry, and he shall say, Hear I am. Not only when they cry, but before they shall cry, the holy Prophet promiseth, that the Lord shall hear them. This promise moreover hath great force to obtain other promises, as Christ himself saith in john: If ye abide in me, and my words abide in you, 
john, 15,  ask what ye will, and it shall be done unto you. But because the greatness of this promise did seem to exceed all human credit, he repeateth the same thing the second time, and that with greater asseveration, 
john, 16,  saying: Verily, verily, I say unto you, whatsoever ye shall ask ● the Father in my Name, he will give it you. What greater grace or favour can be showed? What greater riches given? or what greater domination? Ask what you will, saith he, and it shall be given unto you. O word worthy of such a promiser: who could promise this that is not God? What power could extend itself to things so hard and magnificent, but the power of God alone?  

How far prayer extendeth itself.  This after some manner, maketh man the Lord of all, this delivereth unto him the key of the Divine treasuries. All other gifts, and Divine graces have the● limits, in which they are circumscribed. But this amongst the rest, as a royal gift of the infinite Lord, hath the nature of his infiniteness, that it is neither determined with these, or those limits: but it is said, all whatsoever ye will, so that it be conducent to your salvation. And if men were just prisers and esteemers of things, how greatly were they to esteem this promise? Of what great worth would a man make it, if he had found this favour with some King, who would give unto him, whatsoever he should ask? If an earthly King would be in such price with thee, shall not this heavenly King be in greater? But if thou shalt esteem these to be naked words, and that the effect and fruit doth not follow the promise, look into the lives of the Saints, and consider what they have done only by prayer. How great things did Moses in Egypt, and in all that journey through the wilderness, 
What great things the Saints have done by prayer.  only by prayer? What great things did Elias and Elizeus effect & bring to pass, only by prayer? What great miracles did the Apostles by prayer only? With this Armour did the Saints fight: with this they have overthrown the power of devils; by this they have triumphed over the world: by this they have exceeded nature: by this they have mitigated & quenched the heat of fire: to conclude, by this they have pacified the wrath of the Lord, and have obtained whatsoever they would.  
This therefore is the reward promised to the obedience of the righteous, that seeing they are so faithful & obedient to the voice of the Lord, he semblably dealeth with them; & because they answer unto his voice, when he calleth and crieth unto them, it is meet that he should remunerate them after the same manner. Hence it is that Solomon saith, That an obedient man doth speak of victory; 
Prou, 12,  for it is meet, that God should do the will of man, when man doth the will of God.  
Hitherto of the prayer of the righteous. But contrarily speaketh the Lord of the prayer of the wicked; 
Esay, 1,  When you shall stretch out your hands, I will hide mine eyes from you: and though you make many prayers, 
jerem, 2,  I will not hear. And by jeremy the Lord doth threaten them, saying: And in the time of their trouble, they will say: Arise and help us. But where are thy gods that thou hast made thee? Let them arise, if they can help thee in the time of thy trouble. 
job, 27,  In the book of job also it is written; For what hope hath the hypocrite, when he hath heaped up riches, if God take away his soul? Will God hear his cry when trouble cometh upon him? And also Saint john in his Canonical Epistle doth subscribe unto this; Beloved, 
1, john, 3,  saith he, if our hart condemn us not, then have we boldness toward God. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things which are pleasing in his sight. Not unlike to this, is that of the Psalmographer, If I regard wickedness in mine hart, 
Psalms, 66,  the Lord will not hear me. But God hath heard me, and considered the voice of my prayer: because I have not dealt wickedly.  
A thousand such like authorities may be brought out of the holy Scriptures, of which may be easily gathered the difference, which is between the prayers of the righteous, and of the wicked, and by consequent, how far the one part excelleth the other, when as the one is heard, and dealt with all as sons, the other rejected as enemies. For when they do not join good works to their prayers, neither that devotion & fervour of spirit, neither that charity and humility, which is required: it is no marvel, if they be not heard. For the petition, as Cyprian saith, is not forcible, when the prayer is barren.   

Of the tenth privilege of Virtue: which is the help and favour of God, which the righteous feel and taste of in their tribulations: and of the impatience and torment of the wicked in carrying theirs. CHAP. XXII.  
Virtue also hath another privilege no less admirable: that is, that strength & fortitude is given to the lovers of Virtue, that they may bear their tribulations with joy, which in this life shall never be wanting unto them. For we know, that there is not any sea so stormy and rempestuous in this world, 
Our life is a Sea.  as our life is: for in it there is not found any felicity so safe and secure, which is not subject to a thousand kinds of casualties, which at all times hang over our heads. Surely it is a thing worthy of consideration, to see with what great difference good and evil men do pass through this miserable world: for the good, knowing that they have GOD to be their Father, and that it is he, that bids them drink of this cup, like unto a medicine prescribed of a most wise and skilful Physician; and that tribulation is as a file, the which the sharper it is it so much the more maketh the soul purer, brighter, and more shining, and doth scour of all the rust: and considering in like manner, that it is it, which maketh men humbler in their thoughts; more fervent in their prayers, and more pure in their consciences: I say that the righteous knowing and considering of these things and the like, cast down their heads, and are humbled as little ones, in the time of tribulation: and also they pour in water into the cup of affliction, or (that I may speak better) God himself poureth it in: 
Psal 80.  who, as the Prophet saith, giveth us tears to drink in measure. 
God doth temper and proportionate tribulations according to the strength and ability of men.  There is no Physician, that with so great care and diligence doth measure and proportionate the quantity of his physic, which he giveth to his diseased patient, according to the quality of his complexion: as our heavenly Physician doth proportionate the medicine of tribulation, which he divideth to the righteous, according to the quality of their strength, by which they may be able to bear it.  
But if at any time the labour and pain increaseth, the help and aid also increaseth, lest man should faint: and he is made so much the richer, by how much his tribulation is mightier: that he may not fly from it, 
Tribulation profitable.  as from a dangerous and hurtful thing; but that he may desire it, as a merchandise of great gain. For these causes the righteous oftentimes do bear calamities and miseries, not only with patience, but also with joy. For they do not look upon the labour, but upon the reward: not upon the pain, but upon the crown: not upon the bitterness of the medicine, but upon the health which it bringeth: not upon the grief of the chastisement, but upon the love of the chasticer, who himself saith, that he chasticeth every one whom he loveth. The aid of the Divine grace, doth join itself to this consideration, as already we have said; which never forsaketh the righteous in the ●me of tribulation.  
For seeing that God is so true and faithful a friend unto his, 
God is present with the righteous in tribulation.  he is never nearer unto them, then in their tribulation and trouble: although the contrary seemeth to be true. Run throughout all the holy Scripture, and thou shalt scarcely find any thing, which is so often repeated and promised, as this which we here speak of. Is it not written of him, that he is a helper in need and tribulation? Is it not he, that inviteth us, to call upon him at that time? 
Psal. 50.  Call upon me, saith he, in the day of trouble: so will I deliver thee, and thou shalt glorify me. Doth not the Prophet testify this, as having had experience of it himself? When I called, 
Psal. 4.  saith he, the God of my righteousness heard me, thou o God hast set me at liberty, when I was in distress. Is not he that Lord, 
Psal. 55.  in whom the same Prophet trusting said; I will wait for the Lord, who hath delivered me from fainting, and from the stormy wind and tempest. Which tempest is not of this Sea, but that, which afflicteth and excruciateth the hart of him that fainteth and, is weak, when it is troubled; which tempest, by so much is the greater, by how much the hart is weaker and seebler. This truth the same Prophet confirmeth in many places, either with the same words, or with words more effectual: both that we might be confirmed in the faith of this truth: and also that we might be strengthened and comforted in our weakness. 
Psal. 35.  For the salvation, saith he, of the righteous is of the Lord, and he is their protector in the time of tribulation: and the Lord shall help them and deliver them, and shall take them from among sinners. and shall save them, because they trusted in him. And in another place yet more plainly. 
Psal. 31.  How great is thy goodness o Lord, which thou hast laid up for them, that fear thee, and done to thew● that trust in thee, even before the sons of men. Thou dost hide them privily in thy presence from the pride of men: thou keepest them secretly in thy Tabernacle from the strife of tongues. Blessed be the Lord: for he hath showed his marvelous kindness toward me in a strong City. Though I said in mine haste, I am cast out of thy sight, yet thou heardest the voice of my prayer, when I cried unto thee. Thou seest here how manifestly the Prophet demonstrateth the favour and aid, which the righteous have of God in their greatest and sorest troubles. But it is to be noted, that he saith; Thou dost hide them privily in thy presence, 
A simile.  signifying (as a certain interpreter saith) that as a King when he would keep any man safe from danger; placeth him in his Palace, that not only the walls of the King, but also the eyes of the King may defend him from his enemies: then the which guard none can be safer: so the heavenly King by the same providence doth defend his. Hence it is that we see and read, that the Saints oftentimes being compassed with many dangers & temptations have endured them, and borne them with a mind quiet and untroubled, and with ● countenance and gesture cheerful, pleasant, and merry. For they are assured that they have that faithful guard present, which will never forsake them: and then chiefly and especially to be present, 
Dan. 3.  when the dangers come to the highest. Those three young men felt this, whom Nabuchodonozer commanded at Babylon to be cast into the fiery furnace: among whom the Angel of the Lord walked in the midst of the fire, and cast out the flame of the fire out of the furnace, and made the midst of the furnace like a cool and refreshing wind, and the fire touched them not, neither troubled them, nor brought any grievance unto them. And the King was astonished, and said; Did we not cast three men bound into the midst of the fire? And behold, I see four men loosed, and walking in the midst of the fire. And the fourth is beautiful as the son of God. Thou seest then how the presence of our Lord is at hand in troubles. That argument of this matter is not less, which the Lord performed for that holy young man joseph, after he was sold of his brethren. 
Wised. 10.  For hedelivered him from sin (as it is in the book of Wisdom) he went down with him into the dungeon, and failed him not in the bands: till he had brought him the seepter of the realm, and power against those that oppressed him, and them that had accused him, he declared to be liars, and gave him perpetual glory.  
These examples confirm that Divine promise, which is in David: I am with him, saith the Lord, in trouble; I will deliver him, and I will honour him. O happy trouble, which deserveth to have such a companion. Which seeing that it is so, let us all lift up our voices with Saint Bernard, and say: O Lord send me trouble, 
All virtues help the afflicted.  that thou mayst always be with me. With this the aid and supply of all virtues do join themselves, which concur at this time, that they may strengthen, corroborate, and raise up the distressed mind. For even as when the hart is distressed and afflicted, 
A simile.  all the blood from every part runneth thither, that it may relieve and comfort it, that it faint not: so the soul when it is oppressed with grief and anguish, forthwith all the virtues run unto it, and relieve it, now after this manner, now after that. But after a more especial manner Faith is present, bringing a clear and plain knowledge both of the good things, and of the evil in the life to come: in comparison of which, all the calamities and miseries of this world are of no moment. Hope cometh, which maketh men patiented in all their troubles and afflictions, in looking for a reward. The love of God cometh, with which love they being inflamed, desire with great ferventness to bear all kind of sorrows and afflictions in this life. Obedience and the conforming of our wills with the Divine will runneth & hasteth hither; at whose hands they receive with joy, and without murmuring, whatsoever is given unto them. Patience joineth herself unto these, whose property is to strengthen the shoulders, that men may be able to bear all those burdens, which are laid upon them. Humility hath also here her function and work, which bendeth the hart as a young twig, shaken and tossed to and fro of the stormy wind of tribulation, and maketh man to be humbled under the mighty hand of the Lord; whilst he acknowledgeth, that those things which he suffereth are much lesser, than his sins 〈◊〉. To conclude, the consideration of the labours and ●orrowes of Christ crucified, and the afflictions of all the holy Saints do exceedingly help, in comparison of whom all our tribulations are as though they were not.  

Mimesis, called the figure of imitation, or counterfeiting of words and gestures. Rom. 8.  After this manner therefore the virtues help them, who are in affliction and calamity; every one with their proper and peculiar functions; neither only with their functions, but also (if I may say so) with their words and exhortations. First of all 〈…〉: The afflictions of this present time are not worthy of the glory, which shall be showed unto us. Charity saith, that it is meet and reason, that we should suffer and bear all things for his love, who so dearly and tenderly hath loved us. Gratitude saith with blessed job; 
job, 2.  Shall we receive good at the hand of God, and not receive evil? Repentance saith, it is meet, that he should suffer something against his will, who so often hath wrought wickedness against the Divine will. faithfulness addeth, that it is right and reason, that he should be once found faithful and grateful in his life, who hath received so great gifts, and so many graces of God through the whole course of his life. Patience admonisheth, that tribulations are the matter of patience, Or do bring forth patience: 
Rom. 5.  and patience bringeth forth experience, and experience hope, and hope maketh not ashamed. Obedience saith, that there is not a greater sacrifice, or more acceptable to God, then in all trouble to conform ourselves to the good pleasure of Gods will. But amongst all the virtues, lively Hope helpeth man in that time, after a singular and an especial manner, and it wonderfully strengtheneth our hart in the midst of tribulations. The Apostle declareth this, who when he had said; Rejoicing in hope, 
Rom, 12,  he further addeth, and patiented in tribulation: not being ignorant that one followeth another: that is, of the joy of Hope, followeth the fortitude of Patience. For which cause the Apostle not unelegantly calleth Hope an anchor: 
Hope is an Anchor. Hebr, 6,  for even as when it is fastened into the earth, it keepeth the ship safe, which stayeth in the midst of the waves, and maketh it, that it feareth not the billows of the raging sea: so lively Hope, being firmly fixed upon the heavenly promises, preserveth the mind of the righteous unremoved in the midst of the waves of this world, and maketh it, that it contemneth and despiseth all the storm & tempest of the winds. So it is reported that a certain holy man did in times past, who seeing himself enclosed on every side with tribulations, said: That good that I look for is so great, that all punishment and all torment is a pleasure unto me.  
Therefore thou understandest, my brother, how all virtues concur to strengthen the minds of the righteous, when they see them in a strait. And although a man be weak and fearful, yet forthwith he returneth to himself, & to his right mind, and with greater affection and zeal, saith: If thou shalt fail in the time of trial, when God hath determined to try & prove thee, where is thy lively Faith, by which thou believest in him? where is thy charity? where is thy fortitude? where is thy obedience? where is thy patience? where is thy faithfulness? and where is thy strength of hope? Is this the end of all thy labours? is this thy good purpose? is this that thou so often desiredst, & prayedst to God for? Remember, that Christianity consisteth not only in this, 
Wherein true Christianity consists.  to fast, to pray, to hear service and sermons, but it is necessary, that God find thee faithful, as another job, or Abraham, in the time of trouble. A righteous man being helped after this manner by his good meditations and contemplations, by his own virtue, and by the favour of the Divine grace, which never forsaketh him, at length cometh to that pass, that he beareth the burden of his troubles not only with patience, but also with thanksgiving, and with great joy. A proof of this, is the example of the holy man Tobias the elder, of whom it is written, that after many calamities, with which he was proved; yea by God's sufferance he lost his sight in his old age, that an example of patience might be given unto men: he was neither consumed through grief of mind, neither lost he that saith and obedience, which before he had. Wherefore the Scripture saith; 
Tob, 2.  But God therefore suffered this temptation to happen unto him, that an example of his patience might remain unto posterity: like as of holy job. For when as he had always feared God, even from his infancy, and had kept his commandments, he did not murmur against God, that this plague of blindness fell upon him: but he remained unmovable in the fear of GOD, giving thanks to God all the days of his life.  
Thou seest therefore, that the holy Ghost doth add patience in troubles, unto virtue and unto the fear of the Lord, which this holy man had, according to that, which before hath been said. There might also in this place be remembered certain excellent and famous examples of our time: in which certain men and maids, the servants of GOD, have borne very great troubles and afflictions with great joy: who in bitterness have found sweetness, in tempest a calm, and in the midst of the Babylonian furnace have found a most wholesome and comfortable refreshing.  

¶ Of the impatience and fury of the wicked in tribulations.  
THere is lesser cause to praise the Lord, when we see the righteous constant in tribulation; then there is to lament and grieve, when we see the wicked compassed and enclosed with troubles. 
The wicked are unfit to bear tribulations.  For these have neither charity, nor fortitude, nor hope, nor any virtues like unto those: and so tribulations find them unarmed and unprepared: neither have they light, by benefit of which they might see that, which the righteous do see through faith: neither do they embrace that by a lively hope, neither by experience have they tried that singular goodness, & fatherly providence of God, by which he watcheth over his. It is a thing worthy of exceeding sorrow, to see them swallowed up in this sea, neither to find any footing, nor any body to reach the hand unto them to stay and support them. For whilst they have not this help, and sail without this Pilot and Governor, and fight without this Armour, what is to be hoped for of them, but that they must be drowned and make shipwreck in that storm and tempest: or that they must be slain in this war? What is to be hoped for of them, but that they must be tossed with the storms of winds, and with the floods of tribulations: and that they must split their ship against the rocks of wrath, faintheartedness, impatience, blasphemy, and desperation?  
There are many also found, 
The force of impatience.  who furthermore have lost their understanding, their health, their life, or else their sight, through continual mourning & tears. So that one part of men, as most pure gold, tried in the fire of affliction, remaineth firm & unconquerable: and another part, as lead or tin, forthwith is melted through the heat of the fire. Therefore, whilst one sorroweth, another singeth; and where one is drowned and choked, another swimmeth and walketh dry foot: therefore in the Tabernacles of the righteous, always the voice of praise and mirth doth sound; but in the houses of sinners, lamentations are always heard, and voices full of misery and confusion. But if thou wilt more plainly understand that which I say, consider the sighs and sorrows, and the extreme lamentations of certain great noble women, after that by death they had lost a son or a husband; and thou shalt find, that some of them have closely shut up themselves in obscure and dark places, where they might neither see the Sun, nor the Moon: others, like beasts, shut themselves up in Caves and Dens of the earth; others, have cast themselves into the fire: others, to whom life was a pain, and death a desire, have dashed out their own brains against a wall. To be brief, others after easier manners through impatience, and vehemency of sorrow, have ended their lives, and overthrown their families. But this is more, that not only they have been cruel and inhuman unto themselves, but they have maliciously spurned against God, blaspheming his Name, and reviling and reproaching his providence, cursing his justice, banning his mercy, and opening their sacrilegious mouths against heaven, and against the high and sovereign majesty of God. Hence it is that calamities and miseries at the length do rain and shower upon their houses, and their miseries are doubled, 
Miseries are doubled upon the impatient.  which the Lord sendeth unto them for so great blasphemies. For this reward deserveth he, who spetteth in the face of God, and willingly kicketh against the prick. Yea, oftentimes this work of the hand of GOD, is wont to be most just, that he suffereth man from one calamity and tribulation, to fall into greater. Wherefore, these unhappy and miserable wretches, the guidance of Virtue leaving them, do all things after a contrary and preposterous manner, and do pervert all order in the time of tribulation: they blaspheme, where they ought to bless; they are proud, when humility is required; augmenting their own woe and misfortune with that punishment they bring upon themselves; and making their case more desperate, with that medicine, which they thought to apply untothemselues: which is as the beginning of one hell, and going to another, which is prepared. For if hell be a place of punishments and sins, what hindereth, but that we may say, that there is a certain resemblance of hell, where so many punishments, and so many sins, are found.  

Mourning doth nothing profit the impatient.  But besides all these, what grief is it to see, howsoever it be done, yet that there is no remedy but that tribulation must be suffered: but to take them upon us, and to bear them with patience, doth make the burden lighter, and is well pleasing unto God: but how miserable is that man, which loseth the fruit of his patience, for bear he must, & increaseth by impatience the bitterness of his condition, which sorer afflicteth then the misfortune. It is a miserable thing to labour, and to have no fruit of the labour, neither to profit any thing by it. But much more greater is it, to lose that is gotten by labour: and when thou hast an ill night, to lose also a good day. All these things do manifestly teach, with what great difference good and evil men do bear tribulations: how great peace, joy, and strength the good do feel, when as the wicked do suffer so great afflictions and perturbations of the mind.  
This was in times passed excellently shadowed, in that great clamour & lamentation, which was heard throughout the whole land of Egypt, 
Exod. 12,  when the Lord had smitten all their first borne, neither was there an house, in which there was not a cry: but in the land of Goshen, where the children of Israel dwelled, there was quiet rest, so that a dog did not bark against any one. But what shall I beside this peace speak of the profit, 
One & the self s●me tribulation, doth profit the righteous, & hurt the wicked.  which the righteous draw out of tribulations, by which the wicked do reap so great losses and hurts. For, as Chrisostome saith, from one and the self same fire, both the gold is made bright & shining, and the wood is burnt and consumed: so by the fire of affliction, the righteous is made more beautiful, as gold; but the unrighteous, as dry and unfruitful wood, is turned into coals & ashes. 
Augustine in his first book of City of God, cap. 8  Not unlike to this is the sentence of Augustine. Under the same flail, saith he, the husks are diminished and broken, but the grain purged and purified: neither therefore is the mother or lees confounded with the oil, because they are pressed and trodden under the same press or plank: so one & the self same weight pressing the good and the bad, doth try, purify, and purge the good; but doth damnify, consume, and waste the bad. Whereupon, in the same affliction the wicked do detest & blaspheme God: but the righteous do pray unto him, & praise him. So much it behoveth, not what is suffered, but who suffereth it. For by the same motion in sifting a thing the refusse is tossed forth, and the spice doth smell fragrantly. This saith he. 
Exod, 14,  The same thing also is prefigured by the Red-sea, which not only did not swallow up the children of Israel, but it was a wall unto them on their right hand and on their left. But on the contrary part, those waters returning to their course, overwhelmed the charet and the horsemen of all the Army of Pharaoh, and drowned them in the midst of the sea. The waters therefore of tribulation are for the greater protection and safeguard of the good, and also for the preservation and exercise of their humility and patience. But unto the wicked, they are as dangerous and deadly waters, which swalloweth them into the pit of impatience, blasphemy, and desperation.  
Thou hast therefore, my brother, another prerogative, by which virtue excelleth vice, for which the Philosophers loved, and so greatly esteemed philosophy, supposing, that it belonged only to philosophy, to make men constant in affliction. But they were deceived in this, as also in many other things: for as neither true Virtue, 
Constancy in affliction is not to be sought in Philosophy.  so neither true constancy, is to be found amongst Philosophers, but in the school of that Lord, who being nailed upon the Cross, doth comfort his by his own example, and reigning in heaven doth strengthen them by his spirit, and promising them eternal glory, by a lively hope doth raise up their minds: which comforts are not to be found in human Philosophy.    

Of the eleventh privilege of Virtue, that is, that the Lord doth provide temporal blessings for the lovers of Virtue. CHAP. XXIII.  
Whatsoever hitherto hath been spoken, pertaineth to the spiritual blessings and riches, which the Lord God in this life, besides the eternal glory of the life to come, bestoweth upon the lovers of Virtue. But these blessings are promised to the world, at the coming of Christ, as the Oracles of the Prophets have foretold. Therefore rightly he is called the Saviour of the world, seeing that by him true salvation is given: as grace, wisdom, peace, victory, and conquest over our passions and affections: the comfort also of the holy Ghost, the riches of hope, and to conclude, all other blessings, which are required to the attainment of this salvation; of which the Prophet said; Israel shall be saved in the Lord, 
Esay. 45.  with an everlasting salvation. But if any man be found so carnal, who more respecteth temporal blessings, or the welfare of the flesh, rather than spiritual blessings, or the welfare of the spirit, as the jews did; let him proceed, I will not that therefore there should be variance and contention between us: yea, we will give him longer space to deliberate of this matter, than he himself would desire. Tell me, what meaneth that of the wiseman, when directing his speech to speak of true wisdom, in which the perfection of Virtue consisteth, 
Prou. 3.  he saith; Length of days is in her right hand, and in her left hand riches and glory? So that she hath in her hands two kind of blessings, to which she inviteth men: in one she hath eternal blessings, and in the other temporal. Do not think that God doth forsake his, so that they perish through hunger: neither is he so unprovident or so negligent, that seeing he giveth meat in due season to Aunts and Worms of the earth: 
God doth not suffer his to be hunger-starned. Math. 6.  that he will suffer men to famish, who night and day serve in his house. But if thou wilt not believe me, read● if it please thee the sixth Chapter of Matthew through, and thou shalt see and find the certainty and assured pledge of this promise. Behold, saith the Lord, the fowls of the heaven: for they sow not, neither reap, nor carry into the barns: yet your heavenly father feedeth them. Are ye not much better than they? And concluding this matter, he addeth; Therefore take no thought, saying, what shall we eat? or what shall we drink? or wherewith shall we be clothed? For after all these things seek the Gentiles. For your heavenly father knoweth, that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness, and all these things shall be ministered unto you. For this cause the kingly Prophet inviteth us to serve the Lord, 
Psal. 34.  saying; O fear the Lord ye that be his Saints: for they that fear him lack nothing. The Lions do lack, and suffer hunger: but they that seek the Lord, shall want no manner of thing that is good. And this is so certain, that the same Prophet saith in another place. 
Psal 37.  I have been young and now am old: and yet saw I never the righteous forsaken, nor his seed begging their bread. But if thou desirest a longer tractate of this matter, that thou mayst see what the righteous are to look for; hear what great things God in Deuteronomy promiseth to the observers of his law; If, saith he, thou shalt hearken diligently unto the voice of the Lord thy God, 
Deut. 28.  and observe and do all his commandments, which I command thee this day: the Lord will set thee on high above all nations of the earth. And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God. Blessed shalt thou be in the City, and blessed in the field. Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. Blessed shall be thy basket and thy store. Blessed shalt thou be when thou comest in, and blessed when thou goest out. The Lord shall give over thine enemies that rise against thee, that they may fall before thy face: they shall come out against thee one way, and flee before thee seven ways. The Lord shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto, and will bless thee in the land, which the Lord thy God giveth thee. The Lord shall make thee on holy people unto himself, as he hath sworn unto thee: if thou shall keep the commandments of the Lord thy God, and walk in his ways. And all nations of the earth shall see, that the name of the Lord is called upon over thee, and they shall be afraid of thee. And the Lord shall make thee plenteous in goods, in the fruit of thy body, in the fruit of thy cattle, and in the fruit of thy ground, in the land which the Lord swore unto thy fathers to give thee. The Lord shall open unto thee his good treasure, the heaven to give rain unto thy Land in due season, and to bless all the labours of thy hand.  

The temporal promises of the old Testament after some manner do also pertain unto the righteous of the new Testament.  Tell me, what riches, what treasures may be compared to these blessings? But if thou shalt say, that these promises are rather made unto the jews, then unto Christians: (for unto these according to Ezechiel those more excellent blessings, as are the blessings of grace, and of glory, are promised) yet as in that carnal law, God did not deny to the righteous Iewes spiritual blessings, so in the spiritual law he doth not withdraw temporal prosperity from good Christians: yea, he doth give unto them temporal blessings, and that with a double commodity; neither of which the wicked have. The first is, because as a skilful Physician, he bestoweth these blessings upon them after that measure, which their need requireth: that by this way they may be relieved, and not wax proud, neither being fatted and crammed kick and spurn. This commodity the wicked have not; for they scrape together as much as they are able, never regarding their salvation. When as notwithstanding the superfluity of temporal goods is not less hurtful to the soul, than that meat is to the body, which cannot be by any means digested. 
A similitude.  For although it is necessary and needful to eat for the relief and sustentation of the body: yet superfluity of meat doth very much hurt. So although the life of man consisteth in the blood, yet too much abundance of blood, is the cause of death, and oftentimes killeth men. The second commodity is, because lesser pelse, and a measurable and an indifferent possession of riches doth bring greater quietness and tranquillity unto the soul: which is the end, why men with such greediness desire temporal goods. For whatsoever God can do by second causes, he can do it, yea more perfectly, by himself, without those means. So hath he done in all his Saints; in whose name the Apostle saith: 
2, Cor. 8.  Having nothing, and possessing all things: For so little doth suffice us, that we having very little, and being therewith content, we seem unto ourselves to be the Lords of the whole world. 
A similitude.  A travailer for his provision in his voyage carrieth his money in gold: for so he is the richer, and he is troubled with less weight: after the same manner also our Lord doth lighten his, laying upon them but easy burdens, but yet sufficient, and that which may content them. After this manner the righteous do go naked, yet they are content: they are poor, and yet they are rich. But the rich when they are full of wealth, yet die for hunger; and when as they sit even up to the lips in water, yet they are slain with thirst, as the Poets in times past fabled of Tantalus. For this and such like causes, that great Prophet long ago did praise the observance of the Divine law, willing that in it all our meditation should be. For he knew very well, that in this all things were fulfilled. These be his words. 
Deut. 6.  Seat all these words in your hearts and in your souls, and bind them for a sign upon your hands, and they shall be as frontlets between your eyes. And ye shall teach and rehearse them continually unto your children, and shall talk of them when ye tarry in your houses, and when ye walk by the way, and when ye lie down, and when ye rise up. Also thou shalt write them upon the posts of thine house, and upon thy gates: that thy days, and the days of thy children may be multiplied in the Land, which the Lord swore unto your fathers, 
In the keeping of the law all good things are found.  to give ye for ever. O holy Prophet, what I pray thee hast thou found worthy of so great commendation in the keeping of the law? It is not to be doubted, but thou, who wast so great a Prophet, and a Secretary of the Divine counsel, didst understand the inestimable greatness of this good; and knewest that in it were to be found all kind of blessings, present, and to come; temporal, and eternal; corporal, and spiritual; and he that hath satisfied the law, hath fulfilled all things. Thou knewest very well, 
To him that keepeth the law of the Lord all  that a man did not lose his time, when he was occupied in doing Gods will: yea, then to labour in his own Vineyard: then to water his gardens; to till his fields; and to dispatch all his business better, 
things succeed and prosper well.  then if he had laboured with his own hands: for he satisfying Gods will, casteth all his care upon God, who finisheth all the rest. For this is the law of the league and federacy, which God made with man; that man should keep his commandments, and God would provide all necessary things for him, and do his business. Neither shall this league and covenant be ever violated of God. For if man be a faithful servant unto God, God will be a faithful Lord and patron unto man. 
Luke, 10.  This is that one thing which the Lord said was necessary: that is, to know, to love, and to serve God; for this one thing being kept and observed, all the rest are well and in safety. 
1, Tim. 4.  Godliness, saith Paul, is profitable unto all things, which hath the promise of the life present, and of that, that is to come. See, I pray thee, how plainly here the Apostle promiseth unto godliness, (which is the worship and service of God) not only the blessings of eternal life, but also of this life: as much as are conducent to obtain the other. But we must note here, that labour is not excluded: for man must also labour and do that lieth in him, according to the quality of his estate and condition.  

¶ Of the scarcity and poverty of the wicked.  
But if any man on the contrary part would know, how great the adversities, calamities, and poverties of the wicked be, let him read the eight and twenty Chapter of Deuteronomie, and there he shall find those things, that both will make him wonder and tremble. Amongst many other things thus speaketh the Scripture: 
Deut. 28.  But if thou will not hearken unto the voice of the Lord thy God, to keep and to do all his commandments, and his ordinances, which I command thee this day, all these curses shall come upon thee, and overtake thee. Cursed shalt thou be in the City, and cursed in the field. Cursed shall be thy basket and thy store. Cursed shall be the fruit of thy body, and the fruit of thy Land, and the increase of thy kine, and the flocks of thy sheep. Cursed shalt thou be when thou goest in, and cursed when thou goest out. The Lord shall send upon thee cursing, destruction, and rebuke, in all that thou settest thine hand to, and that thou dost, until he destroy thee, and bring thee to nought quickly, because of the wickedness of thine inventions, and because thou hast forsaken me. The Lord shall make the pestilence cleave unto thee, until he have consumed thee from of the Land whether thou goest to enjoy it. The Lord shall smite thee with swelling, with fevers, heat, burning, and with the sword, with blasting and mildeaw: and they shall follow thee until thou perish. And the heaven that is over thy head, shallbe brass, and the earth that is under thee shallbe iron. The Lord shall turn the rain of the Land into powder and dust, from heaven shall they come down upon thee, until thou be brought to nought. And the Lord shall cause thee to fall before thine enemies: thou shalt come out one way against them, and flee seven ways before them, and shalt be scattered among all the kingdoms of the earth. And thy carcase shall be meat unto all manner of fowls of the air, and unto the beasts of the earth, and no man shall fray them away. The Lord will smite thee with the botch of Egypt, and the Emerods', scab, and itch, that thou mayst not be healed thereof. And the Lord shall smite thee with madness & blindness, and dazing of hart. Thou shalt grope at noon days, as the blind gropeth in darkness, and shalt not prosper in thy ways: Thou shalt be oppressed with wrong, and be polled evermore, and no man shall secure thee. Thou shalt be betrothed unto a wife, and another man shall lie with her: thou shalt build an house, and not dwell therein: thou shalt also plant a vineyard, & shalt not gather the grapes. Thine Ox shall be slain before thine eyes, & thou shalt not eat thereof: thine Ass shall be violently taken away before thy face, and shall not be restored to thee again: thy sheep shallbe given unto thine enemies, & no man shall rescue them. Thy sons and thy daughters, shall be given unto another Nation, & thine eyes shall see it, & daze upon them all the day long: and there shall be no might in thine hand. The fruit of thy Land, and all thy labours, shall a Nation which thou knowest not, eat up: & thou shalt continually suffer violence, & be oppressed always: so that thou shalt be clean beside thyself, for the sight of thine eyes which thou shalt see. The Lord shall smite thee in the knees & legs with a mischievous botch, that cannot be healed, from the sole of thy foot unto the top of thy head. The Lord shall bring thee & thy King, which thou shalt set over thee, unto a Nation, which neither thou, nor thy Fathers have known, that there thou mayest serve strange Gods, wood & stone. And thou shalt be wondered at, spoken of, and jested at, among all Nations whether the Lord shall carry thee. At the length, after many and horrible curses, he addeth, saying: And all these curses shall come upon thee, & overtake thee, till thou be destroyed: because thou harkenedst not unto the voice of the Lord thy God, to keep his commandments, and his ordinances which he commanded thee. And they shall be upon thee for signs & wonders, & upon thy seed for ever: because thou servedst not the Lord thy God with joyfulness, & with a good hart, when thou hadst abundance of all things. Therefore shalt thou serve thine enemy, which the Lord shall send upon thee, in hunger & thirst, in nakedness, and in need of all things: & he shall put a yoke of iron upon thy neck, until he have brought thee to nought. And the Lord shall bring a Nations upon thee from far, & from the end of the world, as swift as an Eagle flieth, a Nation whose tongue thou shalt not understand: A nation of a shameless & cruel countenance, which shall not regard the person of the old, nor have compassion on the young. The same shall eat the fruit of thy cattle, and the fruit of thy land, until he have destroyed thee: & shall leave thee neither Corn, Wine, nor Oil, neither the increase of thy Kine, nor the flocks of thy sheep, until he have brought thee to nought. And he shall keep thee in, in all thy Cities, until he have cast down thy high walls, and strong holds wherein thou trustedst, throughout all thy ●and: & he shall besiege thee in all thy Cities throughout all thy ●and which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in that straightness & siege wherewith thine enemies shall enclose thee.  
All these be the words of the holy Scripture; but there are many more in the same Chapter, which we do now leave of to remember. Which if they be read with attention & diligence, they will make a man, whatsoever he be, to be amazed, and to faint and die in courage, for the horror of so dreadful & fearful things. And he that shall read, peradventure shall open his eyes, and shall begin somewhat to understand the rigour of the Divine justice, and the cruel maliciousness of sinners, and of the great hate that the Lord beareth towards sin, seeing that he doth punish it in this world with such horrible punishments; whence we may easily conjecture, what is to be looked for in the world to come.  
Furthermore, it may irk the wicked of their insensablenesse and calamity, because they live as though they were blind, neither do they see, what is reserved for them, or what punishments are prepared. 
The foresaid curses are proved by examples.  Neither think that these threatenings are in vain, only words and speeches invented to terrify men: for as they are threatenings, so are they true prophecies of the calamities, into which the people should fall. For in the time of Achab king of Israel, when Samaria was besieged by the Army of the king of Syria, we read that men did eat the dung of Doves, & that this kind of meat was sold for a great price. But this was not so much, at the length it came to that pass, that mothers did kill and eat the children of their own womb. josephus also writeth, that the same happened at the siege of jerusalem. But the slaughters and captivities of this people, together with the utter overthrow of the Commonwealth and the kingdom of the jews, are so well known to all, that here they need not to be rehearsed. An eleven of their Tribes were made perpetual servants to the Kings of Assyria: that one Tribe which remained, a long time after being vanquished, was brought into servitude under the Romans': in which destruction, exceeding great was the number of the captives, but greater was the number of those that were slain, as the same Historiographer copiously describeth.  
Neither let any one deceive himself, saying: that this calamity pertaineth only to the jewish nation: 
Those curses pertain also to christians. Amos, 9,  seeing that it generally appertaineth to all men, who have knowledge of the Divine law, and do despise it, neither will obey it, as the Lord himself testifieth by his Prophet; Have not I brought up Israel out of the Land of Egypt, and the Philistines from Cappadocia, and the Syrians from Cyrene? Behold, the eyes of the Lord God, are upon the sinful kingdom, and I will destroy it clean out of the earth. Signifying, that all these changes of kingdoms, whereby this kingdom is overthrown, and that planted and raised up, doth come through sin. And if any one will see that this is true, let him read over the histories of times past, & he shall understand, how God doth chastise the froward and perverse; but especially those, that have the true law, and do not keep it. He shall see, how great a part of Europe, Asia, and Africa, which in times past were full of Churches, and of Christian people, now are possessed of Infidels: & he shall know also what great massacres, ruins, and destructions, the Goths, Huns, and Vandals have made upon the Churches; who in the time of Saint Augustine, 
See Jerome in his Epitaph upon Fabiol. c. 3.  destroyed and wasted the Provinces of Africa, and that without any mercy or compassion; they sparing neither men nor women; neither old nor young; neither Virgins nor married. At the same time also, and after the same manner, the kingdom of Dalmatia was wasted, with the bordering Countries, as Saint Jerome showeth, 
Jerome upon the 4. chap. of Osea.  who was borne in that Country: insomuch, that he that should have passed through & traveled those Countries, should have seen nothing but heaven and earth; all things were so ruinated and overthrown. Yea, if we will look into our own times, we shall see, what slaughters, and effusion of Christian blood, what desolations and eversions of Cities, sin hath caused in France, Belgia, and many other Countries? What mighty massacres, and lamentable divastations hath sin brought upon the world by the sword of the Turks, those professed enemies of Christianity, who still brandish their swords against Christendom, for the sins of Christians? These sufficient plainly do declare, how that true virtue, and sincere religion, are not only profitable to the obtaining of eternal blessings, but also to get and keep temporal blessings: that the consideration of all these may inflame our minds with the love of Virtue, which preserveth us from so many mischiefs, & bringeth with it so many good things.    

Of the twelfth privilege of Virtue: that is, of the quiet, peaceable, & joyful death of the righteous: and contrarily, of the wretched, miserable, painful, disquiet, and grievous death of sinners. CHAP. XXIIII.  
THE last privilege & prerogative, at the length is joined to the precedent; that is, the death, and the glorious end of the righteous, when they depart out of the prison of this body: unto the which end all the rest of the privileges are destinated and ordained. Because in the end (as we are wont to say) the praise is proclaimed. Tell me, what is more glorious, or what more delightsome than the end of the just and righteous? And contrarily, what is more wretched or unhappy, than the death of sinners? 
Psalms, 116.  Right dear and precious, saith the Psalmogapher, in the sight of the Lord, is the death of his Saints, but the death of sinners is wild, and exceeding evil. What meaneth this word, Exceeding evil, uttered in the Superlative degree? Because this is the last and greatest of all evils, as well for the soul as for the body. 
Bernard in Epist.  After this manner S. Bernard doth expound this of the Psalmist, The death of sinners is exceeding evil. Because it is evil in losing the world, worse in the separation of the flesh, but exceeding evil in that double calamity of the worm, and of the fire. It is grievous to leave the world, more grievous that the soul is separated from the body, but exceeding grievous, and in no wise to be compared unto the other, to be tortured with the torments of hell.  
Both these, and many more miseries, shall vex and turmoil the wicked in this hour. 
The accidents of death.  For then, before and above all things, the accidents of this infirmity shall surmount, the griefs of the body, the terrors of the soul, and the afflictions of external things: the thoughts of things to come, the remembrance of sins past, the fear to give an account, the dreadful sentence, the horror of the grave, the separation and departure from every thing, that was too dear, and embraced with an inordinate love: that is, from riches, friends, wife, children; from this light, from the air wherein we breath, and from life itself. All & every one of these so much the more do afflict a man, by how much they are loved. 
August in Enchir. Adylon.  For as Augustine saith; They are not lost without grief, which are possessed with love. Therefore it was very well said of a Philosopher; He that in his life knoweth of fewest delights, lest of all other feareth death. But most of all in that hour the burned and feared conscience, and the consideration of that which is prepared for them, doth excruciate & vex the wicked. For then, man being raised as it were out of a deep sleep by the presence of Death, openeth his eyes, and beginneth to behold and see that, which he never saw before.  
Eusebius Emisse●●s, 
Eusu. Emiss. in his 1. Homily to those that lead solitary and monastical lives.  giveth a reason of this; At what pass will man be then at, saith he, when bidding his last farewell to all worldly matters, having death before him, & leaving life behind him, he shall be drawn into that horrible & fearful gulf? For there shall be no preparation for victuals, or care for clothing: no business for Labourers, Soldiers, or Traffickers: no ambition for wealth or honour: but there, an intolerable terror of giving an account shall fill and possess the mind, being free from all other cares: and the heavy and unsupportable weight of judgement shall dreadfully hang over the captive senses. Then man forgetteth all things present, which he must forsake, and beginneth to think upon future things, which he must expect. Behold, shall he say, all delights and pleasures have passed away as a shadow, but reproaches and faults remain still. The same Doctor also in another homily prosecuting this matter, saith: Let us consider what a lamentable estate a dissolute soul shall be in, departing from this body; what straits shall it be brought into? what horror and darkness will there be? when as the conscience all about beset with faults and sins, shall appear first of all the number of our adversaries. For it, all other proofs and witnesses set apart, shall bring that to light and to our eyes, that the proof of it shall convince us, and the knowledge of it shall confound us. Neither may any one cover or keep secret any thing, or deny any thing, when as the accuser or witness is not to be produced from far, or from another place, but is to be fetched from within us. Hitherto he.  

A wonderful and excellent saying of Petrus Damianus of the oureof death.  Another learned and holy man doth handle this same matter more largely and more mystically, when he saith: Let us consider with special attention, when the soul of a sinner is departing out of the prison of the flesh, with what terrible fear it is shaken and smitten, and with how many pricks of a piercing conscience it is gored and thrust through. It remembreth sins past, which it hath committed: it seethe the Divine commandments, which it hath contemned: it grieveth that the time of repentance hath been so ill and lewdly overpast: it is afflicted, because it seethe the inevitable hour approach of rendering an account, and of the Divine vengeance: it would tarry still, but it is constrained to departed: it would recover that is past, but time is not granted. If it look behind, it seethe the course and race of the whole life led, as a moment of time. If it look before, it beholdeth the infinite space of eternity, which expecteth it. It sorroweth and sobbeth, because it hath lost the joy of everlasting eternity, which it might have obtained in so short a time: it tormenteth itself, because it hath lost the ineffable sweetness of perpetual delight, for one sensual, carnal, and momentany pleasure. It blusheth, considering that for that substance, which is worms meat, it hath despised that, which Angels price so highly. And weighing the glory of those immortal riches, it is confounded, that it hath changed them for the baseness and vildness of temporal things. But when it casteth the eyes upon things below, and seethe the dark and obscure valley of this world, and beholdeth above it the shining brightness of eternal light, than it confesseth that all that it loved in this world was black night, and ugly darkness. O then if such a soul could obtain a space of repentance, and a time to recall itself, how austere and severe a life would it embrace? What difficult and great matters would it promise? unto what great vows, prayers, and other exercises would it bind itself? But whilst it meditateth and consulteth of these things with itself, the forerunners and harbingers of death begin to approach: that is, the eyes wax dim, the breast swelleth and panteth, the voice saileth and foltreth, the members grow cold, the teeth wax black, the mouth is filled with humours, and the countenance waxeth pale and wan. In the mean time come the Officers and Sergeants, which attend upon Death now at hand: and they present unto the wretched soul, all the works, speeches, and cogitations of the life past, bearing bad and dangerous witness against their mistress, and although she would not see them, yet she is compelled to see them. By and by cometh an horrible flock of yelling devils, and there also a sacred company of holy Angels do present themseules. And there they begin to dispute between themselves, to whether part this miserable prey must happen. For if faith in Christ, virtues, and works of piety and godliness be found in her, straightways she is comforted with the sweet speeches and consolations of Angels. But if the enormity of sins, and a life wickedly led do require another thing; alas, suddenly she trembleth, and is terrified with an intolerable dread, and fear, and trembling, do terribly assault her. Forthwith the devils assail her and take her, and violently pluck her from the miserable flesh, and cast her headlong into torments, never to be ended, but to continue for ever and ever. All these be the words of this holy and learned man.  
Tell me, if thou wilt confess this to be true, and that each thing proceedeth after this order, what other thing is required (if so any spark of wisdom or understanding be left in us) that we may know, how detestable and wretched the condition of sinners is, seeing that the end prepared for them is so grievous and unhappy, and which never shall have end? And if the delights and pleasures of this life at that time could bring any help or comfort, as they were wont to do, this mischief were more tolerable: but honours will not there help, neither riches defend: friends here cannot prevail, nor servants give their attendance, neither can families, nor the nobleness of descent profit any thing: 
Nothing availeth in death but virtue. Prou. 11.  in riches there is no hope, all the help for one that lies a dying is in Christ, in Virtue, and in innocency of life. For the wiseman testifieth, that Riches help not in the day of vengeance: but righteousness, that is, Virtue, delivereth from death. Seeing therefore that a sinner is found so naked, poor, and destitute of all help and aid: how can he not but fear and be afflicted, when as he seethe himself left alone, forsaken, and desolate; neither having any hope or confidence in that Divine judgement.  

¶ Of the death of the righteous.  
But the death of the righteous is far off from these miseries and calamities. For even as at that time the wicked receive the punishment of their iniquity: so the righteous receive the wages of their uprightness, according to that of Ecclesiasticus, Who so feareth the Lord, 
Ecclesiast. 1.  it shall go well with him at the last, and in the day of his death he shall be blessed. That is, he shall be enriched, and shall receive the reward of his labours. Saint john in his Revelation, doth insinuate the same thing more manifestly, when he saith, that he heard a voice from heaven, saying unto him; Writ: The words which he was commanded to write were, 
Apoc. 14.  Blessed are the dead, which die in the Lord. Even so saith the Spirit, that they may rest from their labour: and their works follow them. How can he be discouraged in that hour: that heareth this of the Lord, when he now seethe himself hasten thither, where he shall receive that, which he desired all the time of his life? Therefore of the righteous it is read in the book of job; And thine age shall appear more clear than the noon day: thou shalt shine and be as the morning. 
job. 11.  Which words Saint Gregory expounding, 
In the 10. book of his Morals. Cap. 21.  saith: The age of the righteous shall appear more clear than the noon day: because he knoweth how great clearness and brightness remaineth for him, when now he beginneth to go out of this world. And so at that time, when the wicked are heavy and faint, the righteous rejoice, and have confidence in the Lord. This Solomon testifieth in his Proverbs; The wicked, 
Prou. 14.  saith he, shall be cast away for his malice: but the righteous hath hope in his death. Tell me, I pray thee, what greater hope, or confidence can be wished for then that, which a certain holy man did joy in at the hour of his death? Death drawing on, and he seeing the enemy of mankind, said, Thou cruel beast, why standest thou there? thou shalt find nothing deadly in me: for the bosom of Abraham shall receive me in peace. How can he fear, or be disquieted, who at the very point of death, had so great hope of the heavenly glory? Therefore the righteous do not fear death: yea, they rejoice and praise God, when they die; and do render unto him great thanks for their end: for by the benefit of death they are delivered from all their labours, and enter into their happiness. Saint Augustine writing upon the Epistle of Saint john, saith: He that desireth to be dissolved, and to be with Christ, dieth not patiently, but liveth patiently, and dieth delightsomly. Therefore the righteous hath no cause to sorrow, neither to fear death: yea, rather ●● is to be said of him, that like unto a Swan he dieth singing, yielding the glory to God, who calleth him. He feareth not death, 
The righteous feareth not in the hour of death.  because he feared God: and he that feareth him, need not fear any other. He feareth not death, because he feared life: but fears of death are the effects of an evil life. He feareth not death, because throughout all his life he learned to die, and prepared himself to die: but a man prepared and provident feareth not his enemy. He feareth not death, because so long as he lived, he sought for those things that might help him, that is, for virtues and good works. He feareth not death, because he hath the judge favourable & friendly unto him, and this was the comfort of Saint Ambrose, when he was departing this life. 
Paulinus in the life of Ambrose.  I have not so lived, saith he, among you, that I am ashamed to live any longer: neither do I fear to die, because we have a good and a gracious Lord. To be brief, he feareth not death, because to a righteous man death is not death, but a sleep: it is not death, but an end of all labours: it is not death, but the way unto life, and a ladder unto Paradise. For he knoweth very well that death hath lost all the bitterness of death, after that it hath passed through the veins of life, and that it hath received the sweetness of life. He is not discouraged for any other accidents, which oftentimes happen unto him at this last cast: for he knoweth that those sorrows are the sorrows of the birth, by which he is borne unto eternity: for the love of which he hath always desired death, and led his life in patience. He is not terrified through the memory of his sins, because he hath Christ his Redeemer: whom always he did strive to please. He feareth not the Divine judgement, because he hath Christ his Advocate: he sereth not the presence of devils, because he hath jesus his defender and Captain: he feareth not the horror of the grave, because he knoweth that his body is sown a corruptible body, but shall rise again an incorruptible body. And after this manner praise is sung in the end. The last day judgeth all the precedent, as Seneca saith, and giveth sentence of the life past; for this is it, which either justifieth, or condemneth: but seeing that the end of the righteous is so quiet and peaceable, and the death of the wicked so troublesome and dangerous, what is further required to make us fly an evil life, and to embrace a good, besides this difference? What do all pleasures, 
In death prosperity doth nothing profit, nor adversity hurt.  riches, and savours of this world profit? and what availeth prosperity, if I am at the last to be cast into hell fire? And what have all the miseries and calamities of this life hurt me, if I shall sleep and rest in peace & tranquillity, and if I shall pass hence having a pledge and pawn of eternal life? Albeit a sinner be wise in the business of this life, what profit reapeth he by this wisdom, unless he heap and scrape together those things, whereby he becometh prouder, vainer, more delicate, and of greater power to work mischief, but more unfit and unapt to any good work? Hence death is so much the more bitter unto him, by how much life was sweeter. There is no wisdom, nor prudence more excellent in this life, than so to dispose of all affairs, that the end may be joyful and happy. For it is the property of a wise man, conveniently and fitly to direct the means to the end. 
A similitude.  Wherefore, if he be called a skilful Physician who can so temper his medicine, that it bringeth health, which is the end of his medicine: so he shall be termed truly wise, who hath so learned to lead his life, that a good death may follow: that is, that he be prepared to give an account, which in that day shall be exacted, unto which all the life is to be disposed, aimed, and leveled at.   

¶ The Conclusion of those things which have been spoken of in this second part.  
THou hast heard therefore, my brother, what & how great be these twelve privileges & prerogatives, which are granted unto Virtue in this life: which are as the twelve most notable and excellent fruits, 
Apoc, 22,  of that most noble tree, which S. john saw in his Revelation: which was planted by the side of a River, bearing twelve manner of fruits, and yielding fruit every month. For what other thing can this tree be, (after the Son of GOD,) than Virtue herself, which yieldeth fruits of holiness and of life? And what other fruits more precious than these can be desired, which throughout this whole part we have remembered? For what fruit is more pleasant to the sight, than that fatherly providence, by which God preserveth his? What fruit is sweeter than the Divine grace, the light of wisdom, the consolations of the holy Ghost, the joy & peace of a good conscience, the good event of hope, the true liberty of the soul, the inward peace of the hart, to be heard in prayers, to be helped in tribulations, to be provided for temporal necessities, and to conclude, to be aided and to taste of heavenly comforts in death? Surely, each one of these privileges, is so great and so excellent of itself, that if it were thoroughly known, each I say, were sufficient to move a man to embrace Virtue, & to alter and change his life; and it would make a man truly to understand, how well it was said of our Saviour; That whosoever shall forsake the world for his sake, 
Math, 19,  shall receive an hundredth fold here, and shall inherit everlasting life.  
Behold therefore, my brother, what an excellent good it is, that hitherto I have showed thee, behold to what I invite thee: consider whether any will say that thou art deceived, if for the love of it thou shalt forsake the world, and all things which are therein. Only one inconvenience this good hath (if so that it may be called an inconvenience) why it is not esteemed amongst wicked men: 
Virtue hath one inconvenience. Math, 13,  that is, because it is not known unto them. For this cause our Saviour said, That the kingdom of heaven was like unto a treasure hid: for this good is indeed a treasure, but hid: not to these that possess it, but to others. That Prophet very well knew of the price of this treasure, 
Esay, 14,  who said; My secret to myself, my secret to myself. He regarded not whether others knew of his treasure or no; for this good is not of the nature of other goods, which are not good unless they be known of others; wherefore, they are not good of themselves, but only in the estimation of the world; and therefore it is necessary, that they be known unto him, of whom they are so called. But this good maketh his possesser good and happy, and doth no less warm & heat his hart, when he knoweth of it alone, then when the whole world knoweth it. But my tongue is not the key of the Casket of this secret; and much less of all those things, which hitherto have been spoken: for whatsoever man's tongue can utter, is much less than the truth of the thing itself. The Divine light, experience and use is the key of virtues. I would that thou shouldest desire this key of GOD, that thou mayst find this treasure, yea God himself, in whom thou shalt find all things, and thou shalt see with what great reason the Prophet said; 
Psalms, 144.  Blessed is the people whose GOD the Lord is. For what can be wanting unto him, who possesseth this good?  
It is written in the books of the Kings, that Elcana the Father of Samuel, said to his wife, (sorrowing because she was barren, 
●, Kings, 1.  and had no children;) Anna, why weepest thou? and why catest thou not? and why is thine hart troubled? Am not I better to thee then ten sons? If a good husband, who is to day, and to morrow is not, be better to his wife then ten sons, what thinkest thou of God, what will he be to that soul that possesseth him? O men what do ye? whether look ye? what do ye regard? why do ye leave the fountain of Paradise, & drink of the muddy cisterns of this world? Why do ye not follow the good counsel of the Prophet, 
Psalms, 34,  who saith; O taste & see, how gracious and sweet the Lord is. Why do we not once assay this Fourd? why do we not once taste of these banquets? Have trust to the words of the Lord, and begin: and he shall deliver thee from all danger.  
Terrible and fearful seemed that Serpent a far off, into which Moses rod was turned: but when it was handled, it returned to the old form again. Not without cause said Solomon; It is nought, 
Prou, 20,  it is nought, (saith he that buyeth) but when he cometh to his own house, than he boasteth of his pennyworth. This happeneth daily to men in this business. For not knowing at the beginning the value of this merchandise (because they themselves are not spiritual, neither know they, of what esteem it is) and understanding what is requested for it, because they are carnal, they think it is too dear, and not worth the price. But when they once begin to taste how sweet the Lord is, forthwith they boast of their merchandise; and they confess that no price is too high, or too much to be given for this incomparable good. Consider how the Merchant in the Gospel cheerfully sold all that he had, that he might buy the field, in which the treasure was hid. Therefore for what cause doth not a Christian man, this name being heard, contend to know what it is? Certainly it is a matter of wonder: if any tatler or talebearer, should tell thee that in thy house there is treasure hid: thou wouldst not rest to dig and delve, and to seek and try, whether it were true or no, that he had said. But when the Lord himself affirmeth, that within thee in thy soul, thou hast an inestimable treasure hid, canst thou not be brought to seek for it? O how soon shouldest thou find this treasure, if thou only knewest how nigh the Lord is unto them that call upon him in truth? How many men have their been in this world, who considering of their sins, and persevering in prayer, and desiring remission of them, have in less time than a week opened the earth, or (that I may speak better) have found a new heaven and a new earth; and have begun to feel in them the kingdom of God? How great is it which that Lord doth, who saith; 
Cant, 8,  At what time soever a sinner doth repent him of his sins, I will put them out of my remembrance. How great was that which that good Father did, who, scarcely that short prayer of the Prodigal being ended, could no longer contain himself, but he must needs embrace him: and receive him into his house with great mirth and feasting?  
Return therefore, my brother, to this gracious & favourable Father; and whilst it is time lift up thy hart unto him, and cease not for some few days, uncessantly to call and knock at the gates of his mercy; and assuredly believe me, if thou shalt persever with humility, at the length the Lord shall make answer unto thee, and shall show thee the hid treasure of his love, which when thou shalt have tasted and assayed, thou wilt say with the Spouse in the Canticles; If a man would give all the good of his house for love, he should count it nothing.  
The end of the second part.     

THE THIRD PART OF THE SINNERS GUIDE:  
In which answer is made to all those excuses, by which those men are wont to excuse and defend themselves, who will not embrace Virtue.  

Against the first excuse of those, who defer and put off from day to day the amendment of their lives, and the embracing of Virtue. CHAP. XXV.  
I Think that no man can deny, but that those things are sufficient, which hitherto have been spoken of us, yea, and that they sufficiently and plentifully do approve our principal purpose and intent, which we promised at the beginning to discourse a●d dispute of. That is, that we might move the hearts of men (Gods grace being first presupposed) to the love and study of Virtue. But although we may be thought to have satisfied and performed our promise, yet the maliciousness of men have excuses, which have a show of truth, by which they defend their linger and loitering negligence, and still comfort and please themselves in their wickedness, as Ecclesiasticus intimateth and insinuateth, 
Ecclesi. 32.  saying; An ungodly man will not be reform, but can help himself with the example of others in his purpose: That is, with apparent excuses. The same thing also Solomon seemeth to tell us of, 
Prou. 18.  when he saith, He that would departed from his friend seeketh occasions. So he that would departed from God, as sinners do, seek, and at length find out some of these excuses; 
divers refuges of sinners.  some defer and procrastinate their repentance, putting it off from day to day; others reserve it to the end of their life; many say that they absent themselves from godly and virtuous living, because it is painful and laborious; some cheer up themselves through the hope of the Divine mercy, supposing that they shall be saved by a naked and fruitless faith, and a dead hope without charity: to be brief, others being enamoured of this world, will not change the felicity, which they think they possess in it, with the promises of God's word. These in a manner be the frauds and errors, the snares and nets, with which the enemy of mankind ensnareth and entangleth the understanding of men, that he may detain them all their life long prisoners and flaues under sin, that at the length death may set upon them suddenly, and oppress them at unawares. To all these cavelations, and frivolous excuses, we will answer in this last part of this book. But first of all we will dissolve and answer their objection, who put off the amendment of their lifes unto the time to come, which excuse is more usual and more general than the rest.  

Againt them that defer their repentance.  There are many that confess, that all things are true, which hitherto have been spoken, and that there is not any estate or condition more secure and safe than theirs, that embrace and follow after Virtue: yea, and that they themselves will hereafter enter into a virtuous and a godly kind of life; but they cannot yet; but the time will come when they shall do it with greater conveniency, and perform it with more perfection. So Saint Augustine saith of himself; 
August. in the 8 book of his confessions, the 5. chap.  O Lord, I had not wherewith to answer thee, when thou saidst unto me; Awake thou that sleepest, and arise from the dead, and Christ shall illuminate & enlighten thee: and thou demonstrating in every point those things to be true, which thou spakest unto me, I being convinced with the truth, had not any answer at all, but only the words and speeches of a loitering sluggard, & of a drowsy sleeper; By and by, and behold anon: and let me alone a little: But by and by, and behold anon, had neither measure nor moderation, and let me alone a little, held on a long time. So also the wicked at this day deal with God: still procrastinating and putting off the time, and never coming unto true conversion. It is no hard thing to show that this was the deceit of that old Serpent (to whom it is no new or unusual thing to lie, and to deceive miserable men:) and if I shall convince this, I think that I shall take away this controversy, and dissolve this objection. For we all know that nothing ought more to be wished of Christian men, than the health of their souls: and for this respect the amendment of their life's is necessarily required; for without this it is most certain that no man can be saved. So that here, nothing cometh into question, but the time, in which the life ought to be amended: In the rest there is no descent. 
The st●te of the question.  Thou sayest that thy conversion is to be deferred till the time to come; my assertion is that it ought to be done presently. Therefore let us see whether opinion is more probable, and more conformable unto the truth.  
But before we speak of the easiness and facility of conversion, tell me, I pray thee, who hath promised thee this time to come? How many men have there been, whom this vain hope hath miserably deceived? 
Gregory in an homily.  Although God, saith Gregory, hath promised pardon to the penitent, yet he hath not promised tomorrow to a sinner. Not unlike to this, is that of another learned Writer: Some man will say; when I come unto old age, than I will run unto the remedy of repentance. Why dare man's frailty presume thus much of himself, seeing he hath not one day of all his life in his own power? Verily I suppose that innumerable souls have perished through this vain persuasion. After this manner that rich man in the Gospel perished, of whom Saint Luke writeth, that when his field had brought forth plentiful fruits, he thought within himself, saying. What shall I do, 
Luke, 12.  because I have no room where to bestow my fruits? And he said, This will I do, I will pull down my barns, and build greater, and therein will I gather all my fruits and my goods. And I will say to my soul: Soul, thou hast much goods laid up in store for many years, take thine ease, eat, drink, and be merry. But whilst this miserable man thought thus with himself, a voice was heard, saying unto him; Thou fool, this night do they require thy soul again from thee: than whose shall those things be, which thou hast provided? Therefore, what greater foolishness can there be, then that a man by his own authority should presume to dispose of that, that is to come, no otherwise then if he had been set and appointed to govern times and seasons, which the eternal Father hath put in his own power. 
Apoc. ●.  And if Saint john say, that the son only hath the keys of life and death, that he may shut and open, to whom he pleaseth, and when he pleaseth: how dare a vild and an object worm attribute unto himself and usurp this authority? 
The just judgement of God.  Only this impudent boldness is worthy of notorious punishment, that is, that he should find no place of repentance in the time to come, who vainly and fruitlessly passeth over that time, which God hath granted unto him. That so this punishment may give understanding, and that a fool thereby may become the wiser. But seeing that the number of them, that are thus chastised, is very great, men shall do very advisedly, if by other men's harm they become more wary, and out of other men's danger they learn to be more circumspect; following that good counsel of Ecclesiasticus, saying; Make no tarrying to turn unto the Lord, 
Ecclesi. 5.  and put not off from day to day: for suddenly shall his wrath come, and in the time of vengeance he shall destroy thee.  
But let us grant that thy life shall be as long and lasting, as thou persuadest and promisest unto thyself: tell me, I pray thee, whether will be more easy now to amend it, or hereafter when thou hast procrastinated and deferred thy conversion? But that thou mayst understand that better, which we say, we will by the way rehearse the chiefest causes, from whence this difficulty ariseth. 
Causes from whence the difficulty of conversion ariseth.  It ariseth not from those impediments & lets, which they imagine: but from an evil habit, and from the corruption of a naughty custom of a life wickedly & ungraciously led, which to change is a death, as we are wont to say. The overmuch accustoming ourselves unto vices, saith Saint Jerome, doth make the way of Virtue hard and unpleasant unto us. For custom is another nature: 
Jerome unto Celantia. Chap. 4. Bernard.  and to expel it, is as it were to overcome Nature herself, than the which there cannot be a greater victory. Hence it is that Saint Bernard saith; After that any one vice hath been confirmed & rooted in us by the custom of many years, we have need of the special and miraculous help of the Divine grace, to overcome and root it up. And therefore a Christian ought to be very wary and circumspect, that he doth not fall into the custom of any vice: for when as anything cometh unto an habit, it is very hardly thrust forth and expelled: so also vice being confirmed by daily use and custom, cannot be eschewed and forsaken without the especial grace of GOD, as saith Bernard.  
Also, this difficulty proceedeth from the power of the devil, who hath a certain peculiar rule in that soul, which is held under the slavery of sin. 
Luke, 11,  For he is that strong man armed, of whom the Gospel speaketh, who keepeth his palace with a vigilant and a most especial care.  
Moreover, it proceedeth from that, that God is far of from a soul polluted with the filth of sin. For this is the watch and guard, 
Esay, 62,  that the Lord set over the walls of jerusalem: which is so much the further of from a sinner, by how much a sinner is heavilier loaden and burdened with sins. From this absence great & mighty miseries are derived, as the Lord himself saith by his Prophet; 
Osea, 7, and the 9 Apoc, 11,  Woe unto them who have forsaken me. And, Woe unto them when I shall forsake them. This is according and correspondent to that Woe, of which john maketh mention in his Revelation.  
To conclude, this difficulty arriseth from the corruption of the powers of our soul, which are grievously disturbed and corrupted through sin, although not in themselves, yet in their operations and effects. 
A similitude.  For even as Wine is marred by vinegar, and fruits are spoiled of worms; and every contrary is corrupted of his contrary: so also all the powers of our soul are disturbed and infected through sin: which is an especial enemy, and most contrary to our souls. Wherefore by sin the understanding is obscured, the will is weakened, and the affections removed out of order; and it maketh that man is neither Lord of himself, nor of his actions; yea although his Faith, & the liberty of himself be never lost. For these powers & faculties be as instruments, by which the soul worketh that which is good: 
A similitude.  & as wheels of the clock of a life well ordered; which when they wander out of order, what other thing is to be hoped of them, but misgovernment, and the confusion of all the Clock?  
These be the chief and especial causes of that difficulty, 
Whether now● or hereafter it is more easy to turn unto God.  which take their original from sin, & daily increase through use, and the corruption of evil custom. These things being thus, who will be so mad, to believe that his conversion, and the amendment of his life, shall be more easy after certain years, when his sins shall be more in number, and the causes of this difficulty shall be multiplied? It is certain that then thou by so much shalt be more unapt and unfit, and that the devil shall have so much the more power over thee, and that GOD shall be so much the more further of from thee, by how much thy sins shall be multiplied & increased. Moreover, after certain years, thy soul will be more disordered, and all the powers and faculties of it more disturbed, as before we have said.  
If therefore these be the causes of this difficulty, who is of so corrupt a judgement amongst us, that he should suppose that his conversion should hereafter be easier, the causes of the difficulties increasing on every side? For when as sins are daily heaped unto sins, there is no doubt, but that the knots, with which the soul is tied, are multiplied, and the chains, with which it is bound, are made the stronger and the more insoluble. The understanding for the time to come, through the use of sinning, will be more dark and obscure; the will willbe weaker to work well; the appetite will be more ready and prone to all evil, and all the faculties of the soul will be so weakened, that they shall not be able to defend themselves from the violence of sin. Which seeing that it is so, how can it be, that thou shouldest believe that thy conversion in the time to come, shall be more easy, and that thou caused perform it with greater convenience? If thou shalt say, 
A similitude.  that in the morning thou canst not pass over the Fourd, when as yet the water is low; how shalt thou be able to pass over it at night, when the banks are full, and the River swelleth like the floods and tides of the sea? If it seemeth an hard thing unto thee, to pull up the root of vices newly and lately planted; what wilt thou do when they have taken deep and profound rooting, and they cleave and stick much faster in the earth than they did before?  
Let us put the case: That now thou must fight with an hundredth sins, but hereafter the time shall be that thou must fight with a thousand: that now thou art to fight with the corrupt & depraved custom of one or two years, but perhaps hereafter with the naughty inveterate custom of ten years. Who then will say unto thee, that hereafter thou shalt be more able to carry that burden, when now thou art in no wise able to support it, when as the burden nevertheless is daily augmented and increased? Dost thou not perceive that these are the cavillations and impostures of evil paying debtor? who because they cannot repay that money that was credited unto them, do delay and put off from day to day their payment? Who knoweth not that these are the deceits & frauds of that old Serpent, who by the same craft and subtlety that he deceived our first Parents, doth continually go about to cirumvent their children? Surely I do marvel, and exceedingly wonder, that the difficulty daily & on every side increasing, that thou shouldest think, that that then should be possible and easy, which now seemeth unto thee to be difficult & unpossible. Who willbe induced to believe (except he be mad) that the offence increasing, yet the pardon to be the easierly obtained: and the disease and infirmity growing greater, yet the medicine should speedilier profit the diseased? Art thou ignorant of that of Ecclesiasticus; An inveterate and old disease, 
Ecclus, 10,  troubleth the Physician: but an infirmity lately grown, he easily taketh away.  
There is a pretty Story in the lives of the Fathers, wherein an Angel excellently showeth this guile and legerdemain, to a certain holy Father living in the Wilderness. For the Angel taking this Anchorite, carried him abroad into the fields, and there showed him a man cutting down of wood. When he had gathered together a great bundle of the wood, he assayed, whether lie would lift it up, and lay it on his shoulders, and go away with it: but when he found himself unable to do it, he returned again, and cut down more wood, and a great deal more increased his burden. When he was now lesseable to support his burden, (for now his bundle was far greater, than it was before) he again augmented it; and this he did often with a firm and a resolute purpose. The Anchorite marveling at the great madness of the man, demanded, what was the meaning of it. The Angel answered, that such was the madness and dotage of men, who when they cannot bear the burden of sins by reason of the intolerable heaviness of the weight, yet they daily add new to old, and almost every moment increase the burden, heaping sins upon sins, and burden upon burden, thinking that they can bear many, when as they are not able to bear a few. But what shall I speak among many other things of naughty and corrupt custom, 
The force of evillcustome.  and of the violent tyranny thereof, which so surely detaineth men grown old in wickedness? It is familiar and known unto every body, that he that driveth a nail into a post, that he fasteneth it at the first stroke that he giveth with his malet, 
A similitude.  but more firmly at the second stroke, but so fast at the third, that it can hardly be pulled out again, and the oftener that he knocketh it, the faster it sticketh, and is pulled out again with the greater difficulty: so in every one of our wicked actions which we do, vice is driven deepelier into our souls, as if it were with a great mallet, and there it sticketh so fast, that scarcely any thing may be found, by which it may be haled and pulled out.  
Hence it is, that not seldom we see, that the old age of them, who have trifled and spent all their time in vices and wickedness, waxeth childish again through the dissoluteness of their forepast life, although that age doth refuse that inordinateness, and nature herself abhor that former lewdness. And when as their nature is tired, and barren through vices, yet Custom, which as yet rideth on horseback, posteth about, seeing for unpossible pleasures: so great is the impatient tyranny of evil Custom. Hence it is said in the book of job, His bones shall be f●●●ed with the vices of his youth: and they shall he down in the dust with him. Insomuch that these vices have no limit or end, besides that, which is common to all other things, that is, death, the last date and term of all things. Hence is that of Aristotle; That as for the biting of an Asp there is no remedy, unless the parts infected be cut away; so certain vices are healed only by death. Then by death these vices are ended, although (if we will confess the truth) neither by death they take their final farewell: for they endure always; wherefore job saith; And they shall lie down in the dust with him. The reason of this is, because through the diuturnity of inveterate custom (which now is turned into nature) the appetites and lusts of vices are now rooted in the very bones & marrow of the soul, no otherwise, than the plague, or a consumption, which sticketh in the bowels of a man, careless of any cure, neither admitting any medicine. This same thing our Saviour showed in the raising of Lazarus being four days dead, 
The Allegory of Lazarus four days dead.  whom he called forth of his grave with such clamour and gro●ing of spirit: when as notwithstanding he had raised others being dead, with far easier tokens of difficulty: that the Lord might signify unto us, how great a miracle it is, that God should raise one four days dead and stinking: that is, to convert one buried in the custom of sinning. The first of these four days, as saith Augustine, is the delight of the pleasure in the hart: the second is the consent: the third the deed: the fourth custom: and he that hath come to this fourth day, as Lazarus, is not raised up, unless it be with the loud voice & tears of our Saviour. All these things do most evidently declare the exceeding great difficulty, which procrastination of repentance and conversion bringeth with it: and by how much the longer repentance is deferred, by so much it becometh more difficult. Also consequently it is gathered of these, how manifest their error is, who say, that the amendment of their life, will hereafter be the easier, and done with greater convenience.  
But let us yield (which yet we do not grant) that all things should succeed according to thy dreams, 
The loss of time.  and that thy vain hope should not delude thee; what wilt thou say of the time, which in the mean time thou wretchedly losest, and slippeth away from thee without any fruit? especially, seeing that in this time thou mightest have gained unto thee an incomparable treasure? 
A similitude.  What madness will it be thought (that we may speak according to the judgement of the world) if at that time, when a most fair and rich City by force is sacked, whilst other soldiers with great fury and violence carry out of it gold, silver, and every precious thing, some should sit by playing at Dice with scullions and slaves? It is certain that they should make no gain by it. Therefore, how far greater madness is it, that thou, whilst all other good men are painful & careful to gain heaven, that thou, I say, sittest idly playing and sporting with children, and only delighting in the vain toys of this world, when as in the mean season thou mightest have gained that that they enjoy?  
Furthermore, what wilt thou answer me, not only for those good things, which thou losest; but also for those evils, which in the mean while thou committest? For according to the opinion of Saint Augustine, 
See August. his ten strings.  not one sin is to be committed for the gold of the whole world. With what forehead darest thou then in this time commit so many deadly sins, one of which is not to be committed for a thousand worlds. How darest thou in the mean while offend him, and provoke him unto anger, thorough whose gates thou must enter? before whose feet thou must lie prostrate upon the earth, and thou shalt be compelled so to do, will thou nill thou? of whose hands the estate of thine eternity dependeth? whose mercy thou must implore and sue for with tears and sighs? Why then blushest thou not to anger and provoke him, of whose help thou hast need every moment? And whom thou shalt find so much the less favourable unto thee, by how much the more thou hast provoked him unto wrath?  
Very well doth Saint Bearnard reason against such men, saying: Thou who takest so prepostorous a course, persevering in thy wicked and ungodly life, tell me; Believest thou that the Lord GOD will forgive thee thy sins, or believest thou not? If thou believest not that thou shalt find pardon with God, what greater foolishness can there be, then to sin without hope of forgiveness? But if thou believest that thou shalt find him good, gracious, favourable, and merciful unto thee, who albeit thou offendest him often, yet he is ready to forgive thee thy sins; tell me, I pray thee, what greater frowardness, or peevishness can there be, then to take further occasion to offend him, where there is greater cause that thou shouldest love him? What can be answered to this argument?  
What wilt thou say unto me as concerning those rears, which hereafter thou must plentifully shed for the sins, 
The sins which we now commit, we hereafter shall deplore & lament in vain.  which now thou committest? For if God call thee out of this life, or visit thee, every morsel that thou now eatest, shall then be more bitter unto thee then gall: and remember that then thou shalt always lament and deplore that, which but once thou didst commit. That day at length will come, make no doubt of it, when thou shalt wish to have suffered a thousand kind of punishments, than once to have offended God. The time that David enjoyed his pleasures was very short: but the time that he lived in sorrow and dolour for them, was exceeding long: as he testifieth of himself, saying: 
Psal. 6.  I am weary of my groving, every night wash I my bed, and water my couch with my tears. So abundant were his tears, that the translation of Jerome hath, for I wash my bed, I make my bed to swim: signifying the great showers, and floods of waters, flowing out of those eyes, which had violated the law of God.  
Why then dost thou unprofitably consume the time in sowing that, of which thou shalt gather no other fruit but tears? Besides this, thou oughtest also to consider, that thou dost not only sow tears, whence thou reapest only sorrow, but also the difficulty and hardness for ever entering into a better state of life, 
A similitude.  by reason of the long and evil custom. For even as he that is endangered with a long and a pernicious disease, seldom so cometh to his former health, that not some relics of the disease remain in his body: 
The relics of sin remain after the sin.  so the greatness and diuturnity of sin, is seldom healed and cured without some relics remaining. A man always is weaker in that part, with which he offended: and the tyranny of the devil rageth more violently in it. The children of Israel worshipped a Calf, of the ashes of which being burned, Moses made a decoction and caused them to drink it. For this is the punishment, with which God is wont to punish certain sins, that by his just judgement some relics may remain in our bones, & so that may be a punishment, and a torment, which a little before was our Idol.  
Wilt thou that I shall tell thee, 
How absurd a thing it is to reserve thy repentance for old age. A similitude.  how ●nequall the comparison is to reserve old age for repentance, and filthily to spend the flower of youth in iniquities? What great madness I pray thee would it be thought, if a man had many and weighty burdens to be carried to some certain place, and he had many Horses sufficient to carry them, yet he should lay all the burdens upon one of the weakest and worst Horses, the other being sent away empty? like, or rather greater is their madness, who do impose the burden of repentance to be carried of old age; sparing youth, and manly age, and letting them go empty, which are much stronger, and far more fit to carry then old age: seeing that old age is scarce able to support her own infirmities. It is excellently said of Seneca that great Philosopher; He that deferreth to old age his goodness, 
Seneca in his book of the shortness of life.  and meaneth only then to be good, he plainly showeth, that he is unwilling to give any thing unto Virtue, but that time that is unfit for all other things. And in another place; Thou shalt hear many saying; when I am fifty years old, I will take myself to mine ease: but when I am sixty, that will free me from all duties and offices. And what surety dost thou take for a longer life? Who will suffer these things so to pass, as thou hast disposed them? Doth it not shame thee, to reserve thyself to the relics and dregs of thy life; and only to destinate that time to a good and virtuous mind, which is fit for nothing? How late is it then to begin to live, when thou must leave to live? What a foolish forgetfulness of mortality is it, to defer thy peace & quiet, and thy wholsomest counsels to the fiftieth or sixtith year of thy life; & then to purpose to begin a new & a better life, when as very few reach to those years?  

The greatness of the satisfaction.  But what wilt thou do, if thou considerest the greatness of the satisfaction; which the infinite majesty of God will require of thee, before thou be disburdened of so great offences? For that is so great, as a learned man saith; That man is not able to satisfy God for the sins of one day, and disburden himself of that day. Why then dost thou gather the debts of thy whole life, as it were into one gross sum, and deserrest the payment and satisfying for them until thine old age, which not with all the pains that it can take can satisfy for itself? 
Deferring of repentance a certain infidelity. Greg. in his Morals. Repentance is not to be deferred, in regard of benefits received at God's hand.  This iniquity is so great, that S. Gregory calleth it the greatest infidelity, as he showeth it in these words; He is far enough off from saith, who for his repentance expecteth old age. For it is to be feared, lest while he hopeth for mercy, he find judgement. But let us grant, that all, that we have said, are of no moment, nor any thing worth: nor that any of these things shall come to pass. Tell me, ought not the greatness and multitude of benefits received, and the glory promised, be only sufficient to persuade and move thee (so that there be any law, reason, or justice remaining in the world) that thou shouldest not be so negligent and idle in the time of thy service, & so niggardly towards him, who is so liberal in heaping graces and benefits upon thee? O how worthily is it spoken of Ecclesiasticus; Be not slow to pay thy vow in good time, 
Ecclesi. 18.  and tarry not to be justified unto thy death, because the reward of God endureth for ever. Go to then, tell me I pray thee, if the reward shall endure so long, why wilt thou that thy service should be so short and momentany? If the reward shall not be ended, while God shall reign in heaven, that is, it shall never perish: why wilt thou not, that thy service at the least should endure so long as thou livest in this life?  
Furthermore, 
Not to be deferred in regard of predestination.  if thou hopest to be saved, it followeth of necessity, that thou must presuppose that he hath predestinated thee from all eternity to this salvation. Tell me then, if the Lord was so mindful of thee, that he loved thee from everlasting; & after that thou wast made a Christian, adopted thee to be his own son, & made thee an heir of his kingdom; why dost thou draw back to love so gracious a Father? And why dost thou not blush to defer to the end of thy life, to embrace so good and so bountiful a Lord? How is it possible, that thou shouldest persuade thyself, that thou canst satisfy him with so short a worship, who is determined to bestow upon thee everlasting benefits? For it is requisite and meet, that seeing the rewards are eternal, that the worship should also be eternal, if it possibly might be. Which seeing that it cannot be, yea, seeing that thy worship and service is no longer than the life of one man; 
We offer the best part to the world, & the worst to God.  why then wilt thou take from the Divine worship the greater part of this short space; and leave unto him the lesser and worse part? For even as out of a vessel, saith Seneca, first that cometh forth which is the purest, 
Seneca in his 109. Epi.  but that which is muddy and troubled sinketh to the bottom: so in the age of our life, that which is the best, is the first. Therefore let us not reserve the dregs for God, but let us offer him the first & purest. See I pray thee, what part is that, that thou reservest for the Lord God. 
Mal. 1.  Cursed be the deceitful, saith the Prophet, which hath in his flock a male, and voweth, and sacrificeth a corrupt thing to the Lord: because I am a great King, saith the Lord of Hosts, and my name is fearful among the Heathen. As if he should say, to so great a Lord as I am, great services and worships are due. For it is mighty injury, to offer to so excellent a Majesty, those things which are the worst, and basest. Why therefore dost thou reserve the greater and better part of thy life for the service of devils, and sacrificest that part to God, which the world resuseth? Hear what the Lord saith; 
Deut. 25.  Thou shalt not have in thy bag two manner of weights, a great and a small: neither shalt thou have in thine house divers measures, a great and a small. But thou shalt have a right and just weight, and a perfect and a just measure shalt thou have: And darest thou against this law have two unequal measures, one so great for the devil, as if he were thy friend; and the other so small for God, as if he were thine enemy?  

What we own unto God in respect of our redemption.  Besides all these, if all these benefits seem base and vild unto thee, yet I desire thee, that at leastwife thou wouldst remember that inestimable benefit, by which God the father gave unto thee his only begotten son: for he gave that life for the price of thy soul, which was more precious than all the lifes of men and Angels. Wherefore although thou hadst the lives of all men, and also infinite others; that in thee were all that liveth, or could live; all that thou owest to the giver of that life. Neither was this sufficient. Therefore with what forehead with what impudence, with what ingratitude dost thou deny to give this sole life, which thou hast; being so short, so weak, and so miserable to that Lord, who for thee hath given a life so noble and so excellent? It were somewhat tolerable, if thou wouldst but give that: but certainly to take away the better part of this miserable life, and to give only the dregs to him, is intolerable and extreme impudence. Therefore let that of Solomon in his Preacher be the conclusion of this Chapter. 
Eccles. 12.  Remember thy Creator in the days of thy youth, or ever the days of adversity come, and or the years draw nigh when thou shalt say, I have no pleasure in them. Before the sun, the light, the moon, and stars be darkened, 
An excellent exposition of this place of Eccles.  and or the clouds turn again after the rain. When the keepers of the house shall tremble (that is thy hands) & when the strong men shall bow themselves, (that is, thy thighs, which support the whole mass of thy body) when the milners stand still because they be so few, (that is, thy teeth, or jaws) and when the sight of the windows shall wax dim (that is, thy sight shall fail) when the doors in the streets shall be shut (for then also the instruments of other senses shall decay) and when the voice of the milner shall be laid down: when men shall rise up at the voice of the bird (that is, at the crowing of a Cock, by reason of lack of sleep, which happeneth in that age) and when all the daughters of Music shall be brought low. (That is, thine ears, because all the arteries are shut, so that no sound can enter, by which the hearing is made.) When men shall fear in high places, & be afraid in the streets: (for old men can hardly walk up ascending, cliffy & rocky ways.) When the Almond tree shall flourish, (for thy head shall be full of white hairs) and be loaden with the Grasshopper, and when all lust shall pass: for which some have translated, that thy back shall be loaden, that is, shall be bowed and crooked, and thy concupiscence shall be lost; for daily more and more the strength of our hart faileth us, in which is the seat of our appetites. Because man goeth to his long home: which is his grave; and the Mourners go about the streets: that is, his friends and kinsfolks. When the dust shall be turned again unto earth from whence it came, and the spirit shall return unto God, who gave it. Hitherto are the words of Solomon.  
Remember therefore, 
The conclusion of the first objection.  my brother, thy Creator in the days of thy youth, according to this description, and do not defer thy repentance over to years so troublesome & unpleasant, in which nature faileth, & the strength of all thy senses: in which man hath more need of all the cherishing that may be, and to supply that by industry, which is wanting to natural strength: then to embrace the labours and troubles of repentance. When as virtue shall rather seem a necessity then a will. When as vices shall be honested by us, for they forsake us, before we forsake them; although for the most part, such is the old age, as the forepassed youth was, according to that of Ecclesiasticus: If thou hast gathered nothing in thy youth, 
Ecclus, 25,  what wilt thou find in thine age? Therefore it is very wholesome counsel, that in another place the same Ecclesiasticus giveth, 
Ecclus, 17.  saying; Abide not thou in the error of the ungodly, but give thanks before death. As for the dead, thankfulness perrisheth from him as nothing: give thou thanks in thy life, yea while thou art living and whole shalt thou give thanks, and praise God, and rejoice in his mercy.  
Surely, great in times past was that mystery, that amongst the diseased he was healed, who first stepped into the Pool, after the water had been troubled of the Angel: 
john, 5.  that thou thereby mayst understand, how that all our safety consisteth in that, if we forthwith without any linger obey the heavenly and divine inspirations and motions. Come therefore, my brother, and make haste, 
Psalms, 95,  To day, saith the Prophet, if thou wilt hear his voice, harden not thy hart: that thou mayst make answer to him to morrow, yea begin presently to lay to thine hand: which the sooner that thou shalt do, it shall be the more easier unto thee.   

Against them that defer their repentance to the hour of death. CHAP. XXVI.  
IVstly and rightly ought those things which we have spoken to be sufficient, to confound them, who defer and put off their repentance to the hour of death. For if it be so dangerous to prorogue and defer it to certain years; what will it be I pray thee, to drive it of, and reserve it for that most perilous time? But because this error is too familiar and usual in the world; and seeing that very many souls do perish, being miserably deceived by this error, I thought it very necessary to speak somewhat of this vain opinion of men. 
It is dangerous to dispute of final repentance.  And although it is very dangerous to speak of this matter (for it may minister occasion to weak and fearful consciences to distrust and despair) yet greater shall the danger be, that men know not, into what hazard they cast themselves, when they defer their repentance to that time. So that weighing both dangers in an equal balance, we may manifestly see, that this is greater than that by many degrees. For experience teacheth us, that more souls do perish through too much confidence, then by too much fear or faintheartedness. For we are appointed Watchmen, as Ezechiell saith, 
Ezech. 35,  that when we see the sword coming, we should tell the people of it; lest those that should be admonished of us, be deceived: and their blood should be required at our hands.  
But because in this life we have no other light, nor no other truth, besides the holy Scripture, and the monuments of holy Fathers and Doctors of the Church, who before us have copiously and sufficiently handled this matter; let us see what they say of it. For I hope that no man will be so rash, that will prefer his own opinion before their judgements. In speaking of which we will observe this order, that first we remember what the Fathers have spoken of this matter; and than what the Scripture teacheth us.  

¶ Authorities of certain Fathers, concerning final repentance.  
BEfore we enter into this disputation, let us presuppose that, which Saint Augustine, and all the Doctors of the Church do say; that we must necessarily know, that as true repentance is properly the work of God, so he can give it to whom he will, and when he pleaseth. Therefore, according to this sentence, repentance shall be true, and sufficient to salvation at what time soever it be; yea in the hour of death. But how seldom this happeneth, I would not that thou shouldest believe me or thyself, but the Saints, by whose mouth the holy Ghost hath spoken. Therefore it is meet and requisite, that we rely upon their judgements. 
Augustine of true and false repentance, ca, 17  Hear therefore what Saint Augustine doth speak of this matter, in his book of true and false repentance: He that first is forsaken of his sins, before he forsake them, he freely and willingly doth not forsake them, but of necessity and constraint. But God requireth the liberty of thy will. Wherefore, they that will not be converted unto the Lord, so long as they can sin; 
In the same place.  and afterwards come unto conversion when they can sin no longer: they shall not so easily obtain that they desire. And then a little after, Augustine declaring how that conversion is wrought, 
To be converted what it is.  saith thus: He is converted, that is, he is wholly and altogether changed, who now not only feareth punishment, but hasteth to return to a good and gracious God. Which conversion albeit it happeneth to any one at the end of his life, we are not to despair of the remission of his sins. But because so faithful and absolute a conversion seldom or never happeneth, so late repentance is suspicious, and to be feared. For whom the disease constraineth, and the pain terrifieth, he shall scarcely ever come to true conversion; especially when his children are present, whom he hath too much doted on, & his wife and the world do call him unto them. For this late repentance is wont to deceive many. But because God is always almighty, he can always help in death, whom he pleaseth. But because there be many things that do hinder, and do draw away the languishing and fainting spirit, it is most dangerous, & next to destruction to put of repentance until death. But it is a very great thing that God should then inspire thee, and deal so favourably with thee. If therefore there be any one, who then doth seek for true repentance, let him expect the friendly clemency of God, well understanding and feeling, that the goodness of God is greater than his wickedness. He that thus escapeth, let him live and not die. Hitherto Saint Augustine, by whose words it is manifest, into how great dangers they do cast themselves headlong, who of purpose leave of their repentance to the hour of death.  
Saint Ambrose also, in his books of repentance, doth largely dispute of this matter; 
In his exhortation to repentance, which forthwith followeth in his second book of repentance.  although there be some that attribute this discourse of his to Augustine, where amongst many other things he faith; He that r●penteth, and reconcileth himself at the last cast, and passeth hence, that is, departeth out of his body: I confess unto you, that we deny not unto him, that which he desireth: but I dare not presume to say, that he went well hence. I do not presume, I do not promise, I do not say, I deceive ye not, I do not beguile you, I make no promise unto you. A faithful man living well, doth safely departed hence. He that repenteth, and is reconciled, whilst he is in health, if after he live well, is safe.  
Repeating the same thing a little after, he saith; But he that repenteth at the last, and shall pass hence, whether he safely passeth or no, I am not certain: I can assure him of repenpentance, but of further security I cannot assure him. Mark what I say; I will lay down this more plainly, lest any one should miss my meaning: Do I say that he shallbe damned? I do not say so. Neither do I say that he shall be saved. O holy Bishop, what other thing dost thou say unto me? Certainly I know not what I shall say unto thee. I have said, I presume not, I promise not, I know not God's determination. Wilt thou my brother be delivered from all doubt, wilt thou escape this ambiguous incertainty? Repent whilst thou art strong and in health. For if thou truly repentest, whilst thou art in health, & so the last day find thee, thou art safe. Therefore run, that thou mayst be reconciled. If thou dost so, thou art safe. Why safe? Wilt thou that I shall tell thee? Because thou repentedst at that time, when thou mightest have sinned. Behold, I have told thee, why thou art safe. But if then thou wilt repent when thou canst sin no longer, thy sins have dismissed thee, and not thou them.  
Saint Isidore doth consent unto this. 
The judgement of Isidore.  He that would, saith he, be certain of the remission of his sins in the hour of death, let him repent whilst he is in health, and then let him lament & deplore his iniquity and wickedness. But he that hath lived wickedly, and repenteth at the hour of his death; it is most certain that he is in very great jeopardy. For even as his damnation is uncertain, so also his salvation is doubtful. Surely these words are very dreadful: but those more fearful, which Eusebius the Scholar of Saint Jerome writeth, and which his glorious & holy Master spoke being at the point of death, stretching himself upon the earth, arrayed in rugged and coarse Sackcloth: but because I dare not relate them, with that rigour that they are written, lest I should minister occasion of distrust and despair to those that be weak and faint-hearted, let him that pleaseth read them: 
In the ninth tome of Plantynes edition, a little before the end.  he shall find them in the fourth tome of saint Ieromes works, in a certain Epistle of Eusebius, to bishop Damasus as touching the death of Saint Jerome, whose beginning is, To the most reverent Father etc. Where amongst other things he saith; But some man will say; That man that hath done wickedly all the time that he lived, and repenting at the hour of his death, he shall obtain pardon of God. Alas, how vain a supposal, and how false a meditation. Scarcely of an hundred thousand men, whose lives have always been wickedly led, scarcely I say one deserveth favour at God's hands. A man altogether borne and brought up in sin, who hath neither seen, nor acknowledged GOD, neither is willing to hear of him, neither knoweth when he sinneth, nor what repentance is, unless perhaps he sometimes dream of it: and altogether entangled in worldly business, whom the love of his children whom he must forsake, oppresseth, whom infirmity amateth, whom the loss and grief of riches and temporal blessings shaketh & excruciateth, because he seethe that he can no longer enjoy them, what repentance can he bring forth acceptable to God? which he at all would not bring forth, nor once meddle with, if he had any hope of recovery. Certainly I will conclude as I think; he that whilst he is young & strong feareth not to offend God, in death he deserveth not to find any favour of God. What repentance is that, my beloved children, which a man only maketh for this respect, because he seethe that he can live no longer? Who if he should recover of his sickness, would become worse than he was before? I have known many peny-fathers' and hellhound usurers, who may rightly be termed the devils Alchemists, or the devils Mint-maisters, that have been sorry and penitent, when they have thought that there was no way with them but death, but after that they have been recovered, their lives have been a great deal more wicked and detestable than it was before. This I hold, this I think to be true: this I have learned by long experience, that his end is not good, whose life was always evil: who feared not to sin, but always lived in the vanities of the world.  
Hitherto Eusebius: by whose words it is manifest, how suspected that repentance was to this holy Doctor Jerome, which was made at the hour of death of him, who had continued in sin all the time of his life. 
Greg, in his 18, book of his Morals chap. 5. job. 27.  Neither here the judgement of S. Gregory is to be kept close as concerning this matter; who upon these words of job, For what hope hath the hypocrite, though he be n●uer so covetous, if God take away his soul? Will God hear his cry, when trouble cometh upon him? saith; God heareth not his cry in the time of trouble, who in the time of peace and prosperity, hath not heard the Lord crying unto him in his commandments. 
Prou. 28.  For it is written; He that turneth away his ear from hearing the law, his prayer shall be abominable. Therefore the holy man beholding how those that contemn the law and all right paths, do at the last cast conform themselves unto prayer, saith, Will God hear his cry? Those words do jump with those of our Saviour, who saith; Afterward came also the foolish Virgins, 
Math. 25.  saying: Lord, Lord, open to us. And it shall be answered unto them; Verily I say unto you, I know you not. Because than so much the more severity shall be used, by how much the more mercy hath now been extended: and then judgement shall be severely and strictly executed upon them, whom now persisting in sin mercy patiently waited upon. These be S. Gregory's words. Another Doctor of the Church saith; It is a hard thing, that then (that is at the point of death) true repentance should be, when it cometh so late. When as anguish and pain tormenteth the body, and grief oppresseth the senses, scarcely can a man think of any other thing. Greatly suspicious ought that repentance to be, which seemeth constrained. The conjecture is easy, that a man should think that himself is unwilling to do that, which he hath no ability to do. Possibility doth very well prove the willingness. If thou dost not whilst thou mayst, thou manifestly showest that thou art unwilling to do. Another Doctor of the Church doth also subscribe to all this. Seeing therefore, saith he, that a fruitful repentance is not the work of a man, but of God: by his mercy he can inspire it, whensoever he will: and reward those by his mercy, whom he could condemn by his justice. But because there are many things that hinder, and hold back the sick party, and him that languisheth and fainteth through sickness, it is dangerous, and near unto destruction, to protract and defer repentance till death. But a marvelous great thing is it, if God at that time inspire any man with true repentance. Consider I pray thee how fearful and dreadful these words be? Who then is so bold and audacious, that dare expose this great treasure to so great hazard? Is there any thing more precious in this world than salvation? Who therefore is so inconsiderate and unaduized, that dareth presume to say, that he doth not passing ill, that committeth so great treasure to such danger?  
These be the judgements of the holy Doctors, by whom we may evidently gather, how great their folly and madness is, without an especial care to sail over this so dangerous a Sea, of which the most expert and experienced Mariners have spoken so doubtfully, and with so great fear. To die well is an Art, which ought to be learned all 〈◊〉 life long. For in the hour of death so many and so great are the discruciatements that cause death, that scarce remaineth any time to learn to die well.   

¶ The authority of School Doctors concerning this matter.  
IT remaineth now for the greater confirmation of this matter, that we see what the School Doctors think of it. Among others there is one that excellently handleth this matter, agreeing in all things unto us, putting and inferring this conclusion: Repentance, which is made at the point of death, 
The conclusion of the School man.  and in extremity, is seldom true, by reason of the great difficulty that happeneth at this time. He proveth this conclusion by four reasons or arguments.  

The first reason of the School man.  The first is, by reason of the great perturbations, which arise out of the greatness of griefs, sickness, and the presence of Death, through which the hart is less able to lift up itself to God, and rightly to busy itself in the exercises of true repentance. For the better understanding of this argument we must know, that all the perturbations of our hart have great force to disturb and hinder our will and senses: and according to the rule of Philosophy, in this effect and event the affections or passions are much more powerful, which cause sorrow and sadness, than those that procure mirth and joy. Hence it is that the perturbations or affections of one dying are exceeding strong, and of all other most powerful. For (as Aristotle saith) death is the most dreadful of all terrible things: there being so many dolours & discruciatements in the body, so many afflictions and anguishes in the soul, so great sorrow and care for children, wife, & the world, all which are to be forsaken. Amongst so many and so tempestuous winds of the passions, where shall the senses be, and where the cogitations, but where these dolours and perturbations do carry and whirl them? Daily experience teacheth us, that if any one be tormented with the toothache, or by any other sharp pain, although he be a very godly and a religious man, yet scarcely then can he steadfastly lift up his hart to God, nay all the senses & thoughts have recourse thither, where the grief is. If this happeneth to the righteous, what will he do, who never accustomed himself to think of God, and who so much is readier to endanger his greater friend than his lesser, by how much he is apt and proner to love his body better than his soul? 
The evil disposition and temperature of the body is an impediment of contemplation.  Amongst the four impediments of contemplation, which S. Bernard doth reckon up, one is the evil disposition and temperature of the body. For then the soul is so urged and occupied with the dolours of the flesh, that scarce it permitteth a man to think upon any other thing, besides that, which then grieveth and excruciateth him. Which if it be true, what greater dotage or madness can there be, then to expect, tarry, and wait for the worst disposition and temperature of the body, & in it to handle and deal with the greatest businesses of the soul? I knew a certain man, who being at the point of death, when he was willed and admonished to prepare himself for his end, for the glass of his life was now runned out, he was so affrighted and overwhelmed with the presence of death, that he thought upon nothing else, then how he might escape the danger of death, as if the date of his life had been put in his own hands, and he had the ordering and determining of it. All his care was, how he might remedy and avoid this danger, if possibly it might be. But when the Minister saw him so little careful and troubled with those things which were necessary for that time, he admonished him, that he should let pass such thoughts, and begin earnestly to call upon God. The sick man hardly taking this admonition, began to talk a far off from the purpose, and so yielded up the ghost. Notwithstanding, this man had been a lover of Virtue: whereby thou mayst see, how the presence of Death doth disturb and disquiet them, who are in love with their lives, seeing that it so greatly troubled him, who at other times had despised it. I knew also another man, who when he had fallen into a most dangerous and grievous sickness, and saw Death now at hand, he earnestly desired to confer a little with God, and to prevent the judge by a devout prayer, before he should departed out of this life: but sorrows and the continual accidents of his infirmity would let him have no rest. If therefore only preparation to repentance, boso hard at that time, who will be so fond and mad to defer and prorogue the remedy and repentance of his whole life to that moment?  
The second reason of the Shoole-man is, 
The 2, reason of the Schole-man.  that true repentance ought to be voluntary, that is, it ought to be done willingly, and not of constraint, or compelled by necessity. This is that which Saint Augustine saith; 
Aug. in his book of true & false repentance, chap, 17.  Let no man tarry so long as he can sin. For God requireth the liberty of the will, that thy faults may be wiped away; he requireth not necessity, but charity: not only fear; because man liveth not only in fear. Therefore, it behoveth him that lately repenteth, not only to fear the judge, but to love him: because without charity no man can be saved. Wherefore, that man that never truly repenteth himself in his life time, but prorogeth it to the hour of death, he seemeth not to bring forth repentance of will, but of compulsion: ●●d if of constraint or necessity, than it is not merely voluntary.  

2, Kings, 16,  Such was the repentance of Shimei, for that offence which he had committed against David, when he fled from the face of his son Absalon. Which Shimei, when he saw that the victory did incline to David, and considering of the mischief that hung over his head, he descended with the men of juda to meet King David and with the thousand men of Benjamin, and prostrating himself before the King, he craved pardon for his fault. 
2, Kings, 19,  Which when Abishai heard, he said; Shall not Shimei die for this, because he cursed the Lords anointed? But holy king David, not ignor●●● of what small desert this repentance was, for the time wisely dissembled the deed, yet he would not that it should utterly pass unrevenged: but when he was at death's door, not for any desire of revenge, but in the zeal of justice, he commanded his son, that he should not suffer it to go unrevenged; 
3, Kings, 2.  who afterwards commanded him to be slain. Of this kind and nature, seemeth the repentance of many wicked Christians to be, who when they have perscuered all their life thorough in sin, offending God, when the hour of rendering an account shall draw near, when they see death approaching, and the grave open, and the judge present; when they shall understand that no strength or power, can be found against that infinite power & omnipotency; and that that shall be determined in that moment which is for ever irrevocable, than they turn themselves unto the judge with prayers and protestations: which if they be true, certainly they are profitable. But the common event teacheth, what manner of prayers and protestations they were, and are: for we have learned by experience, that many of them having escaped this danger, forthwith have forgot all that they promised; and as Swine have returned to their wallowing in the mire, yea they have reversed and recalled that good, which then they purposed; and have again embraced those things, which then they estimated prejudicial to their souls, as if they were the men that had not done, that they did for the love of God, but only for fear of the extremity, in which at that time they were: which ceasing, also the effect ceaseth, 
A similitude.  which thereupon followed. Whereby it most manifestly appeareth, that this repentance is like unto that which Sailors make: who when they are in extremity and danger of shipwreck, they promise to change their lives, to embrace virtue, and I know not what protestations they make: but when the storm is appeased and overpast, and a wished calm cometh, and they are without jeopardy, byand by they return to their former vomit: they laugh, they trifle, they blaspheme, carouse and swear, and become worse than they were before, making no account of their vows and protestations, yea, reputing them as dreams and toys.  
The third reason is, 
The third reason of the Schole-man.  because the custom of sin, in which the sinner hath hitherto lived, will almost never forsake a man, but even till death waiteth upon him: and followeth him no otherwise then the shadow doth the body. For custom is another nature, which is not overcome without very great difficulty. And so we see by experience, that many at the hour of their deaths, are so little careful for the salvation of their souls, are so covetous, so drowned in carnal and worldly things, such lovers of this life, that they would still enjoy it, if at any price they might buy it; so captivated in the love of this world, & so enamoured with all those things that they loved in it, as if they were not at all at this pass, or in this danger.  
Have you not oftentimes seen old men so greedy and so covetous, that they have never intermitted one hour, nor slacked any time, to hoard up the pelf of this world; who notwithstanding are unmerciful, and have their hands shut when they should do any good: and whose affections and appetites are very fresh and lively in prosecuting the business of this world, & heaping up riches without end or mean, which they must leave in the world, GOD knows to whom, but to any good work reprobate and dull? This is a punishment not the least, by which God punisheth sin; permitting it to attend upon the offender to the grave; according to that of S. Gregory, God chastiseth a sinner with this kind of punishment, that he permitteth him to forget and be unmindful of himself in the hour of death, because he remembered not God in his life. And so one negligence or oblivion is punished by another: the forgetfulness of the fault, is punished with that oblivion which is both a punishment and a fault: which we see and hear verified by daily experience: for how often do we hear, that many have wished to die, and have died in the arms of their harlots, whom they tenderly loved, that as in their life time they would not expel them out of their houses, so in death they would not forsake them, because by the just judgement of God, they are become utterly unmindful & oblivious, both of themselves, and of their souls.  
The fourth reason of the Schoolman is founded in the quality of the valour of the works, 
The fourth reason of the schoolman.  which are commonly done at that hour: for every one, who hath but a spark of Divine light, seethe plainly, how far different the works that then are done, are from the works, which are done of a man sound and in health: he acknowledgeth I say, that those much less please God then these. That gift cannot be very acceptable to God, (as saith a certain holy woman) which therefore is offered, because the last day so enjoins it, for it is not of the right nature of a gift. What I pray thee is it to pardon an injury at that hour, when not to pardon it is a great reproach? Dost thou think it praise worthy, that then thou leavest thy Concubine, when thou must leave her whether thou wilt or no, neither may she stay any longer in thine house?  
By these reasons this subtle Doctor concludeth, that a man with great difficulty in that hour truly repenteth. Yea he saith that a Christian, who of a set purpose deferreth his repentance to the hour of death, doth very highly sin, by reason of the great injury that he offereth to his own soul: and by reason of the great danger, unto which he exposeth his salvation. Now I leave the Reader to his own conscience and consideration, that he may see whether there is any thing more to be feared then this.   

¶ Certain authorities of the holy Scripture, confirming the precedent sentences of the Doctors.  
But because the strength and bulwark of all this disputation consisteth in the word of God (for against this there is neither appeal nor answer) hear what it teacheth us concerning this matter. Solomon in the first chapter of his Proverbs, after he had related the words, by which the eternal Wisdom calleth man to repentance, he in like manner adjoineth those words, which she will speak to those that do not obey her call: 
Prou, ●.  Because, saith she, I have called and ye refused, I have stretched out my hand, and no man regarded. But all my counsels have ye despised, and set my correction at nought. Therefore will I also laugh at your destruction, & mock you, when the thing that ye fear cometh upon you. Even when the thing that ye be afraid of falleth in suddenly like a storm, and your misery like a tempest, yea when trouble and heaviness cometh upon you. Then shall they call upon me, but I will not answer: they shall seek me early, but they shall not find me: And that because they hated knowledge, and did not choose the fear of the Lord.  
Hitherto be the words of Solomon, or that I may speak better, of God himself. Which Saint Gregory in his Moral books doth expound to be spoken of this repentance, which here we handle. What can be answered unto this? Are not these threatenings sufficient, being from God himself, to make thee to fear, and to admonish thee, that betimes thou prepare thyself for that hour? But hear also another testimony not less plain than this. The Lord reasoning in the Gospel of his coming to judgement, he adviseth and counseleth his Disciples with great instancy, that they prepare themselves against that day, having used many parables and similitudes to that end, that by them they might understand, of what great weight that matter was. 
Math, 24,  His words be these: Blessed is that servant, whom his Lord when he cometh, shall find watching. But if that evil servant shall say in his hart: My Lord will be long a coming: and so begin to finite his fellows, yea, and to care and drink with the drunken. The same servants Lord shall come in a day when he looketh not for him, and in an hour that he is not ware of, and shall hue him in pieces, and give him his portion with the Hypocrites. It is plain and evident by this, that the Lord very well knew of the counsels, inventions, and excuses of the wicked, which they find out to excuse and bolster out their bad matters: and therefore he doth prevent them, and shut the way before them, and admonisheth them how their wickedness shall prosper with them, and what event their hope shall have.  
What do these things differ from them, which here we handle? What other things do we speak here, but those that the Lord himself speaketh? Thou art that evil servant, who meditatest in thine hart such like things, as he did; thou delayest thy repentance, and thinkest that there is time enough left for thee, thou eatest, drinkest, and perseverest in thy sins. Dost thou not fear these threatenings, which he threateneth, who is no less able to effect them, then to speak them? Who is of might to execute all things that he speaketh, sooner & more readily then to speak them? He himself speaketh unto thee, he reasoneth the matter with thee, he calleth thee, he hath business with thee, he saith unto thee: Watch miserable man, and whilst thou hast time prepare thyself, lest thou miserably perishest in that hour of God's just judgement.  
But I seem to bestow too much time and labour upon a matter so manifest. But what shall I do, when I see the greater part of the world cover their sin and error under this cloak? But that thou mayest more manifestly know the greatness of this danger, 
Math. 25.  hear another testimony of the same Lord? Then shall the kingdom of heaven be likened unto ten Virgins. etc. Then; when shall that then be? When the judge shall come, when the hour of judgement shall approach, as well general for all men, 
August in an Epistle to Dios.  as particular for every one. For in this every one shall find his last day, in this the last day of the world shall overtake every one; because as every one dieth, so he shall be judged in this day, as saith Augustine. At that time therefore, saith our Saviour, it shall happen unto us, as unto the ten Virgins, five of which were fools, and five wise, which taking their Lamps went out to meet the Bridegroom: The wise whilst they had time, took oil in their vessels: But the foolish, as it oftentimes happeneth, had no care nor regard of any oil. At midnight, when men sleep soundly, or when they are most negligent and void of care, and lest think of the day of judgement, a cry was made. Behold the Bridegroom cometh, go ye out to meet him. Then all those Virgins arose, and prepared their Lamps: And those that were ready went in with the Bridegroom to the marriage, & the door was shut up. But those that were not ready at that time, began to provide and prepare themselves, and at length came, saying; Lord, Lord, open to us. But he answering said: Verily I say unto you, I know you not. And the Lord concluding this parable, saith: Watch therefore, for ye know neither the day, nor the hour. As if he should say; Ye have seen how happy the event was of these wise Virgins, who were ready, and how unhappy the foolish Virgins were, who wanted oil. Seeing that therefore ye know not the day nor the hour of the coming of the Bridegroom, and seeing the business of your salvation dependeth only of this preparation, watch and be ye ready at all times, lest that day find you unprepared, as it found these five Virgins, and the door be shut against you, and ye be excluded from the marriage, as they were excluded. This is the literal sense of this parable, as a learned man doth expound this place, saying: Let us take heed to ourselves, if it were but only for this respect, that the repentance, which is deferred unto death, when that voice is heard which saith; Behold the Bridegroom cometh: is not safe, yea, as it is described in this ●arable, it is as though it were not true. At the length he speaking of the end of this similitude, saith: The conclusion of this doctrine is, that we may understand how these five Virgins were reprobated and refused, because they were not ready at the coming of the Bridegroom. But the other five were admitted and let in, because they had provided. Therefore it is necessary that we be always provided, because we know not at what hour the Bridegroom will come.  
Tell me I pray thee, what could be spoken more manifestly for the illustration of our purpose? Therefore I do greatly wonder, that after so clear a testimony men dare yet trust to a hope so weak and uncertain. For before this testimony was brought forth, I did not so much marvel, if they did persuade themselves the contrary, or if they desired willingly to deceive themselves. But after that this heavenly Doctor and Teacher hath determined this question, when as the judge himself hath manifested unto us the order and manner of his judgement by so many examples, who is so extremely impudent or shameless, without wit or reason, that will think that it shall happen otherwise, than he hath foretold, who himself shall pronounce the sentence?   

¶ Answers to certain objections  
But because thou mayest object against these things, which we have spoken: How? was not the these yielding up the ghost saved by one only word? 
Many miraculous and wonderful things reserved to the coming of Christ.  We answer unto this, that this work was no less miraculous, than the other miracles of Christ, which work and miracle was reserved to the coming of our Saviour, being the son of God into this world, and for a testimony of his glory: And therefore it was necessary, that in that very hour, when the Lord suffered, that both things celestial and terrestrial should be disturbed; that light should be mingled with night; and that the very elements should be shaken; That the earth shaken in her very foundations, 
Euseb. Emiss. of the good thief.  which could scarcely support and uphold God on the Cross, should tremble and quake; That the day, the light being fled, should assume a lamentable rob, and after the manner of bewailing mourners, should be clothed with the sable habit of black heaviness; That the graves of the dead should be opened; and that the dead should arise: For all these miraculous wonderments, were reserved as testimonies of the glory of his Person, among the number of which was the salvation of this thief. In which work his confession was no less admirable and miraculous, than his salvation: for his Novel and Puny new sprung faith, acknowledged that which his Disciples gaynesayed. At that time the guilty thief believed that, which the elect denied. The impiety of the persecutors raged, the wickedness of the blasphemers exceeded, the stripes and wounds showed Christ only to be but a man, and the Apostles despairing after so many Divine miracles, only this thief resteth not, nor stayed in the scandal of his cross and death; only he is the witness of his Majesty, who was a companion of his distress and heaviness. Seeing that therefore these wonderful and miraculous things belong to the dignity of this Lord, and to the mystery of that time, it will be counted a ridiculous thing to think, that these are matters for all times and places, which were only proper for that time.  
We see also in all well ordered common wealths, 
A similitude.  that some things be done ordinarily, and always after the same manner, and some things that are used extraordinarily. Ordinary things are common to all, but the extraordinary are proper to some certain. The same thing also cometh in use in the common wealth of God, which is his Church. And so that of the Apostle is regular and ordinary; 
2, Cor. 11.  Whose end shall be according to their works: signifying that after the common manner of speaking, an evil death followeth an evil life, and a good death a good life. And it is an ordinary thing that those that embrace Virtue, and lead a godly life, do enter into an eternal life; and those that live viciously and wickedly, to be cast into hell fire. This sentence is common and true, which the holy Scripture doth beat upon in many places. This the Psalms do sing of, this the Prophets do celebrate, this the Apostles do preach of, this the Evangelists have noted. The kingly Prophet hath comprehended this in few words, 
Psal. 62.  when he said: God spoke once and twice: I have also heard the same, that power belongeth unto God: And that thou Lord art merciful: for thou rewardest every man according to his work. This is the sum of all Christian Philosophy. Therefore according to this speech of David, we say that it is an ordinary thing, that as well the righteous as the sinner, should receive a reward at the end of their lives, according to the works, 
The judgements of God.  which they have done. Yet besides this universal law, God can by his especial grace and favour bestow mercy upon some, that they should die the death of the righteous, who have lived the life of sinners: as also it may come to pass, that he that hath lived like a righteous man in this world, by the secret judgement of God, 
A similitude.  may die as a sinner. As it happeneth unto them, who have sailed very fortunately in a long voyage, and at the very mouth of the Haven suffer shipwreck. Hence it is that Solomon saith: 
Eccles. 3.  Who knoweth the spirit of man that goeth upward, and the breath of the beast that goeth down to the earth? For although it be always in a manner true, that their souls, who live like beasts, descend to hell; and that theirs, that live like men, ascend to heaven; yet in the secret and particular judgement of God, this order may be sometimes inverted. Yet it is safe and general doctrine, that a good liver shall have a blessed death. Therefore no man ought for the precedent causes to lean to their examples, who have been saved by especial and particular grace and savour: for they make no general rule, nor extend themselves to all men, but only to few, and those unknown: Neither canst thou know whether thou art contained in that number.  

An objection of the repentance of the Ninivites.  But if thou objectest unto me the repentance of the Ninivites, which proceeded from fear, lest they should all have been destroyed within forty days; consider thou not only their sharp and severe repentance, which they made, but also their change of life. Change thou also thy life after the same manner, and the same mercy shall not forsake thee. But I perceive that thou art scarcely recovered of thine infirmity, and scarcely risen out of bed, seeing that thou straightways runnest to the first kind of life, and recallest all that, which thou didst purpose, when thou wast weak. Wherefore I leave thee to consider, what I may think of thy repentance.   

¶ The conclusion of the former disputation.  
Whatsoever hath hitherto been spoken, hath not been spoken to that end, that it should shut the gate of salvation or of hope against any man: for neither hath any of the Saints shut it, neither ought any man to shut it: but to this end, that the wicked may be recalled & turned from that refuge and fortress, in which they lurk, and are made mightier to persevere in their iniquities. But, tell me I pray thee my brother, if all the voices and judgements of Doctors and holy men, if all reasons, if the holy and sacred Scripture pronounce so dangerous and perilous things of it, how darest thou hope for salvation in so great danger and hazard? In whom dost thou trust, that will help thee in this jeopardy? Perhaps thou placest thy hope in thy preparations, in thine alms, and in thy prayers. Thou understoodest a little before, how the five foolish virgins with great care would have prepared & made ready themselves, after that they had heard the voice telling them, that the Bridegroom came: thou hast learned also, with what great instancy they knocked and cried at the door; yet it profited none of them: for it proceeded not of true love, or of true repentance. Perhaps thou trustest to thy tears, which thou wilt pour forth at that time; surely, unfeigned tears at all times are available, & happy is that man that from his very hart can pour them forth: but remember I pray thee, 
Heb, 12,  what tears Esau shed, Who, as the Apostle saith, found no place of repentance, though he sought it with tears. For he did not weep for the love of GOD, but for his own commodity.  
Or, dost thou put thy hope in thy good purposes, which thou then settest before thine eyes? These are of force when they are true and sincere; but remember the purposes of King Antiochus, who when he was in this danger, promised such great and magnificent things, that it would make a man amazed that readeth them. 
2, Macha, 9,  This wicked man, saith that book, prayed unto the Lord, of whom he obtained no mercy. The reason was, for all things that he purposed, proceeded not of the spirit of love, but of servile fear, which is not acceptable. For to fear hell, may proceed of the mere natural love which man beareth to himself. But that man loveth himself, is no reason that the kingdom of heaven should be given unto him. Insomuch, that as no man entered into the palace of King Assuerus clothed in Sackcloth, 
Hester, 4,  so it is lawful for no man to enter into the palace of God with a servile garment: but all that will enter must be clothed with wedding garments, that is, adorned and beautified with true love and charity.  
Wherefore my brother, I pray and entreat thee, that thou wouldst read and consider of these things, with great attention, that thou after a very short time (without all doubt) shalt come to this hour, and to this jeopardy. For thou seest with what great swiftness heaven is turned about, and with what velocity time slippeth and posteth away, & how soon the thread of thy life shall be cut off. The day of destruction is at hand, saith the Prophet, 
Deut, 32,  and the times that shall come, make haste. Therefore, a little space of time being overpast, this prophecy shallbe fulfilled. Then thou shalt perceive and know, that I have been a true Prophet in these things, which I have admonished thee of. Then thou shalt see thyself compassed about with dolours, loaden with those things that are irksome unto thee, and miserably afflicted with the presence of death, waiting for the condition, which straightways shall be awarded, either that thou shalt be for ever happy, or for ever unhappy.  
O perilous estate, o hard and dangerous way; o sentence, after which everlasting death, or everlasting life is to be expected; o who can alter this Decree at that hour? o who shall be able to hear that sentence? My brother, now thou hast advantage, do not neglect it: now thou hast time, make the judge thy friend, that he may be savourable unto thee. Hear therefore, and follow the counsel of the Prophet, 
Esay, 55,  who saith; Seek ye the Lord whilst he may be found, call upon him whilst he is at hand. For now the Lord is at hand to hear us, albeit we see him not. In the hour of judgement we shall see him, but he will not hear us, unless we be such as are to be heard now.    

Against them, that through the hope of the Divine mercy, do continue and persevere in their sins. CHAP. XXVII.  
SOme men there are, that persisting and continuing in their wicked life, do cheer up and comfort themselves in hope of God's mercy, and the merits of Christ's passion: and to these as to the other, their error is to be shown. Thou sayest that the mercy of God is unmeasurable & infinite, for he willingly would be crucified as a malefactor for sinners. I confess indeed that his mercy is exceeding great; for it suffereth thee to utter so lavishly such cursed blasphemy; as that thou wouldst his goodness & bounfulnes, should be a fautour and a favourer of thy wickedness: and that his Cross, which he apprehended as a mean to destroy the kingdom of sin, should be made of thee a mean to strengthen and defence sin: and whereas thou shouldest offer a thousand lives unto him, if thou hadst so many, because he hath sacrificed his life for thee, there thou takest an occasion to deny that one unto him which thou hast, yea which thou hast received of him. This grieveth thy Saviour more, than the death did, which he suffered for thee: for he who neither lamented nor deplored his own death, most grievously lamenteth and bewaileth thy sins in the Prophet, 
Psalms, 129,  saying; The plowers ploughed upon my back, and made long furrows. Tell me I pray thee, who hath taught thee thus to argue, that because God is good and gracious, thou shouldest conclude, that it is lawful for thee to sin, and to follow wickedness? The holy Ghost seemeth unto me to conclude after another manner; that because God is good and gracious, he gathereth that he is worthy to be worshipped, obeyed, and to be loved above all things. And because God is good, it is meet that I be good also; and that I should trust in him: who although I be a most grievous sinner, yet is ready to receive me into favour, if I with all my hart will be converted unto him. Because God is good and so good, it is double wickedness to offend so great & magnificent a goodness. Therefore, by how much the more thou dost exemplify the goodness of GOD, by so much the more thou dost aggravate thy sin, which thou committest against him. And it is meet and equal that so great a sin should be punished: for it is the nature and duty of the Divine justice, (which also thou esteemest not to be contrary, but the sister and the avenger of the Divine goodness) that it should not leave so enormous an injury unpunished.  
This kind of excuse is not new, or sprung up of late, but very old, and usual in the world. This in times past was the difference between the true and the false Prophets, 
The difference between the true Prophets and the false.  because the true did denounce the threatenings of God against the people, and did exaggerate and aggravate his justice: but the false, on their own heads did promise false peace and mercy. But when the punishments of GOD did approve the verity of the one part, and the falsehood of the other, the true Prophets said: Where are now your Prophets, 
jerem, 37,  which prophesied unto you, saying: The King of Babel shall not come against you, nor against this Land● Thou sayest, that the mercy of God is great. Thou which sayest so, credit me, GOD hath not opened thine eyes, that thou mightest see the greatness of his justice. For if thou hadst thine eyes open to behold it, thou wouldst say with the Prophet; Who knoweth the power of thy wrath? 
Psalms, 90,  for according to thy fear is thine anger. But that thou mayst be freed from this dangerous & perrilour error, I pray thee let us dispute of the matter a little, and be ruled by reason.  
Neither thou, nor I do see the Divine justice, as it is in itself; 
Whence the Divine justice is known.  that we may come to the knowledge of the measure of it. Neither do we know God himself in this world, but by his works. Therefore let us enter into the spiritual world of the holy Scripture, & then let us go out into this corporal world, wherein we live, and let us out of them both reason, what the Divine justice is, that by this means we may know it. Certainly this consideration will be most profitable; For besides this end which now we propose unto ourselves, we shall reap also out of it another fruit: for it will a fresh stir up in our hearts the fear of the Lord, which as the Doctors say, is the treasure, the keeper, 
A similitude.  and burden of our souls. For even as a ship is not safe without balas or lastage; (for it is easily tossed with every wind, now no this side, and now on that to the great danger of the ship) so is the soul endangered, which lacketh the ballast & burden of the divine fear. This fear poyzeth the soul, that the winds of worldly favour, or of divine graces, do not toss and puss it up, and so overthrow it. Although it be defenced, yet if it hath not his balas, it is in jeopardy. Neither only the Punies and Incipients, but also those that are grown & old, must necessarily live in fear in God's house. Not only the sinners and guilty must fear, who have great cause so to do: 
All men ought to fear.  but the righteous also are not to be freed, who have no such great cause to fear. Sinners must fear, because they have offended; and also the righteous, lest they should offend: their faults and misdemeanours past, aught to strike fear into them, but the dangers to come, aught to terrify these. But if thou desirest to know, how this holy fear is engendered and wrought in thee, 
Whence fear is engendered.  I say that it is wrought when it is infused by grace, and it is preserved, and increaseth by the consideration of the works of the Divine justice, of which we begin now to speak. Consider of them often, and revolve them in thy mind, & by little and little, thou shalt feel this fear wrought in thee.  

¶ Of the works of the Divine justice, whereof mention is made in the holy Scripture.  
THE first work of the Divine justice, which the holy Scripture remembreth, 
The beginning of the ways of the Lord.  is the damnation of Angels. The beginning of the ways of the Lord was that terrible & bloody beast, the Prince of devils, as it is written in the book of job. For seeing that all the ways of the Lord are mercy and justice, until this first sin, the justice of GOD was not yet revealed, which was hid in the bosom of the Lord, as a sword in a scabbard.  
This first sin was the cause, why this sword was unsheathed. 
The fall of devils.  Consider now how grievous and terrible this first plague and punishment was: lift up thine eyes, and thou shalt behold wonderful things; thou shalt see I say, the most precious jewel of the house of God, thou shalt see the chiefest beauty of heaven, thou shalt see that Image in which the Divine beauty shined so clearly; this I say thou shalt see, falling from heaven like an arrow, and that for the only thought of pride. The Prince of all the Angels, is made the Prince of devils, of most beautiful, he is made most horrible and deformed, of most glorious, he is made most wild and disgracious, of one most acceptable & gracious of all those creatures which God had made, or ever would make, he is made the greatest & the most malicious enemy. What astonishment thinkest thou, and what admiration was this to the heavenly Spirits, who know from whence and whether this so noble a creature fell? With what fear did they all pronounce that of Esay; 
Esay, 14,  How art thou fallen from heaven, o Lucifer, son of the Morning?  
Descend afterward a little lower to the earthly Paradise, and there thou shalt see a case no less fearful, unless there had been a remedy used for this mischief. For that the Angels should fall, 
The fall of Adam.  it was needful that they all should actually offend. But what hath the creature which is borne, actually offended in, why he should be borne the child of wrath? It is not needful that he should have actual sin, it sufficeth only that he be borne of that man, that had offended, and by offending had corrupted the common root of all mankind, which was in him: this I say is sufficient, why he is borne in sin.  
The glory and Majesty of God is so great, that when as one only creature had offended him, the whole kind deserved so severely to be punished. For if it was not sufficient to Haman that great friend of King Assuerus, that he might revenge himself of Mardocheus, of whom he supposed that he had received an injury, not only to punish Mardocheus, but for the greatness of his honour to cut off the whole nation of the jews, for the denial (as he judged) of a small reverence; why dost thou marvel if the glory and majesty of God, which is infinite, requireth like punishment? Behold therefore the first man is banished out of Paradise for a bit of an apple, for which even to this day the whole world is punished. And after so many thousand years the son that is borne, bringeth with him out of his mother's womb the stain and blemish of his father, and not when he can offend himself by reason of age, but in his very nativity he is borne the child of wrath, and that, as I have said, after so many thousand years. After so long time this injury could not be buried in oblivion, being divided among so many thousand thousands of men, and punished with so many scourges. Yea, all the torments, which men have suffered from the beginning of the world to this day, all the deaths which they have undergone, and all the souls which burn and shall burn in hell everlastingly, are sparks, which have originally proceeded from that first sin; all which are arguments and testimonies of the Divine justice. And all these things are also done and brought upon us, after the redemption of mankind wrought, and made by the blood of our Saviour jesus Christ: Which remedy if it had not been wrought, there had been no difference between men and devils: for of themselves there had been as little remedy and hope of salvation to the one as to the other. What dost thou think of this punishment? I think that it is a reasonable sound argument of the Divine justice.  
But because this heavy and grievous yoke is not taken away from the sons of Adam, new and more kinds of punishments have sprung from it, for other sins, which have been derived from that first. 
Gen. 7.  All the world was drowned with the waters of the deluge: 
Gen. 19  The Lord rained from heaven fire and brimstone, upon those five polluted and sinful Cities: 
Numb. 16.  The earth swallowed up Dathan and Abiron alive, for a certain contention, that was between them and Moses: 
Levit. 10,  A fire went out from the Lord, and devoured the two sons of Aaron, Nadab, and Abihu, because they had not observed the right and due ceremonies in the sacrifice; neither did the dignity of their priesthood profit them any thing, nor the holiness of their father, nor that familiarity which their. Uncle Moses had with the Lord. Ananias and Saphira in the new Testament, 
Acts, 5.  because they lied unto S. Peter (which seemed to be but a small matter) fell down dead, and suddenly yielded up the ghost.  
But what shall we say of the hidden and secret judgements of God? 
The hidden and secret judgements of God.  Solomon, who was the wisest of all men, and whom God so tenderly loved, that he was said to be the Lords beloved, by the hidden and secret judgement of God, came to that extreme abomination, and that most abominable sin, that he fell into Idolatry. What is more fearful than this? But if thou shouldest know of more judgements of this kind, which daily happen in the Church, perhaps thou wouldst no less fear these, than thou dreadest that: Because thou shouldest see many stars falling from heaven to the earth; thou shouldest see many, who did eat the bread of Angels upon the Lord's table, to fall and slip into such calamities, that they rather desire to fill their bellies with the drasse and swash of Swine; thou shouldest see many, whose chastity was purer and more beautiful than a Porphirite, to be blacker than a coal. The causes of whose lapse were their sins.  
But what greater sign of the Divine justice canst thou desire, than that God for the injury done unto him would not be satisfied, but with the death of his only begotten son, before he would receive the world to his favour? What manner of words I pray thee were they, which the Lord spoke to the women, which followed him lamenting and bewailing? 
Luke, 23.  Daughters of jerusalem, weep not for me, but weep for yourselves, and for your children. For behold, the days will come, when men shall say: Blessed are the barren, and the wombs that never bore, and the paps which never gave suck. Then shall they begin to say to the mountains, Fall on us: and to the hills, cover us. For if they do these things to a green tree, what shall be done to the dry? As if the Lord would have said; if this tree of life and innocency, in which there is neither worm found, nor any corruption of sin, so burn with the flames of the Divine justice for the sins of others; how thinkest thou will a dry and barren tree burn, which not charity, but the own proper malignity condemneth to the fire? And if in this work of mercy, thou dost see so great rigour of justice, what will it be in other matters, in which so great mercy is not seen? But if thou be'st so dunsicall and blockish, that thou canst not conceive of the force of this argument, at the least look upon the pains of hell, and see what an exceeding huge punishment that is, with which the Divine justice punisheth one sin: how I say that sin that is done in a moment, is punished with everlasting torment. Behold how this dreadful and terrible justice joineth herself to this Divine mercy, which thou so greatly extollest. What can be thought of more horrible and fearful, then to see how that high and supreme Lord of Lords, from the throne of his glory will behold a soul, which shall be tortured and tormented so many thousand thousands of years with the intolerable punishments of hell, yea, he shall rejoice that it is thus plagued, and it shall be pleasurable unto him to have the punishment without end, without term or limit, and utterly without any future hope of remedy. O the altitude of the Divine justice, & worthy of all admiration, o secret, o the Abyss of this most deep profundity. What man will be so mad, who will be so bearest of all reason and judgement, that if he consider these things, will not tremble, will not stand astonished, & utterly amazed at such great and dreadful punishments?   

¶ Of the works of the Divine justice, which are seen in this world.  
But leaving the books of the holy Bible a little, let us go out and view this visible world: for in it we shall find great arguments of the Divine justice. I assuredly affirm unto thee, that they that have their minds illuminated, but with the least beam of the Divine light & knowledge, do live in this world in great fear, and exceedingly do dread the works of the Divine judgements: because seeking an issue and passage out of them, and how to be freed from them, they find none other, but only a simple & humble confession of the faith, they have in Christ. 
The great infidelity of men.  Who doth not tremble to see the universal face of the earth covered with infidelity? to see how fruitful the harvest of the devils is, that fill the lakes of hell with the wretched souls of men? to see the greater part of the world, (yea, after the redemption of mankind) drowned in the former darkness? How small I pray thee is the region of the Christians, if it be compared with the Kingdoms and Empires of the Infidels? It is but a small corner of the world, if thou exceptest the new and late discovered regions of India, which are daily more and more discovered, and do come to the faith. All beside, the devils do oppress with their tyranny, and they mourn under the powerful and tyrannical empire and dominion of the King of darkness: where neither the Sun of righteousness shineth, where the light of truth riseth not, where neither the water raineth, nor the dew of the Divine grace descendeth, as neither in the mountains of Gelboe, 
2, Kings, 2.  where the devils make such havoc of souls, which they gather & cast into eternal & inextinguible fire. For it is without all controversy, that as without the Ark of Noah, in the time of the deluge none was saved, nor any in the City of jericho without the house of Rahab; so none shall be saved, that is found without the house of GOD, which is his Church.  
But look upon that part, which Christians inhabit, & look upon the doings and affairs of Christians, how they are ordered and managed in this most corrupt and depravate age of the world, and thou shalt confess that in this mystical body, from the sole of the foot to the top of the head, there is scarce any one sound member to be found. Look into which so ever you please of the most famous Cities of the world, in which at the least there is any footsteps of learning and doctrine yet extant: afterwards run through the lesser Towns, Villages Streets, and Castles, and thou shalt find those people, of whom that of jeremy may be rightly and truly affirmed: 
jerem, 5,  Run to and fro by the streets of jerusalem, and behold now, and know, and inquire in the open places thereof, if ye can find a man, or if there be any that executeth judgement, and seeketh the truth: that is, that is righteous in deed, and I will spare it. Furthermore, I say not run thorough warehouses, shops, taverns, & public places of meetings, (for those places are for the most part dedicated to tryfling, toys, lyings, and deceits) but also the houses of neighbours, attend and hearken, 
Chap, 8,  as jeremy, and thou shalt understand that there is no body, that speaketh that that is good, neither shalt thou hear any thing besides murmurings, lies, cursings, oaths, and blasphemies: here strifes and contentions do resound, there threatenings and slanderous reproaches are heard: 
In the foresaid chap.  No man repenteth him of his wickedness saying: What have I done? To be brief, in very deed thou shalt see and understand, that the hearts & tongues of men are busied about no other matters, but their earthly & own commodities, neither shalt thou hear GOD to be named after any other manner, but in oaths and execrable cursings, whereby his name is blasphemed: which remembrance of his name the Lord complaineth of in the same Prophet, saying; They remember me, but not as they ought, swearing falsely by my Name. So that by the exterior marks, a man can scarcely know whether the people be Christian or Heathen: unless by that manner that we know bells, which are seen a far of, but are known by the sound: so thou mayest know them by their oaths and blasphemies, which are heard when thou art near them; otherwise they could not be known or discerned what they are. But I pray thee how can these be numbered with those, 
Esay, 61,  of whom Esay speaketh; All that see them shall know them, that they are the seed which the Lord hath blessed. But if the life of christians ought to be such, that they that see them a far of, may discern and judge them to be the sons of GOD; what account are they to be made of, who rather seem scoffers, mockers, and despisers of Christ, then true Christians?  
Wherefore, seeing that the sins & enormities of the world are so many and so great, how can it be that thou manifestly dost not see & acknowledge the effects of the Divine justice? For as no man can deny, but that it is a great blessing of GOD to preserve a man from sin, so it is a great punishment, and a notable token of wrath, when God permitteth, that a man falleth into sin. 
2, Reg, 24,  So we read in the second book of the Kings, that the wrath of the Lord was kindled against Israel, & therefore he moved or permitted David to fall into the sin of pride, when he commanded Israel to be numbered. 
Ecclus, 23,  In Ecclesiasticus also, when as many sins had been remembered, he addeth; A merciful man shall be delivered from them all, and he shall not wallow in them. For even as one the one part the increase of virtue is a reward of virtue; so not seldom it is a punishment of sin, that God punisheth sin with sin, or that God suffereth other sins to be done and committed. So we see that that great punishment was no other, which was inflicted for the greatest wickedness in the world (that is, for the death of our Saviour,) then that which the Prophet denounceth against the workers of it, 
Psalms, 69,  saying: Lay iniquity upon their iniquity, and let not them come into thy righteousness: that is, to the keeping of thy commandments. And what followeth? The same Prophet straightways after telleth, and expoundeth himself; Let them be put, saith he, out of the book of life, neither let them be written with the righteous.  
If therefore the punishment be so great, and the tokens of God's wrath so notorious, that he punisheth sins with sins, how is it that thou seest not so great arguments of the Divine justice amongst so many kind of sins, with which this world now in this age doth flow and swell? If so it pleaseth thee, cast thine eyes about after the manner of them who are in the midst of the main Ocea, to whom nothing is seen but the sea and heaven, as the Poet saith, and scarcely thou shalt see any other thing besides sins: and thou seeing so many sins, wilt thou not see the Divine justice? Dost thou not see water, being in the midst of the Sea? Yes certainly. And if all the world be a Sea of sins, what else shall it be but a sea of the Divine justice? It is not needful that I should descend into hell, and there see, how the Divine justice rageth: it sufficeth that I only behold it in this world. But if thou wilt be blind and see nothing that is without thee, at least look into thyself: For if thou be'st endangered with sin, thou art within the reach of the Divine justice: and as long as thou livest secure under it, so long art thou endangered, and so much the more perilous is thy danger, by how much longer thou hast been endangered with it. So Saint Augustine lived sometimes in this most wretched estate, as he testifieth of himself, 
Saint Augustine.  saying: I was drowned in the Sea of my sins, and thy wrath had prevailed against me, and I knew not. I was made deaf with the noise of the chains of my mortality, and of thy wrath, and the ignorance of my fault was the punishment of my pride. Wherefore, if God punish thee with this kind of punishment, permitting thee to lie drowned in the deep sea of sins, and so to blindfold thee in the midst of thine iniquities, what dost thou speak of a thing so contrary to thyself? Let him speak and make his boast of the mercy of God, who is worthy of mercy: and let him that is punished with the justice of the Lord, speak of justice. Doth the mercy of God so patiently permit thee to live in thy sins, and will it not permit thee, that at length thou fall into hell? O that thou wouldst be wise, and know how short the way is, that leadeth from the fault to the punishment, and from grace to glory. What great thing is it for a man in the state of grace to ascend into heaven: and what marvel is it, if a sinner descend into hell? Grace is the beginning of glory, and sin of hell; & hell is the reward of it.  
Furthermore, what is more horrible & fearful, then when as the pains of hell are so intolerable, as before we have said, yet nevertheless, God permitteth the number of the damned to be so great, and the number of the elect so few? How small the number of these is, (lest thou shouldest suppose that it is a devise of mine own) he himself telleth us, who numbereth the multitude of the stars, 
Psalms, 147,  and calleth them all by their names. Who trembleth and quaketh not at those words, which are known to all, but either ill understood, or seldom called to remembrance? For when as certain had asked Christ, & said; Lord, 
Luke, 13,  are there but few that shall be saved? he answered; Enter in at the strait gate: for it is the wide gate and broad way that leadeth to destruction: 
Math, 7,  & many there be which go in thereat. Because the gate is straight and the way narrow that leadeth unto life, few there be that find it. Who would have understood this in these words, that our Saviour understood, if simply he had spoken it, & not with an exclamation and an emphasis; O how straight is the gate and narrow the way? The whole world perished in the waters of the deluge, only eight persons were saved: which, as Saint Peter testifieth in his Canonical Epistle, 
1, Pet, 3.  was a sign, by which is signified how small the number is, that is saved, if they be compared with the number of those that are damned. Six hundred thousand men the Lord brought out of Egypt into the wilderdernes, that he might bring them into the promised Land, besides women and children, who were not numbered; & in this journey they were many thousand ways helped of the Lord, notwithstanding, by their sins they lost this Land, which the Lord of his grace and favour had promised them; and so of so many hundred thousand men, only two entered into that promised Land. Which almost all the Doctors do thus interpret, that by it the multitude of the damned is insinuated, and the paucity of those that are to be saved, that is, That many are called, and few chosen.  
For this cause, not seldom in the sacred Scripture the righteous are called gems or precious stones, that thereby might be signified, that their rareness is as great in the world, as precious stones be; and by as great a quantity as other stones exceed precious stones, by as great the number of the wicked exceedeth the number of the righteous: which Solomon closely insinuateth, when he saith: 
Eccles, 1,  That the number of fools is infinite. Tell me then, if the number of the righteous be so small, which both the figure & the truth testify to be true; when thou seest by the just judgement of GOD, that so many are deprived of that felicity, to which they were created, why dost thou not fear that common danger, and that universal deluge? If the number were alike, yet there were great cause of fear. Why do I say alike? Yea such & so great are the everlasting torments of hell, that if only one man of all mankind were to be banished thither, yet we all should tremble and fear. When our Saviour did eat his last Supper with his Disciples, and said; One of you shall betray me; 
Math, 26,  they were all exceeding sorrowful, & began to fear, although their conscience witnessed their innocency. For when as an imminent mischief is grievous & heavy, although there be but few to whom it is threatened, yet all and every one feareth, lest it should happen to him. If there were a great Army of men in a field, 
A similitude.  and it should be revealed from heaven to them all, that a little after an Arrow should fall from heaven, and should kill one of them, neither was it known, whom it should be, there is no doubt, but that every one would fear himself lest it should fall upon him. But what would they do, if the greater part of them should be in danger and jeopardy? How much greater would this fear be? Tell me o man, thou that art so cunning in fleshly wisdom, and so unskilful in the business of thy salvation, did God ever reveal unto thee that there should be so many, whom the thunder or sword of the Divine justice should smite? If thou knowest not this, certainly I much less believe that thou knowest how many, and which ●e they that shall escape that plague, & on which side thou shalt stand, and yet dost thou not fear? Or doth hell seem more tolerable unto thee then the wound of an arrow? Or hath God secured thee? or hast thou letters of thy security? or is an infallible charter of thy salvation granted unto thee? or a privilege of immunity and freedom? Hitherto there is nothing that promiseth any such like thing unto thee, moreover, thy works condemn thee, and according to the present justice (unless thou turn over a new lease) thou art reprobated, and dost thou not yet fear? or wilt thou say, that the Divine mercy doth comfort thee? Surely that doth not dissolve the works of justice, neither is contrary to them; yea if it suffer so many to be damned, will it not also suffer thee to be one of them, if thou together sinnest with them? Dost thou not see that this unhappy love of thyself, doth blind thee, and miserably deceive thee, whilst it maketh thee to presume other things, then are seen in the whole world? What privilege I pray thee, is given unto thee beyond the other sons of Adam, that thou shouldest not be banished thither, whither they are gone, whose works t●o● dost follow?  
But if God be to be known by his works, I know what I will say. For although there be many comparisons, by which the mercy of God, & his justice may be compared between themselves, in which the works of mercy do prevail, yet at the length we find, that in the posterity of Adam, of whose seed thou also art borne, that there are found many more vessels of wrath, then of mercy, seeing that there are so many that are damned, and so few that are saved. The cause of which is, not because the grace and help of God forsaketh them, or is wanting unto them, 
1, Tim. 2.  (For God, as the Apostle saith, would have all to be saved, and to come to the knowledge of his truth) but because the wicked are wanting to themselves, and the grace of God is of none effect in them.  
All these things are remembered more largely and prolixely of me, that thou mayest understand, that notwithstanding the mercy of God, which thou pretendest, God suffereth so many to be Infidels, and in the Church so many evil Christians, and so many Infidels, and so many evil Christians to perish, so also he will permit thee to perish with them, if thou imitatest their life. Or when thou wast borne did the heavens rejoice, or shall the judgements and decrees of God be changed, that the world may be peculiar to thee, and another to others? If therefore notwithstanding the mercy of God hell be so enlarged, and so many thousand souls be daily swallowed up of it, shall not thy soul also come thither, if thou continuest in thy sins? But that thou mayest not say that God in times past was severe and sharp, but now gentle and mild: consider that also with this gentleness and clemency he suffereth all that thou hast heard, neither shalt thou be free and exempted from it, but also thy punishment remaineth for thee, yea, although thou be'st called a Christian, if thou be'st found a sinner. Or therefore shall God lose his glory if he shall condemn thee? Hast thou I pray thee any singular thing in thee, for which God above others ought to spare thee? Or hast thou any privilege, which others have not, for which he should not destroy thee with others, if thou be'st not less evil than others be? Consider I pray thee the sons of David, for their father's sake many privileges were promised unto them, but neither for that cause would the Lord suffer their wickedness unpunished: wherefore many of them had but sorrowful ends. Where then is thy vain trust? Why dost thou vainly hope, they perishing, that thou shalt not perish, seeing thou art partaker of their wickedness? Thou errest my brother, thou errest, if thou thinkest that this is to hope in God. 
What it is to trust in God.  This is not hope, but presumption. For hope is to trust, that God will forgive thee thy sins, if thou be repentant and sorrowful for them, and turnest from thy wickedness, and that then he will receive thee into favour. But it is exceeding great presumption to believe that thou shalt be saved, and happy persevering and continuing in thy sins. Do not think that this is a small sin; for it is numbered amongst those, which are committed against the holy Ghost: for he that presumeth after this manner, he offereth no small ignominy & reproach to the Divine goodness, which especially is attributed to the holy Ghost. Such sins, as our Saviour testifieth, are not forgiven in this world, nor in that to come, insinuating that they are remitted with great difficulty; for as much as they shut against them the gate of grace, and offend a Physician, who can give life, & apply the medicine to the wound.   

¶ The conclusion of all those things, which have been spoken in this Chapter.  
LEt us at the length conclude this matter with that excellent sentence of Ecclesiasticus: 
Ecclesi. 5.  Because thy sin is forgiven, be not without fear, to heap sin upon sin. And say not, The mercy of God is great: he will forgive my manifold sins: for mercy & wrath come from him, and his indignation cometh down upon sinners. Tell me I pray thee, if of a sin forgiven we ought to fear, how can it possibly be that thou shouldest be secure, by daily adding sins to sins? Mark diligently what he saith: His indignation cometh down upon sinners. For of this sentence the whole matter dependeth. 
The promises of God belong to the righteous, and the threatenings to the unrighteous  For we must know, that although the Divine mercy extendeth to the just, and unjust, calling these, and expecting their repentance, and preserving the other: nevertheless, the great graces, & the notable benefits, which God promiseth to men in the Scriptures, especially belong to the righteous, who as they faithfully observe the law and commandments of God, so faithfully God keepeth them: he keepeth his promises with them, and he is a true father unto them, as they are his morigerous and obedient sons. On the contrary part whatsoever threatenings, curses, and severity of Divine justice the holy books of the Bible contain, all that properly pertaineth to thee, and to such like unto thee. How great therefore is thy blindness, and blockishness, who fearest not so great cominations purposely intended against thee; and comfortest thyself with promises not made for thee? O miserable man, have an eye to those things, that are spoken of thee, and give to the just that is theirs. Wrath belongeth to thee, therefore fear: but love to the righteous, let them therefore rejoice and be glad. Wilt thou that I shall prove this to be true? hear what David saith: The eyes of the Lord are upon the righteous, 
Psal. 11.  and his ears open to their prayers. But the face of the Lord is against them that work evil, to root their memory from off the face of the earth. Such a like speech is found in Esdras: 
Esd. 8.  The hand of our God, saith Esdras, that is, the Divine providence, is over all that seek him in truth: and his wrath, strength, and fury over them, who forsake him. Which seeing that it is so, why o wretched man dost thou continue in thy sin? why dost thou deceive thyself? why art thou so dull? why errest thou thus? These testimonies of Scripture are not for thee, so long as thou remainest in the state of damnation, the sweetness of the Divine favour and love speaketh not to thee. This is the portion of jacob, it belongeth not to Esau. This is the lot of the righteous; thou who art wicked, what right hast thou here? Leave of to be wicked, and it shall be thine; forsake thine ungodly life, and the love of God, and his fatherly providence shall protect thee, and cherish thee. Which if thou dost not, thou art a tyrant, and dost usurp the rights of other men. 
Psal. 37. Psal. 4.  Hope in the Lord, saith David, and do good. And in another place: Offer the sacrifices of righteousness, and trust in the Lord. This is the best manner of hoping: do not further abuse the mercy of God in persevering in thy sins, and in hoping that thou shalt come to heaven. It is the best hope, to fly sin, and to call upon God: but if thou continuest in thy sins, this is not to hope, but to presume; this is not to hope for mercy, but it is to do an evil deed, and to offend that mercy. For even as the Church doth profit them nothing, who depart from it, that they may do wickedly: so also it is meet, that the mercy of God should not profit them, who continue in their sins. This before all things the dispensers and Preachers of God's word ought to consider, who oftentimes not marking before whom they make their Sermons, minister occasion to the wicked, to continue and persevere in their sins. They should respect, that even as a sick and a diseased body, the more it eateth, the greater harm it taketh; so also a soul hardened in sin, the more that it deceiveth itself with this kind of trust, the more it is hardened, and moved to persevere in sin. 
August. in his 11. homily among his 50.  In stead of a conclusion, that excellent sentence of S. Augustine shall be: By hoping and despairing, men perish. By hoping naughtily in their lives, but by despairing worse in their deaths. Therefore cease my brother, and forsake this presumptuous hope: remember that as the Lord is merciful, so also he i● just. Therefore as thou castest one eye upon mercy, that thou mayest hope: so cast the other upon justice, that thou mayest fear. 
Bernard in his 56. Sermon amongst his small ones.  For as S. Bernard saith, God hath two feet, mercy, and judgement: we ought to apprehend neither of them alone or severally: for justice without mercy, doth not so make to fear, as mercy without justice doth make men continue and persevere in a wicked life.    

Against them that excuse themselves, saying, that the way of Virtue is rough, sharp, and difficult. CHAP XXVIII.  
WOrldly and carnal men are wont also to bring another excuse, that they may seem not without cause to have left and eschewd Virtue and Religion, saying, that it is rough and difficult: albeit they are not ignorant that this difficulty ariseth not from virtue herself, 
Virtue a friend unto reason.  (for she is a friend unto reason, and very well agreeth with the nature of a reasonable creature) but from the evil inclination of our flesh, and our wicked appetities: which taketh the original from sin. 
Gal 5.  Hence it is that the Apostle saith; that the flesh lusteth against the spirit, and the spirit against the flesh, and that these two do strive between themselves. 
Rom 7.  And in another place, he saith: I delight in the law of God, concerning the inner man: But I see another law in my members, rebelling against the law of my mind, and leading me captive unto the law of sin, which is in my members. By which words the Apostle meaneth; that the law of God and Virtue do very well agree with the superior part of our soul, which altogether is spiritual, in which the understanding and the will is: but her watch and wariness is hindered by the law of the members: and this happeneth of the evil inclination & corruption of our appetites, and the passions arising from them, which are adversaries to the superior part of the soul, and to God himself; which discord & contrariety is the cause of all this difficulty.  
For this cause many alienate themselves from Virtue, albeit otherwise they highly account of it, as also sick men do, who although they desire health, yet they abstain from and abhor medicines, because they suppose them to be bitter and of evil taste. Wherefore if we take this error and opinion from men, I take it that we shall perform a thing not to be repent of: for this is the only stay and let that hindereth them from Virtue: besides this difficulty there is nothing in Virtue, which is not greatly and especially to be desired and affected.  

¶ How the grace given us by Christ, doth make the way of Virtue easy and pleasant.  
FIrst of all, in this place we must know that the chiefest cause of this error is, that men only look upon this small difficulty, which is found in Virtue, and lift not up their eyes to those Divine helps, 
4, Kings, 6.  which God sendeth to overcome it. The error of the servant of Elizeus was of this kind, who seeing the army of the Syrians compassing the City, and Horses and Charets begirding the house of the Prophet, saw not the army of the Lord prepared for his defence, until his eyes were opened by the prayer of the Prophet of God; & then he saw that there were more defenders than offenders. Of the same kind and semblance is the error of them of whom we now speak, for when as they perceive and feel in themselves the difficulty of Virtue, and not having felt the graces and helps, that God fendeth for the attainment of Virtue and piety, they pull back their foot, and shrink away from Virtue.  
Tell me if the way of Virtue be so difficult, why doth the Prophet say: 
Psal. 119.  I have had as great delight in the way of thy testimonies, as in all riches. And in another place; The judgements of the Lord are truth, 
Psalms, 19,  they are righteous altogether: and more to be desired then gold, yea, than much fine gold: sweeter also then bonny, and the honnycombe: So that the Prophet not only granteth that, that all we yield unto Virtue, that is, admirable excellency and dignity, but also that which the world denieth, that is, sweetness, pleasantness, and delectation. For this cause not without good reason thou mayst persuade thyself that those, who do so aggravate and exaggerate this burden, and do imagine to themselves that it is so heavy and so unsupportable, (although they be Christians, and live under the covenant of grace) yet they have not tasted of this mystery.  
O thou wretched man, thou that sayest thou art a Christian, tell me why Christ came into the world? Why he shed his blood? why he ordained his Sacraments? why he sent his holy Spirit into the world? what is meant by the word Gospel? what by the word Grace? and what is the meaning of this most famous and excellent name JESUS? If thou knowest not, inquire of the Evangelist, 
Math, 1,  and he will tell thee: Thou shalt call his Name JESUS, for he shall save his people from their sins. What other thing meaneth the name of Saviour & Deliverer? What other thing to be saved and delivered from sins, then to obtain pardon for us for our sins past, & grace to eschew those to come? For what other cause came the Saviour into the world, but that he might help thee, and further thy salvation? Why would he die upon the Cross, but that he might kill sin? Why would he rise from the dead, but that he might raise thee, and might make thee to walk in newness of life? Why did he shed his blood, but that he might make a medicine or a plaster, to heal and cure thy wounds? For what other cause did he institute & ordain Sacraments in his Church, but to strengthen thee in the progress of righteousness? What other is the fruit of his most bitter passion, and coming into this world, but that he might make the way to heaven plain & smooth, which before was sharp and rough with thorns, and that he might make it passable and easy to be journeyed? This is that which Esay foretold should come, that in the days of the Messiah, 
Esay, 40,  Every valley should be exalted, and every mountain & hill should be made low, and the crooked should be straight, & the rough places plain. To be brief, besides all these, why was the holy Ghost sent from heaven, but that thy flesh might be turned into spirit? And why did he send him in the form of fire, but that he might inflame thee as fire, and illuminate thee, and transform thee into himself, and lift thee on high, from whence he himself first came? To what end profiteth grace, & all the virtues which proceed from it, but that they may make easy and light the yoke of the Lord? that they might make his service tolerable? that they might make men courageous in tribulations? to hope in perils, and overcome in temptations? This is the beginning, this the middle, and this the end of the Gospel.  
It is necessary also to know, that as Adam an earthly man & a sinner, made all men earthly and sinners; so Christ a heavenly man and a righteous, made all men heavenly and righteous. What other thing have the Evangelists written? What other thing be the promises sent unto us from the Prophets? & what other thing have the Apostles preached? This is the sum of all Christian Divinity, this is that abreviated word, which the Lord made upon the earth. This is that consummation and abreviation, 
Esay, 10,  which Esay saith he heard of the Lord, upon which followed so great riches of righteousness & virtues in the world.  
But let us declare a little more plainly those things which we have spoken. 
Fron whence the difficulty of virtue ariseth.  I demand of thee, from whence thinkest thou that this difficulty ariseth, which is found in Virtue? Thou wilt say, from the wicked inclination of the hart, and from our flesh conceived in sin: for the flesh gainesayeth the spirit, and the spirit resisteth the flesh, as two contraries between themselves. Let us imagine that God calleth thee, and saith unto thee; Man come hither; I will take from thee that hart thou hast, and will give thee a new one, I will give thee strength also, by which thou shalt be able to repress and hold under thy appetites and evil concupiscences. If God promise this unto thee, shall the way of Virtue yet seem difficult unto thee? It is certain that it shall not. I pray thee what other thing is it, that God so often hath promised unto thee? that he hath so often averred in the holy Scriptures? Hear what the Lord spoke in times passed by his Prophet Ezechiell, speaking especially to them, who live under the covenant of grace. And I will give them, saith he, a new hart, 
Ezech, 11.  and I will put a new spirit within their bowels: and I will take the stony hart out of their bodies, & will give them a hart of flesh, that they may walk in my statutes, and keep my judgements, & execute them: and they shall be my people, and I will be their GOD. Hitherto the Prophet. Why then dost thou doubt o man? Is not God sufficient to perform his promise? And if he shall perform his promise, and keep his credit with thee, shalt thou not be able with his help and aid, to walk in his statutes? If thou shalt deny the first, thou wilt make God a rash and false promiser, and that is exceeding great blasphemy: but if thou shalt say, that thou are not yet with all his help able to walk in his statutes and observe his judgements, thou makest GOD an impotent provider and fore-seer, whilst he would have man to swear to that he is not able to do, by giving him a remedy unsufficient, which in like manner is false. What other doubt than is there? Why should not Virtue have force to mortify these evil inclinations, which fight with thee, and which make the way of Virtue seem difficult?  
This is one of the chiefest fruits of the tree of Life, which the Lord hath sanctified by his blood. The Apostle confirmeth this, 
Rom, 4.  when he saith; Our old man is crucified with Christ, that the body of sin might be destroyed, that henceforth we should not serve sin. The Apostle in this place, by the old man and the body of sin, understandeth our sensual appetite, with all the evil inclinations that proceed from it. He saith, that this together with Christ is crucified-uppon the Cross: for by this most noble and excellent sacrifice, we have obtained grace and strength to weaken and debilitate this Tyrant, so that we are free from the servitude of sin, as before I have showed. This is that great victory, & that great benefit, which the Lord promiseth by Esay, saying: Fear thou not, for I am with thee: be not afraid, 
Esay, 41,  for I am thy God: I will strengthen thee, and help thee 〈◊〉 I will sustain thee with the right hand of my justice. Behold, all they that provoke thee, shall be ashamed, and confounded: they shall be as nothing, and they that strive with thee shall perish. Thou shalt seek them, and shalt not find them: to wit, the men of thy strife, for they shall be as nothing, and the men that war against thee, as a thing of nought. For I the Lord thy God wil● hold thy right hand, saying unto thee, Fear not, I will help thee. This saith Esay. Tell me, who shall fail having such an helper? Who will be faint-hearted and discouraged, who will fear, or dread his own wicked passions, seeing that grace doth thus vanquish and overcome them?   

¶ An answer to certain objections.  
IF thou shalt say unto me, that always some relics remain in a man, which accuse him, and do bear witness against the righteous, 
For what end the relics of sins & evil appetites remain in us.  as we read in the book of job. The same Prophet answereth unto this, saying: They shall be as though they were not. For although they remain, they remain only for our exercise, and not to our ruin: they remain that they may stir us up, & not entangle us in the snares of sins; they remain that they may yield us occasion to attain a crown, and not to overthrow us, and cast us down: they remain for our triumph, & not for their conquest: to be brief, they remain so to profit us, that they are for our trial & humiliation, that we may know ourselves, and our own weakness, that thereby we may acknowledge the glory and grace of God; so that this remainder doth redound to our commodity. Whereupon, even as wild beasts according to their nature are hurtful unto men, and yet when they are tamed, do them good service; so when as the purturbations of our soul are governed and moderated, they help us in many exercises of virtue.  
Go to then, tell me: If God doth thus strengthen and defend thee, who upon the earth shall be able to hurt thee? if God be for thee, 
Psalms, 27,  who is against thee? The Lord is my light, sith the Prophet, and my salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? When the wicked, even mine enemies and my foes came upon me to eat up my flesh, they stumbled and fell. Though an host pitched against me, mine hart should not be afraid: though war be raised against me, I will trust in this. Truly my brother, if thou be'st not moved by this promise to serve God, thou art very slothful and vild, I will not say unclean and corrupt? And if these words are not of credit with thee, thou art a very Infidel. It is God, who saith unto thee, that he will give thee a new essence, and will make thy stony hart fleshy, and will mortify thine affections; and that he will so change thine estate, that thou shalt not know thyself: when thou seekest for thine affections and passions thou shalt not find them, he shall make them so weak and infirm. What could he promise more, what canst thou further expect and hope for? what is wanting unto thee but a lively Faith, and alively Hope, that thou mayst trust in God, & shroud thyself under his almighty arm?  

Another objection with the answer.  Surely, I think that thou canst answer nothing at all unto these things, except perhaps thou wilt say, that thy sins are many and great, and therefore this grace is denied unto thee. Unto this I answer, that thou canst not offer greater injury unto God, then to say so, seeing that by these words thou dost signify that there is something for which God either will not or cannot help his creature, when as he is converted unto him, and desireth mercy and pardon at his hands. I would not that thou shouldest credit me, credit that holy Prophet, who then seemed mindful of thee, and was willing to help thee, & meet with thine infirmities, when he writ these things, saying: Now when all these things shall come upon thee, 
Deut. 30.  either the blessing or the curse, which I have set before thee, and thou shalt turn into thine hart, among all the nations whether the Lord thy God hath driven thee, and shalt return unto the Lord thy God, and obey his voice in all that I command thee this day: thou and thy children with all thine hart and with all thy soul: then the Lord thy God will cause thy captives to return, and have compassion upon thee, and will return, to gather thee out of all the people, where the Lord thy God had scattered thee, and will bring thee into the land which thy fathers possessed, and thou shalt possess it. And a little after: The Lord thy God will circumcise thine hart, and the hart of thy seed, that thou ●ayst love the Lord thy God with all thine hart, and with all thy soul, that thou mayst live. O that the Lord would now circumcise thine eyes, and take thee out of this darkness, that thou mightest clearly see this manner of circumcision. Be not so ignorant and rude, 
Spiritual circumcision.  that thou shouldest deem this circumcision to be corporal: for of such a circumcision our hart is not capable. What circumcision then is this, which the Lord here promiseth? Surely it is the superfluity of our affections, and of our evil appetites, which springeth from our hart, and bringeth great hindrance to our Divine love. He promiseth therefore that he will circumcise, and lop off all the barren and hurtful branches with the knife of his grace: that our hart being so pruned and circumcised, may employ and bestow all his strength upon the branch of the Divine love. Then thou shalt be a true Israelite, than thou shalt be circumcised of the Lord, when he shall take away, and cut out from thy soul the love of this world, and shall let nothing remain in it, besides the entire love of God.  
I would have thee diligently to mark, that that which God in this place promiseth to do, that he doth command thee to do in another place, that when thou art converted unto him, thou shouldest do it thyself, 
Deut. 10.  saying: Circumcise the foreskin of your hart. etc. And how Lord? that which thou promisest to do thyself, now thou commandest that I should do it myself? if I must do it, how dost thou promise that thou thyself wilt perform it? This question is aunswerrd by the words of Augustine, 
Augustine.  who saith: Lord give that thou commandest, and command what thou wilt. So that he be the same, who commandeth me what I ought to do, and he, that giveth me grace to do it. Therefore in one and the self same thing, both the commandment and the promise are found: and God and man do one and the self same thing, he as the principal and chiefest cause, 
A similitude.  but man as a cause less principal. So that God in this business carrieth himself to man as a Painter, who guideth the pencil in the hand of his Scholar, and so maketh a perfect picture: two perfect this work, but more honour belongeth to the one then to the other. So also God worketh with us in this business, after an absolute manner, man hath not wherein to glory, 
Esay, 26.  but to glory with the Prophet, and say: Lord, thou workest all our works in us.  
Therefore be thou mindful of these words; for by them thou mayst interpret all the commandments of God. For all that he commandeth thee to do, he promiseth also that he will do it with thee. 
The commandments of God are not impossible.  When as therefore he commandeth thee, to circumcise thine hart, he saith also that he will circumcise it: so when he commandeth thee, that thou shouldest love him above all things, he bestoweth grace upon thee, that thou mayst be able so to love him. Hence it is that the yoke of the Lord is said to be sweet. For there be two that draw it, God & man; and so that which seemed and was difficult unto nature, the Divine grace doth make it light and sweet. Wherefore the Prophet after the foresaid words, doth proceed further, and say: This commandment which I command thee this day, 
Deut. 30.  is not hid from thee, neither is it far of: It is not in heaven, that thou shouldest say, who shall go up for us to heaven, and bring it us, and cause us to hear it, that we may do it? Neither is it beyond the Sea, that thou shouldest say, Who shall go over the Sea for us, and bring it us, and cause us to hear it, that we may do it? But the word is very near unto thee, even in thy mouth, and in thine hart for to do it. In which words the holy Prophet would altogether take away that difficulty, which carnal men imagine to be in the precepts of the Lord: for they only looking to the law of the Lord without the Gospel, that is, to those things that are commanded, and not to the grace, which is given to obey and walk in those commandments: they accuse the law of difficulty, saying that it is grievous, heavy, & difficult, not considering that they expressly contradict Saint john, 
2, john, 5.  who saith: For this is the love of God, that we keep his commandments, & his commandments are not grievous: for all that is borne of God, overcometh the world: That is, all they that have conceived the spirit of God in their souls, by means of whom they are regenerated, and made his sons, whose spirit they have received, all these have God in them, who dwelleth in them by grace: and they can do more than all that that is not God, and so neither the world, nor the devil, nor all the power of hell can hurt them. And here-upon it followeth, that although the yoke of God's commandments be heavy and burdenous, yet that new strength and fortitude, which is given by grace, doth make it light and tolerable.   

¶ How Charity also maketh the way easy and pleasant, which leadeth unto heaven.  
WHat wilt thou think, if to all these precedent another help be joined, which is derived in us from Charity? For it is certain that it is one of the most principal conditions of Charity, to make the yoke of the Divine law most sweet. 
August. of holy widowhood.  Wherefore, as Saint Augustine saith: by no manner of means the labours of lovers are burdenous or cumbersome, but are delightful and pleasurable, as the labours of Hunters, Fowlers, and Fishers. For in that which is loved, either there is no labour, or the labour is loved. 
In the 13. book of his confessions.  And in another place: He that loveth, saith he, laboureth not.: For all labour is contrary unto them that do not love. It is only love, that blusheth at the name of difficulty. What is it that maketh, that a mother doth not feel the continual labours and troubles, which she hath in bringing up her children, but only love? What is it that maketh an honest and a good wife, to attend night and day upon her weak and sickly husband, but only love? What doth move beasts also, that they are so careful to bring up and foster their young ones, and to give them meat from their own mouths, that their young may have to eat; what doth move them I say so to trouble and torment themselves, that they may live safely, and what doth move them so strongly to defend them endangering their own lives, but true love? What is the cause why Saint Paul said with so magnanimous a spirit: 
Rom. 8.  Who shall separate us from the love of Christ, shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake are we killed all day long: we are counted as sheep for the slaughter. Nevertheless, in all these things we are more than conquerors through him that loved us. For I am persuaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord. What is the cause, why the holy Martyrs of Christ, so fervently desired martyrdom, as the hart desireth the water brooks, but true love? What is the cause, why Saint Laurence lying upon the Gridiron, in the midst of his torments said cheerfully, that the flames did comfort and refresh his limbs, but that great desire, 
Petrus Ravennas upon that, Thou shalt love the Lord thy God, etc.  by which he longed for martyrdom, which was kindled with the flames of this love? For true love thinketh nothing hard, nothing bitter, nothing grievous, nothing deadly: as Petrus Ravennas saith. What sword, what wounds, what pains, what death can prevail against perfect and true love? Love is an impenetrable coat offence, it resisteth darts, it beateth back the sword, it triumpheth over dangers, it scorneth death; if it be love, it overcometh all things. Therefore o man love God, love him wholly, that thou mayst overcome and subdue all sins without labour. The war is pleasant, and the combat delicate only by love to carry the victory over all crimes and vices. This saith he. Neither is true love content, if it conquer all labours and troubles, but the very nature of love, desireth to sustain more labours and troubles for his sake, whom it affecteth. Hence ariseth that ardent desire of martyrdom, which righteous and truly religious men have, that is, to shed and pour forth their blood for him, who first shed his for them: and when they cannot come unto that they desire, they rage against themselves, becoming their own torments; for they do torment their bodies by hunger and thirst, by cold and heat, and by many other afflictions, and by such works after some manner they satisfy their desire. This Idiom and propriety the lovers of this world understand not, neither can they imagine, how he can be loved so ardently whom they so abhor, and on the contrary part, that they are so abhorred for that, which they so tenderly love: and yet this is the truth of the thing. 
Those things which are unclean to the world, are clean to the righteous. Exod. 8.  We read in the Scriptures, that the Egyptians had for their Gods unreasonable creatures, and that they did worship them. But the Israelites called them an abomination, and that which they called their God, the Israelites killed, and sacrificed to their true God. After the same manner also the righteous, as the Israelites, call the Gods of this world an abomination, as are honours, pleasures, and riches, which notwithstanding the the world adoreth; these false Gods the righteous as abominations do sacrifice to the glory of their true God. So he that would offer an acceptable sacrifice to God, let him have an eye to that, which the world adoreth, and let him offer that; and let him embrace that, which the world abhorreth. Do not they seem unto thee to have so done, who after that they had received the first fruits of the holy Spirit, departed from the Council, rejoicing, 
Acts, 5,  that they were counted worthy to suffer rebuke for the name of jesus? What sayest thou unto these things? that which can make bonds, whyps, fire, and other torments sweet, shall it not make the observation and keeping of the commandments of God sweet? Thou errest my brother, thou errest, not knowing the nature of Virtue, and the force of charity and the Divine grace.   

¶ Of other things, which make the way of salvation easy & sweet.  
THis that we have hitherto said, is sufficient to take away that common impediment, which many allege. But let us put the case that this is not, which we have spoken of, and therefore this way is hard and difficult: I pray thee tell me, why should it be troublesome and grievous unto thee, to do that for thy soul, which thou refusest not to do for thy body? Shall it seem a great thing unto thee, to suffer a little trouble here, that hereafter thou mayst escape eternal torment? What would not the rich covetous man buried in hell willingly do, if he might have licence to come into the world again, that he might amend his errors? It is not meet, that thou shouldest do less now, than he would do, seeing that, if thou dost persevere in thy wicked maliciousness, the same torments remain for thee, and therefore thou oughtest to have the same desire.  
Furthermore, if thou wouldst diligently perpend and consider, the manifold and great things, that GOD hath done for thee, and greater, which he hath promised thee; and also thy heinous sins, by which thou hast offended him; moreover, the great torments which the Saints have suffered, but most of all, those exceeding great ones, which the Holy of Holies himself hath borne, without doubt it would shame thee to be unwilling to abide so little for the love of God; yea to be unwilling to fly that which delighteth thee. 
Bernard in his small Sermons, chap. 30.  Therefore Saint Bernard saith: The afflictions of this world are not worthy of the fault past, which is pardoned, nor of the present grace of consolation, which is given, nor of the future glory, which is promised unto thee. Every one of these considerations ought worthily to move us to enter into this way, although it be very laborious. But, that we may confess the truth, although our life in every part, and in every proceeding, is grievous, and full of tribulations, yet without comparison, greater is the grief & trouble, that is found in the life of wicked men, then that which is found in the life of good men. 
A similitude.  For although to go or walk in the way be laborious, for which way soever thou walkest, at the length thou shalt be weary, yet much greater is the trouble of him, who walketh blindly and often dasheth his feet against the stones, then of him, who goeth with open eyes, and seethe where and how he passeth. Seeing therefore that our life is a way, it cannot be, but man must be wearied, until he come to the place of re●●. But a sinner who useth not the light of reason, but his own affections, and is governed by the perturbations of his mind, it is certain that he walketh blindfold: for there is not any thing found in the world more blind than the perturbations of the mind. But good men who are governed of reason, when they meet with rocky and breake-necke downfalls, they shun them, and so they walk with lesser labour, and with greater security.  
That great wise man long ago understood this, and therefore said: 
Prou, 4,  The way of the righteous shineth as the light, that shineth more and more unto the perfect day: But the way of the wicked is as the darkness, they know not wherein they shall fall. Neither is the way of the wicked only obscure and dark, 
The way of the wicked, hard and difficult.  as Solomon saith here, but also difficult, slippery, and full of Caves & Dens, as David saith: that thou mayst thereby learn, how often they flyp and slide, that tread in that path. Besides, in this short and small trouble, which meeteth with the godly, a thousand kind of helps are given, which do lighten & diminish this trouble. For principally, the presence & fatherly providence of God doth help, which guideth them: and the grace of the holy Ghost, which encourageth them; & the Sacraments which strengthen them, and the Divine consolations, which cheer them, and the examples of good men, which comfort them, and the holy Scriptures which teach them, and the peace of a good conscience, which doth joy them, and lastly the hope of glory, which maketh them constant and unmovable, with a thousand other graces and benefits of God, which maketh this way so easy & pleasant to the walkers in it, 
Psalms, 119,  that they say with the Prophet; How sweet are thy promises unto my mouth: yea, more than Honey unto my mouth. Let it be whosoever it will that considereth of this thing diligently, he shall find very many authorities of scripture concerning this matter; notwithstanding some of them make this way hard and sharp, others make it easy, light, and pleasant. 
Psalms, 17,  For the same Prophet in another place saith: For the words of thy lips, I have kept strait and difficult ways. 
Psalms, 119,  And in another place: I have had as great delight in the way of thy testimonies, as in all riches. For this way hath two things, Difficulty and Suavitie: the one by reason of nature, the other by reason of grace: & so that which is difficult by reason of the and, is made sweet & pleasant by reason of the other. As well the one as the other, 
Math, 11,  the Lord showeth when he saith, that his yoke is easy, and his burden light. For when he calleth it his yoke, he signifieth the heaviness, which is in the way of the Lord, but when he calleth it easy, he intimateth facility, which is in respect of the grace that is given.  
But if thou shalt demand of me, how both it can be a yoke, and easy and light, seeing that it is of the nature of a yoke to be heavy? I answer, that the reason of it is this; because the Lord maketh it easy and light, 
Osea, 11,  as he promiseth by his Prophet: And I will be to them, as he that taketh of the yoke from their jaws. What marvel is it then, if the yoke be light, seeing the Lord supporteth, easeth, & as it were carrieth it himself? If the bush burned & was not consumed, 
Exod, 3,  because the Lord was in it, what marvel is it, that it is a burden, and also light; if the same Lord be in it, who helpeth us to carry it? Wilt thou that I shall show thee as well the one as the other, in one and the self same person? hear what the Apostle saith: 
2, Cor, 4,  We are afflicted on every side, yet are we not in distress: in poverty, but not overcome of poverty. We are persecuted, but not forsaken: cast down, but we perish not. Behold, here on the one side trouble and distress, and on the other side comfort and consolation, which the Lord giveth in them. The same thing also the Prophet Esay, insinuateth, when he saith; 
Esay, 40,  They that wait upon the Lord, shall renew their strength: they shall lift up the wings as the Eagles: they shall run, and not be weary, and they shall walk and not faint. Dost thou not see, that the yoke is here made light through grace? Dost thou not see here, that the strength of the flesh is changed into the strength of the spirit? Or that I may speak better, the strength of man, into the strength of God? Dost thou not see how the holy Prophet doth not conceal either the trouble or the ease? Therefore, thou hast not my brother any cause, for which thou shouldest shrink from this way, albeit it be rough and difficult, seeing that there be so many and so great means, which make it plain and easy.   

¶ All the precedent matters are proved by examples to be true.  
BUT if all those things, which hitherto we have spoken, can not conquer and break open thy hard and obdu●●● hart; and thine incredulity be like that of Saint Thomas, who would not believe, unless he first saw, and touched: yet I will undergo this labour, that at the length I may satisfy thee. For I will not grudge to take any pains, so that I may defend a cause so honest, profitable, and just. Therefore let us take a man, that hath tried both estates: that is, who hath sometimes served the world, and hath carnally lived under the slavery of sin; who afterwards by the mercy of God is changed, and becometh altogether another man, quite altered from the former. Such a man shall be the best judge for us in this cause: for he shall not judge by hearsay, but by sight & certainty, seeing that he hath tried and learned both conditions by experience. Ask this man, whether of these estates is easier, sweeter, & more pleasant. Of men of this sort they know how to yield the best testimony, to whom the oversight of the Church is committed, who see into the courses of men, and watch their paths and proceed. For these be they that descend into the Sea in ships, and see the works of God in many waters: which are the works of the Divine grace, and the great changes and alterations, which by the means of it are daily wrought in men: which certainly are worthy of all admiration. For in very deed, there is nothing found in the world worthy of greater astonishment, and which is daily more renewed and recreated (if any one consider well of it) than those things, 
The great changes & ●lterations which the hand of the highest worketh.  which are wrought in the souls of the righteous by the Divine grace; how it transformeth a man, raiseth him up, strengtheneth, and comforteth him, and beautifieth him both within & without; how it changeth the manners of the old man; how it altereth all his affections; how it maketh a man to hate that, which before he loved; and to love that, which he hated: & maketh him to find sweetness in that, which before he despised: what strength it giveth, that it may work constancy in the soul; what joy, what light, what peace it effecteth to attain the knowledge of God's will, to know the vanity of the world, and the dignity of spiritual things, which before he contemned and set at nought. But that is most of all to be wondered at, that we see all these things to be done in a very short time: so that it is not needful by many years to frequent the schools of Philosophers, 
The disciples of Christ were on a sudden made learned.  and to expect grey hairs, that time and age may help the understanding, and mortify the affections: but in the midst of the heat of youth, & in the space of a few days, a man is so changed, that he seemeth utterly to be made another, and not the same man that he was before.  
Wherefore, Saint Cyprian saith, that this change is sooner felt then learned; neither is it attained by the study of many years, but by grace, and that in a very short time. Which grace we may worthily call a spiritual enchantment, by which God after an admirable manner, doth so change the hart of man, that with a most ardent longing he doth love that, which before with the greatest hate he abhorred, I mean the exercise of Virtue; and he doth execrate & detest that with an hate more than that which followed Vatinius, which before he most tenderly loved, that is, the pleasure of vices.  
But for the greater confirmation, and more evidence of these things that have been spoken, I will remember in this place the examples of two famous Doctors of the church, who almost at one and the self same time lived in this error: but afterwards when it pleased the Divine mercy, that they saw how they were deceived, they were converted; and have left in writing both their error and their conversion, to the edifying of all posterity. One of them is S. Cyprian, who writing to his friend Donatus, and relating the beginning and progress of his conversion, saith: 
Cyprian in his 2, book, and 2, Epist.  When I lay in darkness and in the blackness of the night, and when I nodding and reeling floated upon the Sea of this billowy and tempestuous world, & walked staggering by blind and erroneous ways, I being ignorant of mine own life, and an alien and stranger unto the truth, and unto the light; I being at that pass thought that altogether difficult and hard, which the Divine favour and mercy promised for my salvation, that is, that any one should be borne again, and made a new living soul by the bath of that wholesome water; and should put off that he had on before, and although the same lineaments and joints of the body remained, yet he should change his mind and disposition. I said, how may such a conversion be possible, that that should speedily and on a sudden be put off, which either being bred in the bone, is sound confirmed by reason of the solidity of natural matter, or being accustomed, is so deeply rooted by the customary frequentation of continual practice? These are firmly and profoundly fixed, and have taken fast rooting. When shall he learn thriftiness and frugality, who hath continually, accustomed himself to delicates, feasts, and large banquets? Or how shall he fit himself to homely and simple attire, who hath usually been invested with glorious garments, and shined in gold and purple? He being delighted and setting his pleasure upon honours and dignities, cannot abide to be private or inglorious. He being waited upon with multitudes of men, and honoured with a company of officious servants, thinketh it a punishment and a plague when he is alone. He that continually entangleth himself with the fast-hold enticements of pleasures and vices, it becometh a necessity unto him, still to frequent them: his drunkenness inviteth him, his pride puffeth him up, his wrath inflameth him, his rapes disquiet him, his cruelty provoketh him, his ambition allureth him, and his lust carrieth and driveth him headlong, whether it list. I often considered of these things with myself: for as I myself was wrapped in very many errors of my former life, which I thought unpossible to be shut of; so also I was obsequious unto the vices that did stick and cleave unto me, and despairing of a better estate I abounded with mine own evils, as though they were proper and natural unto me. But afterwards the blemish of my former life was washed away, by the help of that begetting water, and the heavenly light poured itself into my purged and cleansed breast, and afterwards the second birth had made me a new man, by the operation of the heavenly spirit; after a wonderful and strange manner, by and by doubtful matters were confirmed unto me, secret matters laid open, and matters altogether obscure and dark did appear; and that before seemed difficult, now began to be easy; and that seemed possible, which before was thought impossible: as it was to acknowledge; that to have been earthly, which before had lived carnally, was borne in sin, and endangered with vices; and this to be of God, which now the holy Ghost hath quickened. Thou assuredly knowest, and in like manner thou canst recognise with me, what this death of vices hath hindered us of, and what this life of virtues hath bestowed upon us. Thou thyself knowest, neither need I publish it: because ostentation of selfe-prayse is odious: albeit this cannot be taken as a boast or brag, but acceptably, for it is not ascribed to the virtue of man, but divulged to be the gift of God; that now not to sin, began to be of faith; which before to sin, was of human error. Hitherto be the words of Cyprian; by which both thine, and the error of many others is laid open, who measure the difficulty of Virtue by their own strength; and therefore they deem it a thing difficult and impossible to attain unto; not considering, that if they run to God's arms, and firmly purpose to avoid sin, that the grace of God will embrace them: which maketh this way plain and easy: as here it is manifest by this example remembered: seeing that it is most certain, that here no lies are told: neither shall that grace fail thee, which failed not this holy man, if thou wilt be converted unto God, as he was converted.  
I will remember here another example no less admirable than the former. 
Augustine in the 8, book of his Confessions. Chap. 11.  Augustine, that famous and excellent Doctor of the Church, writeth of himself, that when as he now purposed in his hart to leave the world, a mighty difficulty represented itself unto him in that change. Trifles of trifles, saith he, toys of toys, and vanities of vanities, my old and ancient friends and lovers held me back, and pulled and shaked my fleshly vesture, and whispered unto me, saying: Dost thou dismiss us? and from this moment shall we never any more be with thee? and from this moment shall it never any more be lawful for thee to do this and that? And what they suggested in this, that I call this and that; for this o my God take not away thy mercy from the soul of thy servant: what uncleanness o my God, and what dishonesty did they suggest? And I heard them now not half so much as before, not so freely, nor so stoutly gaynestanding me in my way, but as muttering behind my back, and privily pulling me going on, that I might look back: yet they hindered me, I linger to escape & rid myself from them, and to pass whether I was called, when as violent custom said unto me: Thinkest thou that thou shalt be able to pass without these? But this was spoken somewhat coldly. On the other side, he said, that Virtue appeared unto him: The chaste dignity of Continency appeared (saith he) on that side towards which my face was, and whether I was afraid to go, of a cheerful, peaceable, and quiet countenance, not garishly merry; honestly, and virtuously enticing me, that I should not doubt, but come unto her, stretching out her religious and devout hands to take and embrace me having in them an army and a huge band of good examples. There were many young men and maids, there was much youth, and men of all ages, also matronely widows, and grave virgins, and in them all Continency herself was not barren, but a fruitful mother of joyful children, thou o Lord being her husband. And she derided me with an exhortatory irrision, as if she would have said: Canst not thou do that which these and these can do? Or do these and these it of themselves, or not rather in the Lord their God? The Lord their God hath given me unto them. Why dost thou stand in thyself, and not stand? Cast thyself upon him, fear not, he will not withdraw himself from thee that thou shouldest fall. Cast thyself securely upon him, he will receive thee, and will heal thee. In the midst of this combat, this holy man saith, 
Chap. 11.  that he began wonderfully to weep, I, saith he, cast myself prostrate under a certain fig tree, I know not how, and I gave my tears their fill, and floods gushed from mine eyes, thine acceptable sacrifice. And I said unto thee many things not in these words, but to this purpose: And how long o Lord? How long o Lord? wilt thou be angry without end? Be not mindful o Lord of our old iniquities. For I perceived that I was held back of them, and therefore I cast out miserable and woeful plaints and bewailings: how long, how long, to morrow, to morrow? Why not now, why not at this hour is an end of mine uncleanness? I said these things, and I did weep in the very bitterness of my hart. These and other things being past & finished, which he remembreth, forthwith the light of security being infused into his hart, the darkness of all doubt fled away. The Lord so changed his mind, that afterwards he neither desired any carnal vices, nor any other vanity in this world. 
In the 9, book of his Confessions. chap. 1.  And being loosed from these chains, he beginneth at the entrance of the book following to give thanks to God his deliverer, saying: Lord, I am thy servant, I am thy servant, and the son of thine Handmaid: Thou hast broken my bonds, I will sacrifice unto thee the sacrifice of praise. My hart and my tongue do praise thee, and all my bones do say: Lord, who is like unto thee? Let them say so, and Lord answer me, and say to my soul, I am thy salvation. Who then am I, and what an one? What evil am I not? Or was it my deeds; or if not my deeds, was it my words, or if not my words, was it my will? But thou Lord art good and merciful, and thy right hand respected the profundity of my death, and thou drewest the depth of corruption from the bottom of my hart. And this was wholly that unwillingness, which thou willedst, and that willingness which thou wouldst not. But where was all this long time my will to do well, and from what bottom and deep Abyss didst thou in a moment call it forth, whereby I might submit my neck under thine easy yoke, and my shoulders under thy light burden, o Christ jesus, my helper, and only redeemer? How sweet on a sudden was it for me to want the sweetness of trifles, and which I was afraid to lose, now it was a joy unto me to lose them. For thou being the true and chiefest sweetness didst cast them from me, thou didst cast them away, and for them enterdst in thyself, being sweeter than any pleasure, but not to flesh & blood: and brighter than any light, but to the inward secret man, and higher than all honour, but not to those that are high in themselves. Hitherto are the words of Saint Augustine. Tell me now, if the matter standeth thus, if the virtue and efficacy of the Divine grace be so powerful, what is it that holdeth thee captive, whereby thou canst not do that, which they have done? If thou believest that these things are true, & that the grace of God is effectual, to work so admirable a change, if it be denied to no man that with all his hart desireth it, (because now also he is the same God, which he was then, without respect of persons) what doth hinder thee, why thou goest not out of this wretched servitude, and embracest that chiefest good, which freely is offered thee? Why hadst thou rather with one hell to gain another, then with one Paradise to gain another Paradise? Be not negligent, or without hope. Assay once his business, and trust in God: which when thou shalt scarcely begin to do, behold he will come to meet thee, as the father met his prodigal child with open arms. Certainly it is a matter of wonder & astonishment; That if some cosener should promise thee the Art of Alchemy, whereby thou mightest extract gold out of brass, thou wouldst not cease (although it were very chargeable unto thee) until thou hadst tried and experimented it: and here the word of the Lord teacheth thee to make heaven of earth, spirit of flesh, and an Angel of a man, and wilt thou not assay and make trial? And when as in the end, either later, or sooner, either in this life, or in that to come, at the length thou shalt know the truth of this matter, I desire thee, that with attention thou wouldst consider, how thou shalt find thyself deceived in the day of rendering an account, when thou shalt see thyself damned, because thou didst forsake the way of Virtue, because thou imaginedst to thyself that it was hard and difficult. And there thou shalt know most manifestly, that this way is much more sweet and pleasant, than the way of vices and pleasures; which lead thee only to earthly delights, of which then there shall not be any footsteps or relics left.    

Against them that fear to enter into the way of Virtue for the love of this world. CHAP. XXIX.  
IF we should feel the pulse and life vain of all them, who fear to enter into the way of virtue, perhaps we should find many so slothful and sluggish, because the love of this world hath infatuated them, and made them fools; I say, that it hath infatuated them: for this love is a false glass, and an appearance of good things, which in truth are not good: which false glass, maketh all worldly things to be in so great price amongst the ignorant. Whereupon beasts, which fear shadows, fly all shadowy things, as hurtful & dangerous, when in deed they are not: So these men, on the contrary part, do love and embrace the things of this world, supposing & estimating them to be lovely and delectable, when in deed they are not. Therefore as they that would bring beasts from their shadowy & idle imagination, do often lead them through those places which they fear: that they may see that that is but a vain shadow which they feared: So now it is necessary, that we lead these men through the shadows of earthly things, who so ordinarily do love them, that we may make them to behold them with other eyes, that they may plainly see, how great a vanity and a shadow all that is, which they so greatly admire and love: and that as those dangers are not worthy that they should be feared, so also these good things are not worthy, that they should be desired or loved. He therefore, that shall diligently and seriously consider of the world, with all the felicities in it, shall find six evils and mischiefs in it, 
What evils are in the world.  which no man can deny, as are; shortness; misery; dangers; blindness; sins; and deceits; with which the felicity of the world is always mingled: by which it may plainly be seen, who, and what it is. Every one of these we will handle in that which followeth; yet briefly and in order.  

¶ How short the felicity of this world is.  
Go to, thou canst not deny to me beginning to dispute of this worldly felicity, but that all the felicity and sweetness of this world (or by what name so ever else thou wilt call it), is short, and of small continuance. 
No felicity of the world lasting.  For this felicity cannot endure beyond a man's life. But how long the life of man is, we have before declared; seeing that it reacheath scarcely to an hundred years. But how many be there that come to an hundred years? I have seen divers Bishops and Cardinals, who have scarcely lived two months in their dignity; others elected Popes, who have scarce sit one month. I have seen others that have married wives, loving, beautiful, rich, and virtuous, so that nothing seemed to be wanting in them, who have not enjoyed them one week. Very many such examples are remembered unto us in the histories of ancient time, which thing to be true, daily experience also teacheth.  
But let us grant that thy life is longer than other men's: let us give thee an hundred years (as saith Chrisostome) which is almost the longest time that man liveth: nay let us add another hundred years: yea, further let us join to thee other two hundred years, what are so many years, if they be compared with eternity? 
Eccles, 11,  Though a man live many years, saith Solomon, and be glad in them all, let him remember the days of darkness, which shall be many, and that followeth: All things shallbe but vanity. For all felicity in the view of eternity, although it be great and lasting, yet it shall seem to be, and is indeed a vanity, and nothing. This the wicked themselves confess & acknowledge in the book of Wisdom, 
Wisdom, 5,  where they say; And as soon as we were borne, we began immediately to draw to our end. Consider therefore how short all the time of this life shall then seem to the wicked: for there in very deed they shall think, that they have scarcely lived here one day, and that presently from their mother's womb they were carried to their graves. By this it plentifully appeareth, that all the delights, and all the felicity of the world, is unto them as shadows of pleasures, which they have seen only in a dream, neither to have been so indeed. This Esay teacheth excellently, 
Esay, 29,  when he saith; And even as when an hungry man dreameth that he is eating, & when he awaketh his soul is empty: or as when as thirsty man dreameth, that he is drinking, when he awaketh he is yet faint, and his soul hath appetite: even so shall the multitude of all nations be that fighteth against mount Zion. All the prosperity of whom shall be so short, that after they shall have opened their eyes, and shall have seen that short time, they shall acknowledge all their felicity to have been nothing but a dream. Tell me I pray thee, what greater glory can there be in this world, then that of Princes and Emperors, who bear rule and exercise dominion over this world? Where are the Princes of the Heathen become, (saith the Prophet Baruch) and such as ruled the beasts upon the earth: 
Baruch, 3,  they that had their pastime with the fowls of the air, they that hoardward up silver and gold wherein men trust so much, and made no end of their gathering? What is become of them that coined silver, and were so careful, and could not bring their works to pass? They be rooted out and gone to hell, and other men are come up in their steads. Where is the wise? where is the studious? and where the diligent searcher of Nature's secrets? Where is the glory of Solomon? the power of Alexander? & the magnifience of Assuerus? where be those famous and illustrious Roman Caesars? what is become of other Princes and Kings of the earth? What hath all their vain glory, their multitudes of servants, and their huge and puissant Armies profited them? What is become of that mirth and laughter which heir jesters, scoffers, and fools procured them? Where is the guard of their pernicious flatterers, which were wont to encircle them? All these are passed away as shadows: all vaded as dreams, and all their felicity vanished as a smoke. Behold therefore my brother, how short the felicity of this world is.   

¶ Of the great miseries that are mingled with worldly felicities.  
THE felicity of this world, hath furthermore another evil and mischief mingled with it (besides that it is short) which is a thousand kind of miseries, that as attendants at an inch wait upon it; which in this life, (or that I may speak better) in this valley of tears, in this wretched banishment, in this troublesome and turbulent sea cannot be avoided. For there are more miseries than man hath days, or hours of life: for every day hath his evil, and every hour hath his misery. But what tongue shall be able sufficiently to express all these miseries? Who can reckon up all the infirmities of our body? all the passions of our mind? or recount all the injuries of man, or adversities of his life. One wrangleth with thee for thy riches, another lieth in wait for thy life, a third slandereth thee; some persecute thee with hatred and envy; some, thirsting for revenge, set upon thee by suborned and false witness; and this way not prevailing, assail thee by force & Arms; to be brief, some make war against thee with the tongue, which is worse and more dangerous than any weapon. Besides these calamities, there be infinite other, which have no certain names; for they are mischances unlooked for, and misfortunes unexpected. One looseth an eye, another hath his arm cut off in fight, a third falleth from his horse, a fourth out of a window; some are drowned in the water, and others by other mischances and misfortunes. If thou desirest to be acquainted with more mischiefs and evils, ask the men of this world, and they will give thee many instances, out of the parcel of their pleasures, and out of the bundle of their miseries (the greater part of which they are) which they have tried and experimented in this world. For if all joys and sorrows, all mirth and heaviness should be weighed and poyzed in equal balance, thou shouldest evidently see, that these are more than those; and thou shouldest understand, that for one hour of pleasure, thou hast an hundred of misery. Wherefore if all thy life be so short, and the greater part of it mingled with so many miseries, I pray thee how much is in thy life, that may challenge true felicity?  
But these miseries are common as well to the good as to the wicked; 
Some miseries are common, both to the good and evil, some proper only to the wicked. Wisdom, 5,  for they both sail in one and the self same sea, & are subject to the same storms and tempests. But there are other calamities to be found, which are proper to the wicked, (for they be the daughters of iniquities) the knowledge of which more belongeth to our purpose; for they make their lifes more abominable, who are within the compass of such great miseries. What they be, and how many, the sinners themselves confess in the book of Wisdom; We have wearied ourselves in the way of wickedness and destruction, and we have gone through dangerous ways: but we have not known the way of the Lord. Therefore, as the righteous in this life have a Paradise, and in another life hope for another, so the wicked in this life have hell, and another attendeth them in the life to come: because, out of the hell of an evil conscience, they go into the hell of everlasting torment. Such evils rise out of many causes. Some are of GOD, 
Evils of GOD.  who, as a just judge, suffereth not the evil of the fault, to pass without the evil of punishment; which although it be generally reserved until the other life, yet oftentimes it beginneth in this. For it is most certain, that God, as he governeth the world by his general providence, so also he swayeth and ruleth every one by his special providence: and as we daily see, that the greater the store of sinners is, the greater is the abundance of punishments, as are famine, war, pestilence, heresies, and such like calamities; so also oftentimes, according to the number of the sins of men, so is the number of the punishments.  
Therefore God said to Cain; 
Gone, 4,  If thou do well, shalt thou not be accepted? and if thou dost not well, sin lieth at thy door: that is, the plag●e and punishment of sin. In Deuteronomie also, Moses saith unto the people; 
Deut, 7.  And thou shalt know, that the Lord thy God, he is God, the faithful God which keepeth covenant & mercy unto them that love him, and keep his commandments, even to a thousand generations: And rewardeth them to their face that hate him, to bring them to destruction: he will not defer to reward him that hateth him, to his face. Mark here how often this Prophet repeateth the word to his face, or such like signification, that thou mayst understand, that besides the punishments which are reserved for the life to come, that the wicked are oftentimes also punished in this life: seeing that the Scripture so often remembreth here that their punishments shall not be deferred. Whence many calamities proceed, and many scourges of sinners: for without intermission they, as a wheel are rolled from one trouble and sorrance into another; from one necessity, anxiety, and tribulation, into another: which although they very well feel, yet they know not whence and from whom they are sent: and therefore they ascribe them rather to the condition of nature, then to their sins. For even as they do not account the blessings of nature, to be the gifts of God, neither do they give thanks to God for them: so neither do they acknowledge the scourges of his wrath to be for the punishment of their sins, neither do they amend themselves. 
Punishments inflicted upon the wicked, by the Ministers of God.  Some punishments also are brought upon them by God's Ministers and justicers, who are the executioners of the Divine justice, who oftentimes meet with malefactors, and do persecute and afflict them, with imprisonments, banishments, penalties, persecutions, and with many other kind of punishments, by which is brought to pass, that the insatiable appetites of sinners seemeth bitter unto them: and do afflict them also in this life. 
The evils that passions bring.  There be also other afflictions, which flow out of their own affections, and the perturbations of their souls, and from the inordinate appetites of their hearts. For what good I pray thee, may be hoped for of a superfluous and an excessive affection? of vain fear? of a distrustful hope? and of an inordinate desire? nothing but offences, irksomeness, and troubles, which disturb the peace and liberty of the hart, of which we have spoken before, they make the life unquiet, they allure and entice to sin, they hinder the prayers, take away sleep, and do cumber all the days of the life with loathing and tediousness. All these miseries are engendered of man himself, that is, of his inordinate appetites: and of these thou seest, what is to be looked for of other, seeing that man hath these of himself: and consider what peace he can have with others, who hath so great war with himself.   

¶ Of the multitude of the snares and dangers of this world.  
IF in the world besides the punishments and afflictions of the body, no other evil were to be found, the fear were so much the lesser: bu●●n it there are not only the evils of the body but also the greatest dangers of the soul, of which greater regard is to be had; because they concern the better and more principal part of man, and do more hurt it. And they be so many, that the Prophet saith; 
Psal. 11.  God shall rain snares upon sinners. How great I pray thee is the number of the snares in the world, which are resembled to the drops of water, which fall from heaven? and he saith specially and particularly, Upon sinners: For they having so little care of their hart and senses, and lesser to fly the occasions of sin, and so little regard of spiritual remedies; and besides all this, seeing that they walk through the heat of this world, how can it be, but that they must walk amidst a thousand dangers? He saith that it shall rain snares upon sinners: snares in their youth, snares in their old age, snares in riches, in poverty, in honour, in reproaches, in friendship, snares when they company with men, and when they are alone, snares in prosperity and in adversity, to be brief, snares in all the senses of man, which are so many, that the Prophet crieth out: Snares upon the inhabitants of the earth. And surely, if the Lord would open thine eyes a little, 
Athanasius in the life of Saint Anthony.  as he in times past opened the eyes of Saint Anthony, thou shouldest see the whole world full of snares touching one another; and thou wouldst cry out with him, saying: O Lord, who shall escape all these snares? Hence it is that so many souls perish daily, that Saint Bernard feareth not to say, that of ten ships which are in the Sea, scarcely one perisheth; and of ten souls, which float upon the Sea of this world, scarce one is saved. Tell me then I pray thee, how is it that thou fearest not the world being so dangerous? that thou studiest not to escape so many snares? who amongst so many Serpents dare walk barefooted? or march unarmed among so many enemies? or live securely and inconsiderately amongst so many occasions of sins? and converse amongst so many deadly and mortal diseases without medicines? Who would not labour to departed out of this Egypt? who would not fly out of this Babylon? who would not desire to be delivered from the fire of Sodom and Gomorrha? Seeing therefore that the world is beset with so many snares, and so many downfals and breake-necks are in the way; and the flame of vices do so burn us, who at any time shall be secure and safe? Well therefore said the wiseman: 
Prou. 6.  Can a man take fire in his bosom, and his clothes not be burnt? Or can a man go upon coals, and his feet not be burnt? 
Ecclesi. 13.  He that toucheth pitch, saith another, shall be defiled with it: and he that is familiar with the proud, shall be like unto him.   

¶ Of the blindness and darkness of this world.  
ANother misery joineth itself unto these multitudes of snares and dangers, which maketh them to be far more, and much greater; that is, the blindness and worldly darkness, which most fitly is shadowed by that darkness of Egypt, which was so gross and thick, that it might be felt with hands; and the whole three days that it lasted, no man removed himself out of his place, neither saw his neighbour, that stood by him. Such in deed, or rather greater is the darkness, in which the world now sitteth, and which now hath possessed the world. But if thou dost not believe me, look a little into the world's darkness and blind guidance, and thou shalt soon discern it. Tell me I pray thee, what is more blind, than that men should believe as they believe, and live, as they live? What greater blindness, than so to reverence and dread men, and so wickedly to contemn and despise God? So carefully to seek and study for the commodities of the body, which is nothing else but a brutish creature, and to have no care for the soul, which is the image of the Divine maiefty, what greater blindness can there be? 
The blindness of men.  What greater blindness, then when we assuredly know, that we shall die, neither do we know in that hour whether our felicity or misery shall be determined, which for ever shall stand ratified, yet we live so negligently and securely, as if we should always live? For sinners live no otherwise to day, then if they meant to live always, and that death would never come. What greater blindness can be thought upon then this, that men for the satisfying of one desire, should lose willingly their whole inheritance of heaven? So greatly to esteem of riches, and so finally to set by their conscience. To have so diligent a regard that all external blessings should be safe, and ordered, and not to care whether the life be ordered and sound?  
Such plenty of blindness and palpable darkness is found in the world, that a man hath good cause to conjecture, that men are enchanted and bewitched, who having eyes, see not, & ears, yet hear not; who when they are clear and bright sighted to behold earthly things, yet are more blind than Moles, in viewing celestial things. That happeneth to them that in times past happened to Saint Paul, persecuting the Church of God, who falling upon the earth, when he opened his eyes, he saw no light; so also these miserable and wretched men, who when they have eyes broad open in earthly matters, do see nothing in Divine matters, as though their eyes were shut.   

¶ Of the multitude of sins, that are in this world.  
IF there be so many snares in the world, and so great darkness, what is to be hoped thereof, but stumblings, slidings, and sins? But sin is the greatest of all the evils of this world, and aught to be the most effectual motive to move us to forsake the world. 
See Cyprian in his 2, book and 2, Epistle.  By this only consideration that glorious Martyr Cyprian, endeavoured to persuade a friend of his to despise & contemn this world, imagining him to be set on the top of a very high mountain, whence he might view all things lying beneath him; his eyes being cast on every side, the holy Martyr showeth unto him all Seas, Lands, Palaces, and judgement seats, to be filled and replished with a thousand kind of sins and injuries, which were committed in every place; and when he had seen so many and great evils, which were daily perpetrated in the world, he very well knew, with what great circumspection and care he ought to beware of the world, & how great a debtor he was to God, who had vouchsafed him such a caveat, whereby he might detest and abhor the world.  
Ascend thou therefore my brother to the top of this mountain, and cast thine eyes into every corner of the world, and behold the stormy whirlwinds of this boisterous Sea. Look into the Palaces of Princes, the Courts and public meetings of this world; and there thou shalt see so many kind of sins, so many lies, so many cavillations, deceits, injuries, thefts, envyings, flatteries, vanities, and that which is greater, so great forgetfulness of God, and so little care of salvation, that thou canst not but greatly wonder, and stand amazed in beholding so many and so great evils. Thou shalt see the greater part of men to live after the manner of beasts, ruled and swayed by the violence of their affections, having no respect either of justice, or of the Divine law, or of nature or reason: living more filthily than the Heathen, who have no knowledge of the true God, neither do they think that any thing further remaineth then to be borne and to die. Thou shalt see Innocents' wrongfully punished, and malefactors escape without danger: thou shalt see good men despised, and wicked men honoured; thou shalt see poor men afflicted and humbled, and in all things favour to be preferred before equity and virtue. Thou shalt see the law sold, no respect being had unto the truth, thou shalt see unlawful Arts maintained, offices perverted and depraved, and all estates of men corrupted and turned upside down. Thou shalt see many dishonest and vild men worthy to be severely punished, who by theft and frandulent means have purchased store of wealth, to be praised and feared of all men. To be brief, thou shalt see the world more devoutly worshipping and adoring a penny than God himself. And when thou hast beheld and over-looked all things, thou shalt confess that it is most truly and justly spoken of the Psalmist: 
Psal. 14.  The Lord looked down from heaven upon the children of men, to see if there were any that would understand, and seek God. All are gone out of the way: they are all corrupt: there is none that doth good, no not one. Hosea doth no less deplore the estate of men: 
Hosea, 4.  The Lord, saith he, hath a controversy with the inhabitants of the Land, because there is no truth, nor mercy, nor knowledge of God in the Land. By swearing, and lying, and killing, and stealing, and whoring they break out, & blood toucheth blood.  
But that thou mayest more plainly discern the condition and estate of this world, take a view of the head, that governeth it, and beholding the Governor, thou shalt easily understand, the condition of that thing that is governed. For if it be true that the Prince of this world, that is of sinners, be the devil, (which Christ himself also affirmeth) what is to be looked for of that body, which hath such an head, and of that common wealth, which hath such a Ruler? This one thing is sufficient to let us understand, what is to be expected of the lovers of this world. What need we many words? tell me what other thing is the world, than a den of thieves, an army of robbers, astie of Swine, a galley full of Pirates, and a lake of Serpents, Cockatrices, and Basilisks? If the world be thus, and of this kind, why do I not leave a place so filthy and impure, (saith a certain Philosopher) a place so full of traditions and deceits, wherein scarcely any piety, faithfulness, or justice may be found? Wherein all vices reign, where one brother lieth in wait for another, where the son wisheth the death of his father, where the wife desireth the death of her husband, and the husband of his wife; to be brief, where nothing beareth rule but gluttony; envy, wrath, luxury, ambition, and all other evils and enormities? Who would not wish to be delivered from such a world? it is not to be doubted but that Prophet wished it, who said; 
jerem, 9,  O that I had in the wilderness a cottage of wayfaring men, that I might leave my people, and go from them: for they be all adulterers, and an assembly of rebels.  
Whatsoever hath hitherto been spoken, generally appertaineth to wicked men: although it cannot be denied, but that in all estates of the world there are many good men, for whose sakes GOD spareth to destroy the world. Therefore, when thou shalt see all these things, consider with thyself how just a cause thou hast, to forsake and avoid a thing so wicked, corrupt, and abominable, in which, if GOD would fully open thine eyes, thou shouldest see more devils, and more sins, than there be moats in the Sunbeams. This consideration will work in thee, (at least in thy spirit) a desire to leave this world, so that thou wilt take up that of the Prophet, 
Psalms, 55,  and say; O that I had wings like a Dove, then would I fly away, and be at rest.   

¶ How deceivable the felicity of the world is.  
THese and infinite other, are the attributes of worldly felicity, & as it were the counterpoizes, with which it is weighed and poised, and the unseparable companions, which wait upon it: that thou mayst see, that there is more gall than honey in it, and more Wormwood than Sugar. I omit very many other evils & mischiefs, which it hideth from her lovers: For besides that this miserable felicity is short, it is also impure & unclean: for it maketh a man carnal and filthy; it is also beastly; for it maketh a man like unto a beast. And mad; for it taketh away his judgement. To conclude, it is deceitful and faithless; because it faileth and forsaketh a man in his chiefest height, and in the flourish of his best time.  
Neither will I here be unwilling to take further pains in manifesting this latter evil, which perhaps is the worst of all, that is, that it is deceitful and fraudulent. For it seemeth to be that it not, it promiseth that it performeth not, and yet these not hindering, it draweth unto it the greater part of people. For even as there is found both true gold and counterfeit gold; so there are found true good things, & counterfeit good things: true felicity, and false, which appeareth to be such, but is not: of this sort is this worldly felicity, which deceiveth us by a vain disguised apparition, and painted masking face. For as Aristotle saith, many lies meet with us, which although they be lies, yet they have greater show and appearance of truth, than the truth itself. So certainly (and it is matter worthy of observation) certain evils and enormities are found, which albeit they be evils indeed, yet they have greater semblance and appearance of good things, than the good things themselves. And of this number is the felicity of this world: and by reason of this appearance, the ignorant are deceived by the show of it, no otherwise then birds and fishes by a false bait. For it is the nature & condition of corporal and worldly things, that on a sudden they offer themselves with a flattering countenance, and do fawn and sm●●e upon men, promising unto them joy and felicity, but afterwards, the very experience of the things themselves, discovereth their error and falsehood. For after the pleasures follow calamities, diseases & griefs, by the abseuce of the thing loved, by jealousy, by strifes, and contentions, by the loss of things, by diseases, by the perturbations of the affections, and by very many other sorrows; and last of all death also followeth. What greater deceit can there be, and what hypocrisy more intolerable? So a virgin merrily & rejoicing goeth to the house of her Bridegroom; for the hath not eyes to see any other thing, but that which outwardly appeareth, and presently showeth itself: but if she could see that seed-plot & seminary of miseries, which are sown upon this day for her to reap, surely she should have greater cause to weep, then to rejoice.  
Rebecca desired to bring forth children, but when she was great with child, etc. the children strove together in her womb, she said; 
Gone, 25,  If it must be thus with me, what need had I to conceive? O how often doth such like guile and fraud make heavy the hart of man, after it hath got that it desired; when as those things offer themselves in the progress, which were not promised in the beginning.  
But what shall I say of offices, dignities and honours? with what a smiling countenance, & fair aspect do they first show themselves? but afterwards, to how many passions, care, envies and labours do they expose their possessors? But of those that are entangled with unhonest loves, we may justly say, that at the beginning they find a pleasant entrance into that dark and denious Labyrinth, but when they have passed in, alack, how many labours and troubles do they bear? how many nights do they pass over without sleep? how many & how great dangers are they compelled to undergo? For the fury of that venomous dragon (which is the sword of that cruel parent, and of that jealous husband) doth always keep the fruit of that forbidden tree, and it often cometh to pass, that such men in one moment, do lose together their lives, riches, honours, and souls.  
After the same manner it were no hard matter to examine the lives of covetous men, serving the world, and catching at by all means by force and favour, the vainglory of it, in whose tragedies we might behold a merry protasis, but a lamentable and mournful epitasis: for this is the nature of that Babylonian cup, which without is gold, but within full of poyfon. These things being thus, what I pray thee (in thy judgement) is the glory of this world, but the singing of Sirens? sweet, but a deadly potion? a Viper, artificially painted without, but within full of venomous poison? If the world fawn upon thee, it doth it, that it may deceitie thee; if it exalt thee, it doth it, that thy fall may be the greater; if it make thee merry, it doth it, that it afterwards with sorrow may break thy hart. It giveth all her goods with the mixture of incomparable heaviness and grief, and that with the greatest usury. If a son be borne unto thee, and soon after die, thy sorrow will be sevenfold greater than thy joy was. The thing lost, more afflicteth us, then found joyeth us: sickness more excruciateth us, than health gladdeth us: injury more tormenteth us, than honour contenteth us: insomuch that I am altogether ignorant, why it is so effected by nature, that evils do more afflict us, then good things do rejoice us. All these things being well considered of, they do show unto us clearer than the noon day, how vain, deceitful, and fraudulent the felicity of this world is.   

¶ The conclusion of all this aforesaid.  
THou hast here seen my brother, the true figure of this world, although with another face, than it outwardly carrieth. Behold therefore now, what the felicity of the World is; how short, 
What the world is.  miserable, dangerous, blind, sinful, and deceivable; and according to these; what other thing is the world, but (as a certain Philosopher was wont so say) a Casket of sorrows and grievances, a School of vanity, a Labyrinth of errors, a dungeon of darkness, a market place of cousenages, a way beset with thieves, a ditch full of mud, and a sea continually tossed and troubled with storms and tempests? What other thing is the world, but a barren Land, a field full of thistles & weeds, a wood full of thorns, a flourishing garden, but bringing forth no fruit? What is the world, but a river of tears, a fountain of cares, a sweet poison, a tragedy pleasantly framed, and a delightful frenzy? What good things I pray thee are found in the world, which are not counterfeit? and what evils which are not so in deed?  
The world's rest hath labour, the security of it is without ground, the fear of it is without cause, the labours of it without fruit, the tears without purpose, and the purposes without success, the hope of it is vain, the joy feigned, and the sorrow true. By all which it is no difficult matter to see, how great the kindred is between the world and hell: for hell is no other thing but a place of punishments and sins, and what other thing else is seen in this world? The Prophet testifieth this when he saith; 
Psalms, 55.  Day and night iniquity goeth about it upon the walls thereof: both wickedness & mischief are in the midst of it. These be the fruits of the world, these the merchandise, this is the traffic of it, which at all times and in every place is exercised: so that thou seest that the world may justly be termed hell. In this account Saint Bernard had this world, 
S. Bernard.  when he said; But for that hope which we have of the life to come; 
The world a hell.  this world did not much differ from hell.   

¶ That true rest and tranquility is found in God alone.  
NOW we have declared and shown how miserable and deceitful the felicity of this world is, it remaineth now that we prove that true felicity & tranquillity, as it is not to be found in the world, so it is only to be found in GOD alone: which demonstration, if it were rightly understood of the men of this world, they would not be so careful for it, nor so tied and fettered into it, as they are. And therefore I think that it will be worth the labour, if I shall add this manifest truth unto the precedent, and establish it not so much by the authority and testimonies of faith, as by reasons. Therefore first we must know, that no creature can perfectly rest and be at quiet, so long as he cometh not to his last end, which is his last perfection agreeable unto his nature. For so long as he cometh not thither, he must of necessity be unquiet, as that creature, that suffereth violence by reason of some defect.  
Dost thou then demand what and who is the last end of man? 
Obiective beatitude.  in whose hand his felicity is placed? what is that, that the Divines call the obiective beatitude? I cannot deny, but that it is God, who as he is the first beginning of man, so is he also his last end. And as it cannot be, that there should be two first beginnings, so it is imposibble, that there should be two last ends. For this were to make two Gods. Furthermore, if God be the last end of man, he is also his last beatitude and felicity; but it is impossible that there should be two last ends, or two felicities. Therefore it cannot be, that without God there should any felicity be found. 
A similitude.  For even as a Glove is made for the use of the hand, and a scabbard, that a sword may be sheathed in it: So also the hart of man is created for the use of God, neither without him can any rest be found. The reason is, because seeing that the principal subject of felicity is in the understanding and will of man, so long as these two faculties are not quiet, so long cannot man be quiet. But because it is without controversy, that these two faculties cannot be quiet, but only in God, therefore these two faculties are never at quiet, until they find out some universal object, wherein are all good things. Which when it is once known and loved, then there is nothing further, that the understanding desireth to know, 
Only God can satisfy the hart of man.  or the will to love. Hence it is, that nothing created, although it be the empire and rule of the universal world, can satisfy the hart of man, he only being excepted, for whom it was created, that is God alone. Plutarch reporteth of a certain Soldier, who through many degrees of dignity, at the length came to be made Emperor. Now when he had attained so great honour, and found not that quiet and peace in it, which before he promised to himself to be in this estate, he said: I have runned through all the degrees of all dignities, but I have not found quietness and tranquillity in any of them. Neither is it any marvel, because that which is created for God, without him cannot find any quiet or rest.  
But that thou mayst understand this the better and more manifestly, behold the Seaman's needle, and it will teach thee this so necessary Philosophy. 
The nature of the Seaman's needle.  It is the nature of that Iron, that in what part it hath touched the loadstone, that that part always looketh towards the North. For God, who hath created this stone, hath bestowed upon it this natural inclination. Thou seest, the experience of the thing teaching thee, how that needle runneth, and turneth to and fro, and with great unquietness moveth to every corner, until it hath found that pool, & then it resteth and standeth unmovable, no otherwise, then if it was fastened down with a nail. So hath God created man, and hath infused into him a certain natural inclination and readiness, that he should always look to his maker as to the pool and his last end. Therefore so long as he is without him, like that needle he is unquiet, yea, if he was the Lord of the whole world: But turning and directing his hart to God, forthwith he resteth, and as that needle standeth unmovable; for in him he findeth rest. Of this is followeth, that he is only happy, who possesseth God, and that he cometh the nearer unto happiness, who goeth the lesser way from God. But because the righteous in this life are the nearer unto God, therefore they are the more happy, albeit the world knoweth not their felicity. The reason is, because this felicity consisteth not in a sensible and corporal pleasure, as the Epicures said, and after them the Moors of Mahometistes, and after them the wicked and ungodly Christians, who with their mouths deny the law of Mahomet, but in their lives follow it, and diligently observe it, neither seek for any other Paradise in this life, then that of the Saracens. Therefore true felicity consisteth not either in the body, or in external things, but in the Spirit, and in spiritual blessings, and invisible, as both the Philosophers of sounder judgement, and also good Christians (although after a divers manner) do avouch and affirm. The Prophet would signify the same thing, 
Psal. 45.  when he said: The King's daughter is all glorious within: her clothing is of broidered gold. In which she hath so great peace and quite, as all the Kings of the earth never had nor shall have the like: unless we will say that the Princes of this world, have greater peace and quiet, than the friends of God: which besides that it is false, many Princes themselves have also denied, who tasting of the sweetness of God, have forsaken their dignities and riches; amongst whom S. Gregory was one, who tried both estates and fortunes: 
S. Gregory deplored the loss of his quiet & sweet solitary life.  when he was promoted to high dignity, and to be a Bishop, he was wont much to deplore his estate, and to wish for his former peaceable, quiet, and sweet life, no otherwise then he is wont to do, who languisheth for the desire of his Country and liberty, being in servitude and slavery.   

¶ Those things which have been spoken are proved by examples.  
But seeing that this error and deceit is so great and universal, I will adjoin another reason no less effectual than the former; by which the lovers of this world may easily understand, how impossible a thing it is to find that felicity in it, which they desire. Thou must therefore presuppose that many more things are required, that a thing should be perfect, then that it should be unperfect. For that any thing should be perfect, two perfections are required together: but that it should be unperfect, one only imperfection is sufficient. These things being presupposed, proceed after this manner; That any man should have perfect felicity it is required, that he should have all things according to his heart's desire: and if one only thing be mixed with the rest, which pleaseth not, that will be sufficient, th●● 〈◊〉 both is, and may be called miserable, albeit all other things 〈◊〉 make him happy and blessed.  
I have seen many men of high degree, whose Lands ha●e yielded them large and rich revenues, who notwithstanding have always lived in heaviness: for that discruciatement was much greater, which they had conceived by the frustration of that they desired, than the joy which they reaped of all other things. For it not to be doubted, but all that they possessed, did not so much glad them, as that only appetite afflicted them, which had the denial, because to possess many things, maketh not a man quiet, but to have satisfied & contended his will. Which thing amongst others, Saint Augustine doth excellently declare in a book of the manners of the Church, 
Aug. of the manners of the Church, 1. book & 3. chap.  in these words: In my judgement, he is neither said to be happy, who hath not that he loveth, whatsoever it be: neither he that hath that he loveth, if it be hurtful: neither he that loveth not that he hath, although it be the best thing. For he that desireth that he cannot obtain, is vexed: & he that hath obtained what was not to be wished, is deceived: and he that desireth not, that which is to be obtained, he is not of a well disposed mind. Whereupon it is inferred, that our felicity consisteth in the possession and love of the chiefest good, neither any other to be true without it. So that these three things, possession, love, and the chiefest good, make a man blessed and happy. Without which, no man at any time shall be blessed and happy, whatsoever he be.  
Although I could allege very many examples for the confirmation of this conclusion, yet we will content ourselves, with that one of Haman so well beloved of King Assuerus: for when as he was happy in all things in the judgement and sight of the world, he thought great injury was offered unto him, because Mardocheus did not rise up unto him when he pas●ed by. Wherefore, calling together his friends and his wife, he laid open before them the greatness of his riches, and the multitude of his children, and what great glory and honour the King had bestowed on him, above all other Princes and servants, how he had exalted him, and set him above them all. Yea Hector the Queen, said he, hath called no man in with the King to the banquet, that she hath prepared, save me: and to morrow am I bidden unto her also with the King. But all this doth nothing avail me, as long as I see Mardocheus the jew sitting at the King's gate, not yielding me that reverence I desire. Mark then this place, & thou shalt see, 
No man happy in this world.  that this one small thing, more disturbed and troubled his hart, than all his other prosperities could make it happy. Consider also, how far a man is of in this life, from that peace and manquilitie of mind, and how near unto disturbance & perturbation. Who then in this world is found, who can effect this, that he should not be miserable? What Kings or Emperors are found, to whom all things succeed according to their desire, and to whom some thing happeneth not, which disturbeth and disquieteth their minds? For although in this respect that a man is a man, no adversity doth touch or come near unto him, yet who can escape all the mischances of fortune, who can avoid the infirmities of the body, or eschew all the fears, fantasies, and vain imaginations of the soul, which a man feareth without reason of fear, and so is many times afflicted without cause.  
If all these foresaid reasons being so evident cannot convince thee, and thou requirest more reasons rather from experience, than reason, go to wise Solomon, and he, as one that hath long sailed in this Sea, with greater prosperity than any other, trying and experimenting all kinds of the delicacies and pleasures of this world: he, I say, will saythfully instruct thee in this matter, what he hath seen, and what he hath tried; he will tell thee, if perhaps he hath other where found, that which satisfied his appetite, if thou shalt demand of him what it was, he will answer thee, saying: 
Eccle, 1,  Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity. Believe him, thou shalt not be deceived: we may safely trust a man so well experimented. For he doth not speak unto thee of his theory and speculation, but of his experience and practice; he doth not tell thee of those things he heard, but which he saw and proved. Do not think, that thou thyself, or any other, can discover more novelties, and heretofore unheard of, than he heath discovered and tried. For what Prince ever lived in the world, that was wiser, or richer, or more glorious, or famouser than Solomon? Who ever tried more kinds of delights, of sports, of hunt, of singing, of women, of ornaments, of ridings, and of all other things, than he did? And when he had tried them all, he reaped no other fruit by them, then that thou hast heard. Why wilt thou now experiment that, which hath been already experimented? persuade not thyself that thou canst find that, which he found not. For thou hast none other world to search for it, then that that he had. And if all pleasures could not quench the thirst of this King in so plentiful a vintage, do not think that thou canst quench it after him, in this lean & barren gleaning time of Grapes. He bestowed his time to this only study, and perhaps for this he fell into Idolary: as saith Saint Jerome, writing to Eustochium. Why then wilt thou make such havoc of precious time, without expectation of any profit? Yea because men rather credit experience then reason, peradventure God permitted, that this King should make trial of all pleasures, delights, and recreations, and of whatsoever the world loveth, that after he had tried them all, he might give that testimony and verdict of them, which even now thou hast heard: and that this one labour should be instead of all other labours, and this one man's error, should remedy the error of many, that they might bestow their time, and cost more profitably.  
Which things seeing they are so, not without cause we may cry out with the Prophet; 
Psalms, 4.  O ye sons of men, how long will ye turn my glory into shame, loving vanity, and seeking lies? With good reason he nameth vanity and lies. For if in the business & assayres of this world, there were no other thing but vanity, it were a small evil: but there is another greater evil in it, that is, lies, and the false & counterfeit appearance of things, by which they persuade men that they are something, when they are nothing. Wherefore, the same Solomon saith; Favour is deceitful, and beauty is vanity. 
Psalms, 31.  It were somewhat tolerable, if it were but vain, but it is also deceitful. For vanity being known, cannot much hurt: but that which is vain, and appeareth not to be so, 
The world an hypocrite.  that is especially evil and dangerous. By this it appeareth, how great an hypocrite this world is: for even as hypocrites are studious to cover and palliate their defects: so rich men do labour, that they may dissemble and hide their miseries, by which they are excruciated. They would be accounted Saints, when they are sinners; and these happy when they are wretched.  
Come nearer, and if you please open and search the vain, put thine hand into their bosom, & thou shalt see how those things strive and fight, which outwardly seem so, with those things, which in verity lurk within. Certain herbs & plants grow in the fields, which a far of seem very beautiful: but when thou comest nearer them, and gatherest of them, they are either altogether leaves, or send forth a stinking and pestilent savour, which a man forthwith casting away, correcteth the error of his eyes by the touch of his hands. Such certainly are they, that seem to be the rich and great men of this world: for if thou beholdest their magnificency, pomp, & the height of their dignity, the stateliness of their houses, their servant, & flatterers, thou wilt think them the only happy men; but if thou shalt come a little nearer unto them, and shalt narrowly pry into the secrets of their houses, and into the corners of their souls and consciences, thou shalt see that there is great difference between these things, and the external appearance & outward show. Whereupon many, who have thirstingly desired their estate and condition, viewing it a far of, but a little after more nearly looking into it, have rejected and refused it, as we read in many histories of the Heathen. In the lifes also of the Emperors, it is reported, that there have been some of them, who when they were elected to that high estate of dignity of their whole Army, for a time have resisted that election, neither would accept of that sovereignty offered unto them, because they very well knew, what pricking thorns lay hid under that Rose so fair and beautiful to the sight. Therefore, o ye sons of men, created according to the Image and similitude of GOD, redeemed by the blood of Christ, adopted that ye may be fellow citizens with Angels, how long will ye love vanity? and seek after lies? Do ye look for peace and rest in these false and counterfeit apparitions, which they never gave, nor will give? To what end do ye forsake the table of Angels, and seek to fill your bellies with the swash of Swine? To what end do we leave the sweetness and odoriferous fragrancy of Paradise, for the bitterness and stinch of this world? Why are not the calamities and miseries which you suffer daily, sufficient to warn you to fly the outrageousness of this cruel Tyrant?  
Pardon me (gentle Reader), we seem in this respect not to be much unlike a harlot, who hath prostituted herself unto an Apple-squire or a Pander, he eateth, drinketh, and sporteth with her, until all be consumed that she hath; after that he doth flout and beat her, neither vouchsafeth he her a fair word: the nevertheless doting on this knave, the more he beateth her, the more she loveth him. Therefore, recapitulating all that hath been spoken, if it hath been proved manifestly by so many reasons, examples, and experiences, that that peace and felicity which we seek for, cannot be found but only in God, and not in the world; why do we seek for it without GOD, and not rather in him? 
S. Augustine  This is that which Saint Augustine puts us in mind of, when he saith; Run thorough the sea, the land, and all things; search the world throughout, every where thou shalt be miserable, unless thou runnest to GOD, and he by thy refuge.   

¶ The Conclusion of all this first Book.  
THerefore, of all those things, which have been handled at large throughout this whole first book, this at length is gathered; That all the kinds of goods and blessings, which man's hart can obtain in this life, are found in Virtue: whereupon it is further collected, that Virtue is a good so universal and so great, that neither in Heaven nor in Earth any thing can be found, which may be compared with her, but only God alone. For even as God is a goodness so universal, that in him alone are found all the perfections of all good: so after a certain manner the same are found in Virtue. For we see in things created, that some are honest, some beautiful, some profitable, some acceptable, or having some other certain perfection: amongst which, that is wont to be so much the more perfecter, and worthier of love, by how much it more participateth of these perfections. Which thing if it be so, 
In virtue all perfections are found.  how great love is Virtue worthy of, in which alone all these perfections are found? For if we speak of honesty, what is more honest than Virtue, which is the fountain and root of all honesty? if of honour, to what is more honour and reverence due then to Virtue? If we seek for beauty, what is more beautiful than the image of Virtue? If her beauty might be seen with corporal eyes, 
Plato.  said Plato, she would allure the whole world unto her. If we respect profit, what thing is more profitable and supported with greater hope than Virtue? for by Virtue we obtain the chiefest good. 
Prou 3.  Length of days, and gifts of eternity are in her right hand, and in her left hand riches and honour. If thou art delighted with pleasantness, what greater delight canst thou wish for, than a peaceable and a good conscience, the sweetness of charity, of peace, and of the liberty of the children of God, that in the mean time I may say nothing of the consolation of the holy Ghost, which is most sweet and pleasant.  
If thou desirest a perdurant and lasting name; 
Psal. 112.  The righteous shall live, and shall be had in everlasting remembrance. But the memorial of the wicked shall perish with them. 
Psal. 9  If thou be desirous of wisdom, that thou mayst find the way that leadeth to heaven, and the means that direct to this end; there is no mean more certain than Virtue, which leadeth unto God. If thou desirest to be gracious, and acceptable among all men, there is not any thing more gracious or more conducent to it then Virtue. 
Cicero in Loeli.  For, as Cicero saith, nothing is more amiable than Virtue, nothing that more allureth men unto love; seeing that for virtue and honesty we love them, whom we never saw. Such force it hath (which is more) that we love it in an enemy. Even as of the conveniency and proportion of the members and lineaments, 
A similitude.  and of the humours of the natural body a certain beauty ariseth, which is acceptable to the eyes of men: so of the order and virtuous frame of the life, laudably led and form, so great a beauty proceedeth, that not only it is most acceptable to the eyes of God and Angels, 
Virtue is loved in an enemy.  but it is also amiable and beloved of perverse men, and enemies. That is truly and simply good, which is good in every respect, neither hath any evil in it. Therefore God not without cause sendeth this honourable embassy to a righteous man, which we have set in the forefront of this book, and now again repeat in the end. Say ye, surely it shall be well with the just. Say ye so, because he is borne under an happy star, and that he shall die in a good hour; because his life and death is blessed, and whatsoever after death shall beside him. Say ye so unto him, because all things shall go well with him, as well prosperous as adverfe; as well things pleasant, 
Rom. 8.  as heavy; both in quietness and in labour. For all things work together for the best unto them that love God. Say ye unto him, although the world be turned topsey turvey, and the elements confounded, if heaven be ruinated and disturbed, let not him fear: yea, then let him lift up his head, because the day of his redemption is at hand. Say ye, surely it shall be well with the just. Because a blessing is prepared for him, which in excellency exccedeth all blessings, that is God himself: and that he is free from all evil, and from the tyranny of the devil, which is the worst of all evils. Say ye, surely it shall be well with the just. For his name is written in the book of life; and God the father hath adopted him for his son, & the holy Ghost to be a lively temple unto him. Say ye, surely it shall be well with the just. For that estate which he hath gotten, is happy & blessed in every respect. And if at any time in any temporal matter it seemeth less happy, if this be patiently borne, it is turned unto him for a greater good: for that which seemed a lose, unto him that is patiented, is made a gain unto him; & his labour becomes a reward, and his war victory, 
Gen. 31.  and a perpetual crown. As often as Laban changed the wages of jacob his son in law, he thought that it was profitable unto him, & hurtful to his son in law; but it fell out clean contrary, for it was unprofitable unto him, and profitable to his son in law. Wilt thou then, my brother, be so cruel to thyself, and such an enemy, that thou shouldest linger to embrace so great a blessing, which promiseth on every side so great good unto thee? What counsel is more wholesome? what more profitable condition or estate of life canst thou follow? Blessed are those that are upright in their way, 
Psalm. 119.  and walk in the law of the Lord, saith the Prophet: a thousand times blessed are they, and blessed again, that keep his testimonies, and seek him with their whole hart. If a good thing, as the Philosophers say, be the object of our will, and by how much the more any thing is good, by so much the more it deserveth to be loved & desired: What I pray thee doth make thy will so sottish and insencible, that it tasteth not, nor embraceth this so universal a good? O how much better did that King, who said: I have chosen: the way of thy truth, 
In the same Psalm.  and thy judgements have I laid before me. I have cleaved to thy testimonies o Lord. And in another place: O Lord, I have laid up thy commandments in mine whole hart: He saith not in a corner, not in his hand, but in the midst or in his whole hart, which is the beginning of life; the chiefest & the best place of all others: as if he had said, This is my best part, in which I contrive and determine of all my business, and all my cogitations are in it. The men of this world do contrarily; for vanity possesseth the chiefest room of their hearts, and God's law lieth obscured and hid in some corner. But this holy man, albeit he was a King, and troubled with many businesses of his kingdom; yet he put them all under his feet; but placed the law of his Lord in the midst of his hart. What hindereth then, why thou dost not imitate this good example, and embrace so great a good. For if thou respectest the bond of the obligation, what greater obligation can there be, then that which is between God and man, or only for that cause, that he is, what he is? All the obligations of this world are not worthy of this name, if they be compared with this, as we have said in the beginning of this book. If thou lookest unto the benefits, what benefits can be greater or more excellent than those, that we receive from the hand of the Lord? For besides that he hath created us, and redeemed us with his blood, we have received from him all that we possess both within and without, our body, our soul, life, health, riches, grace, (if so we have it) the continuance of our life, our purposes, the desires of our hearts, and all that which hath the name of essence, or of goodness, we receive it I say originally from him, who is the fountain of all essences and of all goodness. Words are wanting unto me, by which I might set out her profit; let Angels utter it, and not men. For what greater profit can there be then to enjoy eternal glory, & to be freed from everlasting pain, which is the reward of Virtue? If the temporal commodities of this world do rather move us, what commodities can be more excellent, or of greater valuation, than those twelve privileges and prerogatives, which Virtue and the virtuous do solace and delight themselves, the least of which is of more force and validity to quiet a disturbed mind, than all the dignities and treasuries of this world. I kow not truly, what more may be put into the balance, to weigh and poise those things, which are promised to Virtue, and to her lovers.  
The excuses also & cavillations, which the men of this world are wont to bring for their defence, are so overthrown & spoiled of us, that I do not see where such may find a small hole or cranny to escape through, unless perhaps of set purpose & pretenced malice they shut their eyes and ears; that they might not see nor hear this manifest and evident truth. What remaineth, but that the perfection and beauty of Virtue being seen and known; thou say with Solomon, speaking of Wisdom, the companion and sister of Virtue: 
Wisdom. 8.  I have loved her, and sought her from my youth: I desired to marry her, such love had I unto her beauty. In that she is conversant with God, it commendeth her nobility: yea, the Lord of all things loveth her. For she is the Schoolmistress of the knowledge of GOD, and the chooser out of his works. If riches be a possession to be desired in this life, what is richer than wisdom, that worketh all things? For if prudence worketh, what is it among all things, that worketh better than she? If a man love righteousness, her labours are virtuous: for she teacheth soberness and prudence, righteousness, and strength, which are the most profitable things that men can have in this life. If a man desire great experience, she can tell the things that are past, and discern things to come: she knoweth the subtisties of words, and the solutions of dark sentences: she foreseeth the signs and wonders, or ever they come to pass, and the success of seasons and times. Therefore I purposed to take her unto my company, knowing that she would counsel me good things, and comfort me in cares and griefs. Hitherto the Wiseman.  
Therefore nothing remaineth, but that we conclude this matter with the words of Saint Cyprian, 
Cyprian in his 2, book, and 2, Epist.  taken out of an Epistle to a friend of his, written of the contempt of this world; Therefore, saith he, there is one peaceable and faithful tranquillity; one solid, firm, and perpetual security, that if any one be taken out of the whirlwinds of this turbulent world, and be founded and anchored in the haven of safety, he lifteth up his eyes from the earth to heaven, and being admitted to the Lords fellowship, and now being near unto his God in his mind, whatsoever amongst human things seemeth great and lofty unto others, he glorieth that it lieth within the circumference of his conscience. Now he can desire, nor covet nothing of the world, who is greater than the world. How stable and unfoyled a defence is it, how celestial a guard abounding with perpetual good things, to be delivered from the snares of this entrapping and enthralling world, & to be purged from these earthly dregs and incorporated into the light of eternal immortality? Let him consider of this, and view it well, over whom the deceitful dangerousness of this pernicious enemy before raged & tirannized; we are compelled more to love, when we know and condemn what we were, and see what we now are and shall be. Neither is this work brought to pass by rewards, bribes, and the power of man, but it is the free gift of God, and easily obtained. As the sun shineth of his own accord, the day is enlightened, a fountain streameth, and a shower falleth; so the heavenly spirit infuseth itself. Afterwards the soul beholding heaven, and knowing her Maker, she being higher than the earth, and more noble than any earthly power, beginneth to be that, which she believeth herself to be. Only thou whom the heavenly warfare hath appointed a Soldier in these spiritual wars, hold and keep thy standing incorrupt, and fenced with religious virtues, use continually either praying or reading: Sometimes talk thou with God, and sometimes God with thee: let him instruct thee with his precepts, let him have the guiding and ordering of thee: whom he maketh rich, no man shall make poor. There can be no penury, where the heavenly bounty hath filled and blessed. Now coffers stuffed with crowns, now stately Palaces, and gay buildings will seem base and vild unto thee; when as thou knowest that thou thyself are more beautified and adorned, being a house in which the Lord sitteth as in his temple, and where the holy Ghost dwelleth. Let us trim up this house with the ornaments of innocency, let us enlighten it with the sunshine of righteousness. This house shall never decay through age, neither shall the deckings of it wax old. Whatsoever things are counterfeit, are not lasting, neither do they yield any stability to the possessors, which have not the truth of possession. This perpertually continueth with a colour undecayed, with honour untainted, and with splendour unobscured; it cannot be abolished nor extinguished, it may be only converted, into further perfection, the body being glorified. Hitherto Cyprian. Whosoever therefore is moved with the reasons and arguments, which copiously we have handled in this book (the grace of God and Divine inspiration assisting, without which all is done in vain) and desireth to embrace so great a blessing of Virtue; let him read the book following, which delivereth and handleth the method and order how to come unto Virtue.  
The end of the first book of the Sinners Guide.      

the Sinners Guide.  
Written in the Spanish tongue, by the learned and reverend Divine, F. Lewes of Granada.  
¶ Since translated into Latin, Italian, and French,  
And now perused, and digested into English, by Francis Meres, Master of Arts, and student in Divinity.  Romans 12. verse, 2. 
¶ Fashion not yourselves like unto this world, but be ye changed by the renewing of your mind, that ye may prove what is the good will of GOD, and acceptable, and perfect.  
AT LONDON, ¶ Printed by I. R. for john Flasket and Paul Linley. Anno Dom. 1598.   

THE PROLOGUE of the second Book.  
IT sufficeth not to have persuaded man to embrace Virtue, unless also we teach him the manner & way how to come to virtues palace. Therefore after we have in the former Book delivered many reasons, and those very forcible and persuasive to move the hearts of men to the love of Virtue: now it is meet that we come to the practice and use of it, and that we set down many counsels and sundry documents, which are profitable, and which as with a hand may lead men unto Virtue. It is the first step unto Virtue (as a certain Wise man saith) to fly vice; after which a man may speedily and without cumbrance, prepare himself to the exercise of Virtue. Therefore we will divide this doctrine into two parts: In the first part we will entreat of the commoner vices, and will set down remedies convenient for the same. In the second, we will speak of Virtues. But before we enter the lifts of this tractate, we will send before, two conducent advices, and needful institutions, which are most necessary for that man, who hath purposed and determined with himself to enter into this way.   

THE SECOND BOOK of the Sinners Guide. In which, doctrine appertaining unto Virtue is handled, and divers instructions are set down, which teach how a man at the length may come unto Virtue.  

The first advice and instruction: which is very necessary for that man that desireth to serve GOD. CHAP. I.  
THat man that now purposeth to consecrate himself to God's service, and determineth to lead a new life, before all things he must resolutely persuade himself, that this endeavour is acceptable above all others, and he must so esteem of this resolution, as it deserveth. I say, that he must firmly and confidently believe, that this purpose is of greater moment, & a treasure more rich, & a work more wisely taken in hand then any other, which in this world mortal men admire and love. Yea, he must think with himself, that besides this there is none other wisdom, none other treasure, nor any other necessary business in this world. Learn o▪ Israel, saith the Prophet, where is wis●●●●, 
Baruch, 3,  where is strength, where is understanding, that tho● m●ist know also from whence cometh long continuance of life, and where the light of the eyes, and peace is. Not without cause therefore, the Lord saith by jeremy; Let not the wise man glory in his wisdom, 
jerem, 9,  nor the strong man glory in his strength, neither the rich man glory in his riches. But let him that glorieth, glory in this, that be understandeth, and knoweth me. For this is the whole sum of Christian Philosophy.  
Although a man be wise, yet if his wisdom be not joined with virtue, he hath not wherein to boast or glory. To the embracement of this virtue, all the holy Scriptures invite us, which so often, and by so many ways and means, do commend unto us this exercise, as especially profitable and necessary. To this exercise the holy Scriptures do chiefly invite us, which by so divers ways and sundry means do commend Virtue unto us. To this all the creatures, as well heavenly as earthly do exhort us. To this the voices and clamours of the Church do provoke us: to this, all laws human and divine do direct us; to this infinite examples of the Saints do lead us, who being full of heavenly light, have despised the world, and with the entirest devotion of their hearts have embraced Virtue, insomuch that many of them have merrily and joyfully suffered martyrdom; some of them being cut in pieces, some roasted upon Gridirons, and some burned to ashes, who would have suffered a thousand kind of other torments, rather than they would have offended the Divine Majesty in the least thing, or have lived a moment out of the favour of GOD. To be brief, all those things do allure us, or rather bind us to this exercise, which more copiously we have discoursed in the former Book. For all these things do increase and stir up a courage in us to strive for this mastery; because they declare unto us the greatness and price of Virtue.  
Every one of these severally, being diligently marked, and attentively considered of, is sufficient to demonstrate the greatness and weightiness of this business, but much more they altogether can do it; that by this, man may understand to what purpose it is, and of what great consequence to follow and embrace Virtue; how necessary and glorious a work it is, to yield himself wholly to virtues jurisdiction, and how meet and just a thing it is, at the length to aspire and attain unto her, as hath already been said, and hereafter shall be shown. And this is the first document and instruction, which appertaineth unto this business.   

Of the second instruction and advice, which that man must follow, who will come to the service of God. CHAP. II.  
THE second instruction and document is (seeing that the business is of so great dignity and worth) that a man offer and yield himself with a merry and cheerful hart, to bear all the blows and strokes of adversity and tribulation, which customarily are wont to happen to them, who lo●e God; so that he account all things base and vild, and willingly contemn them for the love of God, that he may victoriously return from this glorious combat; setting this before his eyes that nature hath brought forth nothing into the world, excellent, and precious, which hath not some difficulty.  
Because in that moment, wherein man purposeth to relinquish and forsake his vices, and to follow and embrace virtues, the powers of hell are troubled, the Prince of darkness mustereth his forces, and armeth his Catchpoles, fiends, and all his damned crew against this freshwater Soldier of Christ. Forthwith the flesh a lover of all filthy and obscene pleasures, inclined to evil from the very birth, after it was infected with the deadly poison of that infernal Serpent, with great importunity soliciteth him, assaying by all possibilities to bring him back to his accustomed delights. The custom also of corrupt manners, which can do as much, 
Evil cu●to●e  as Nature herself, doth hardly brook this alteration, and showeth that it will be most difficult to bring it to pass. For even as it is very hard to withdraw a great river from his natural course, 
A similitude.  which by many years it hath been accustomed to, to another current; so also it is very ha●d ●●a●a man should change his life, which many years he hath led, and should assume another. 
The world.  The world also, which is more cruel and fierce than the most furious and tyrannous beast, & which is armed with very many most pestilent and pernicious examples, which are in it, will come tempting this new Soldier of Christ with her pomps and vanities, and soliciting him with her evil and lewd examples of sinners, or terrifying him with her persecutions, which are procured of evil men and wicked tyrants. And as though this were not sufficient, 
The devil.  not any whit behind these, that most subtle, mighty, and ancient deceiver the devil will hasten, who will impugn thee no less perniciously than the rest, and he will do according to his wont, that is, he will with all might and mean persecute and set upon these, which are of late become his enemies, and casting off his yoke have newly begun to rebel.  
On every side therefore difficulties and wars will grow and arise, all which temptations it is requisite that he expect as presupposed and foreseen, that if at any time they invade and impugn him, they may not seem unto new or unthought of, and that he remember that most prudent counsel of the Wiseman: My son, 
Ecclesiast. 2, , if thou wilt come into the service of God, stand fast in righteousness and fear, and prepare thy soul to temptation. For this aught to be most assured unto him, that coming to the service of God, he cometh not to plays & pageants, not to banquets or feasts; but he must take up his shield and spear, being harnessed with his coat offence for the battle. For albeit that it is true, that we have many helps and supportations in this life, as we have said before, nevertheless it cannot be denied, but that many difficulties do offer themselves in the beginning, which the young Soldier of Christ ought to have premeditated, lest they come as at unawares and discourage him: and let him always have in mind the reward and price, for which he fighteth, that it is of so great value, that it deserveth this, and much more.  
But least this fear inflicted of his adversaries should discourage him, 
More for us then against us.  or dash him out of countenance, let him think that they are much more, and more powerful that are for him, than they that are against him. For although on that side that sin standeth there area great multitude of conspirators, yet on virtues side the favourers and defenders are stronger and more powerful. For, as we have said, the Divine grace is opposed to our corrupt nature; God to the devil; good custom to evil; an army of Angels to the multitude of evil spirits; good examples and the fellowship of the Saints, to evil examples and persecutions; and the consolations and comforts of the holy Ghost, to the delights & pleasures of the world. Neither is it to be doubted, but that every one of these is stronger and mightier than his contrary. Because grace is stronger than nature, God then the devil, good Angels then evil, and spiritual delights and pleasures are much more forcible and effectual then carnal.   

THE FIRST PART OF THE SECOND BOOK OF THE SINNERS GUIDE. Which entreateth of vices, and their remedies.  

Of the firm and resolute purpose, which a Christian ought to have, that he may not do any thing hereafter, which is sin. CHAP. III.  
THE two former instructions being set down as the principal foundations of this whole building, the first and chiefest thing that a man must do, that he may be disposed and fit to offer and consecrate himself to the Divine worship, 
A firm resolution is to be planted in the soul.  and to the exercise of Virtue, is to plant in his soul a firm and resolute purpose, that he will never hereafter fall into sin, by which he might lose the favour of his Saviour, and the enjoying of his blessings. This is the chiefest foundation of a spiritual life; this is that by which the friendship and favour of God is kept, and the hope of the kingdom of heaven. In this Charity consisteth, and the spiritual life of the soul. This is that that maketh the sons of men the sons of God, temples of the holy Ghost, lively members of Christ, and maketh them partakers of all the spiritual blessings of the Church. So long as the soul persevereth in this determination, it abideth in Charity, & in the state of salvation; but so soon as it steppeth back from it, it is blotted out of the book of life, and is registered in the volume of perdition, and is transported to the kingdom of darkness. So that this business being well considered of, it seemeth, that as in all things as well natural as artificial there is a substance and an accident, between which there is this difference, that the accidents being changed the substance still remaineth; even as the pictures of an house being defaced, 
A similitude.  and the furniture spoiled, the house notwithstanding standeth firm on the foundations, albeit not with the same perfection; but if the house fall, which is the substance, than nothing remaineth: after the same manner, as long as this holy and sanctified purpose standeth firm and fast in the soul, the substance of Virtue standeth unmovable; but if that fail, forthwith all things fall. The reason of this is, because the whole foundation of a godly life consisteth in Charity, which is to love God above all things: but he loveth God above all things, who above all things hateth sin: for only through sin this charity and love of God perisheth. For even as adultery is the most contrary thing to marriage; so that which is most contrary to a godly and virtuous life is sin: for this killeth Charity, in which this life consisteth. For this cause the Martyrs have suffered so grievous and horrible torments, not refusing to be roasted, to be fleane, and to be cut in pieces, to be bowelled, to be racked, to be torn in pieces of wild beasts, rather than they would sin, by which they might lose the favour of God, yea, although it was but for a moment; not being ignorant in the mean time, but that they might repent after the offence done, and might be again entertained into favour: as Saint Peter was, after that he had thrice denied Christ. Nevertheless, they had rather suffer all the torments of the world, then for so short a time to want the Divine favour. Of this every where we have many examples, but amongst others of three women; one of the old Testament, the mother of the seven sons in the Maccabees, and two under the new Testament, one of which is called Felicitas, the other Symphorosa, each of them in like manner the mother of seven Sons. All these three were present, at the tortures and martyrdom of their sons, and seeing them to be rend and torn, and the flesh with the skin to be pulled from the bones, until their bowels and entrails gushed out, they did not only not faint, beholding so sorrowful a spectacle, but they comforted their sons, and encouraged them, admonishing them to fight manfully for the faith and obedience of God. At length they also with their sons for the same cause most constantly yielded up their lives.  
But after these famous & illustrious examples, I will here set down another, which is rehearsed of S. Jerome, in the life of Paul the first inhabiter of the Wilderness. 
jorome in the life of Paul the Hermit.  The Tyrant, saith he, commanded another in the flourish of his young years to be brought into a most pleasant Garden, and there amongst the white Lilies and the red Roses, where a bright River made a delectable noise, & the wind made a pleasant ruffling among the leaves of trees, he commanded a soft bed of Down to be made, and that he might not roll himself off from it, he caused him to be left lying upon it, fettered with bonds of silk: to whom, when all the rest were departed, came a very beautiful harlot, who began to college & kiss him, & use all dalliance to ripen lust, and that which is a shame to be spoken, she dallied with his privities, that his body being thus provoked to lust, she might get the mastery over him. What this soldier of Christ might do, and whether he might turn, he knew not: whom torments had not conquered, now pleasure overcame. At length, being inspired from above, he bitten off his tongue, and spit it in the face of the harlot kissing him, and so he quenched the heat of his lust by the greatness of his pain. Surely a deed marvelous heroic, and such an one as hitherto hath not been found either in the histories of the Greeks' or Latins.  
Let these suffice to show, with how cheerful and manly a courage these Saints resisted sin. I could also allege other examples of them, who had rather be tumbled naked upon thorns, and in the deep of Winter be rolled upon snow and Ice, than they would satisfy the lust of their flesh, which burned in them, the devil blowing the coals. Wherefore, that man that determineth to enter into this way, ought firmly to fasten this purpose in his mind, more to esteem the favour of God, (as a just judge of things) than all the treasures of this world, and always to renounce the lesser, that the greater may be kept, when he is in the like need. In this he ought to ground his life; this aught to be his object in all his actions; let him earnestly crave this of God in all his prayers; to this end he receiveth the Sacraments of the Church. Let him gather this out of Sermons, and out of the reading of godly Books: let him take this out of the creation of the world, & the forming of all creatures: let him reap this fruit especially out of the passion of Christ, and out of the rest of the Divine blessings; for the fruit of these is not to offend him, to whom so great things are due: and according to the soundness of this holy fear and determination, let him measure the quantity of his profit, equalizing the strength and firmness of his purpose according to the greatness of the profit, so that by how much that is greater or lesser, by so much his resolution may be greater or lesser. Furthermore, even as he that would fasten a nail into a wall, 
A similitude.  is not content to have given one, two or three strokes with a mallet, but he so long smiteth it and forceth it forwards, until it stick fast: so this purpose and resolution, ought not to be sufficient for a man, there to stay, let it be what it will, but he must daily labour and endeavour, that of all things that he seethe, heareth, readeth, or meditateth upon, he take an occasion, whereby the love of God may more and more increase in him, that he may hate and abhor sin more and more. For by how much the hatred of sin shall more and more increase in him, by so much shall he perceive himself to have profited and fructified in the Divine love, and consequently in all virtue.  
But that he may more firmly persist and continue in this resolution, let him persuade himself, & assuredly believe, that if all the evils, pains, and sorrows of the world, from that time it first began, to this present hour, were put in one balance, together with all the punishments, which all the damned suffer in hell; and in the other balance one only sin were put, it is certain that he should rather prefer the escape from this sin, before all the rest, and fly from it more speedily then from all those tribulations and punishments; albeit the blindness of this Egypt, or of this world is so great, that men think far otherwise. Neither is it marvel, that the men of this world being blind, do not see this so great an evil, or that they being dead, do not feel a wound so hideously gaping: for it is not given to blind men to see any thing, although it be very great, neither to the dead to feel a wound, albeit it be deadly.  
Therefore, I being about to handle in this second Book the doctrine of Virtue which hath sin for her contrary, in the first part I will entreat of the irreconcilable hatred of sins, and specially of the remedies of them: for the roots of sins being plucked out of the soul, the plants of virtues may be more easily engrafted, of which we will speak in the second part. 
The proposition of this Book.  Neither only will we speak here of those sins, which are accounted horrible and abominable amongst men, but also of those, which the world reckoneth not of, and which they make no scruple to commit. We will begin with those seven mortal and deadly sins which are called capital, because they are the heads and roots of all other. This doctrine will be profitable, that a man, when he is mightily assaulted and tempted, may have refuge and recourse to this doctrine, as to a spiritual defence, and that out of many remedies, which are set down in this part, he may select and choose those for himself, which are more convenient for his purpose. It is true that many of these remedies are common for all kind of vices, yet some are particular, set down for certain vices, as when I say against Pride, against Covetousness, and so in the rest. Of these in this part we will speak, setting down special remedies for every sin, that the provision and furniture of spiritual Armour may be in a readiness always for us to use at all needs.  
We must consider & note in this place, that we have no need of Hercules his strength to fight in this spiritual combat, neither of winged feet to fly away, but of clear and bright eyes to see; for eyes are the chiefest weapons and instruments of this war; for we are not to fight against flesh & blood, but against most peevish and perverse devils, who are spiritual creatures. The reason is; because the first root of all sins, is the error of the understanding, which is the counsellor of the will. For this cause our adversaries do especially labour this, that they may corrupt our understanding; for the understanding being corrupted, the will also is corrupted, which is governed and guided of it; therefore they endeavour to colour evil with good, and to 〈◊〉 vice under the show and semblance of virtue, and so to hide the temptation, that it seemeth not temptation, but reason. For if they assault any man by ambition, by covetousness, by wrath, or desire of revenge, they persuade him, that it is altogether agreeable unto reason to desire this, that this or that affection desireth; and that it is against reason not to lust after that, that it lusteth after. After this manner they pretend reason, that they may so much the more easily deceive them, who are ruled by reason. Wherefore, it is very necessary that we should have sharp-sighted eyes, that we may see the hook lurking within the bait, lest we be deceived with the shadow and likelihood of goodness. Eyes also are necessary unto us, that we may see the malignity, filthiness, dangers and losses, which vices bring with them, that our desires may be restrained by this bridle, & may fear to taste that, which being tasted bringeth death. Hence it is that those beasts in Ezechiell, 
Ezech, ●.  which are the figures of holy men, were full of eyes round about, that thereby might be signified, how necessary these spiritual eyes are for the servants of GOD, that they may defend themselves from vices. Therefore of this remedy we will in this tractate especially entreat, to which we will also adjoin all others, which seem to bring any profit, as shall be more plainly seen in the discourse following.   

Of the remedies against Pride. CHAP. FOUR  
WE handling in this former part sins, & the remedies of them, will take our beginning from those seven, which are called capital, as it were the heads and fountains of all other. For even as the roots of trees being cut up, 
A similitude.  the boughs & branches, which receive life from the roots, do forthwith whither and perish▪ so those seven general & universal roots of all other vices being hewn in sunder, and utterly eradicated, suddenly also the vices will die, which are derived from them. For this cause Cassianus with great diligence writ eight books against these vices: in which kind of study, many other learned and grave men have imitated him 〈◊〉 they did see that these enemies being overthrown, others could not lift up their heads. The reason of this is, because all sins do originally flow from self-love: because every one of them is committed through the love & desire of some particular good, to desire which, this self-love pricketh us forwards. From this love those three branches do spring, of which S. john speaketh in his Canonical Epistle: 
1, john, 2,  which are; The lust of the flesh, the lust of the eyes, and the pride of life. Which (that I may express them by more known names) are the love of carnal delights & pleasures, and the love of riches and honours. These three loves are derived from that first. For from the love of pleasure three sins are engendered, Luxury, Gluttony, & Idleness. From the love of riches, Cou●tousnes ariseth, and from the love of honour, Pride. The other two, Wrath and Envy, serve each one of these perverse & corrupt loves. For Wrath proceedeth thence, that a man cannot obtain that he desireth; and Envy thence, that any one is preferred before us, or that any one hath obtained that we desired.  
Seeing therefore that these three are as the universal roots of all evils, from which all these seven sins proceed, these seven being destroyed, the whole Army of other vices shall be overthrown. Therefore all our study ought to be to this end, that we fight valiantly against these Giants, if we will triumph over all other enemies, who possess the Land of Promise. Among these vice's Pride is the most powerful, which is an inordinate appetite of our own excellency. The Saints do call this the Mother and Queen of all other vices. Wherefore, not without cause amongst many other instructions, holy Toby said to his son: 
Tob, 4.  Suffer not pride to reign in thine hart, or in thy mouth: for in pride destruction took her beginning. Therefore, when as this pestilent beast doth assault thy hart, thou mayst defend thyself with the weapons following.  
Consider first that horrible punishment, with which Lucifer and his Angels are punished, because they were proud: for in a moment, in the twinkling of an eye, he with his Angels was cast from the highest heaven, down to the deepest hell. See 〈◊〉 dark and blind this vice made him, who was more cle●●●n the stars: who not only was an Angel, but the Prince of Angels; but now is made not only a devil, but the wickedest and the filthiest of all devils. If it could do so much in Angels, what can it not do in thee, who art dust and ashes? For God is not contrary to himself, neither is he an accepter of persons; and as he suffered not pride in Angels, so also in men it doth displease him, 
August. to a certain Earl.  in whom he looketh for humility. Hence it is that Saint Augustine saith▪ Humility maketh men like unto holy Angels, & pride, of Angels maketh devils. And that I may speak plainly, Pride is the beginning, end, & cause of all sins, because it is not only a sin, but that no sin is, or hath been, or shall be without it. This saith he. And Bernard saith; 
Bernard in a certain Sermon.  Pride casteth down from heaven to hell, Humility raiseth from the lowest place to the highest: an Angel falleth from the loftiest height to the lowest pit, and man ascendeth from out the world to heaven.  
Then with this punishment let us consider of the inestimable example of the humility of the son of God, who for us took upon him the most abject nature of man, and for us in like manner was obedient to his father even to the death of the Crosse. Learn therefore o man to be humble; learn o earth to obey; learn o dust to be despised. Learn o man of thy God, for he is meek and humble in spirit. If it seemeth not honourable enough unto thee to imitate the example of other men, imitate the example of the God of Gods, who became man, not only that he might redeem us, but also that he might teach us humility.  
Cast thine eyes also upon thyself, for in thyself thou shalt find that may persuade humility. Consider what thou wast before thou wast borne, what thou art now being borne, and what thou shalt be after death. Before thou wast borne, thou wast filthy and obscene matter, not worthy to be named; now thou art dung covered over with snow; and a while after thou shalt be meat for worms. Why then art thou proud o man, seeing that thy nativity is sin, thy life misery, and thine end putrefaction and corruption? If the possession of temporal goods do puff thee up, stay a while, and death will come, who maketh the beggar equal with the King, and the cottage with the crown. For as we are all borne alike and equal, as much as pertaineth to the condition of nature; so we all die alike and equal by reason of the common necessity, that being excepted, that after death they have the greater count to render, who here have possessed more. Wherefore Chrisostome saith excellently well: Look into the sepulchres of the dead, & seek amongst them for tokens and notices of that magnificence, in which they ●●ned; seek and inquire for their riches, seek for the solaces of this world, which they enjoyed whilst they lived. Tell me where are now their ornaments, their precious and costly apparel, their delights and pleasures? they are all past away, all gone, all their magnificent and riotous banquets, laughters, sports, and all the mirth of this world is faded and vanished away. Come nearer to the Sepulchre of whom so ever thou wilt, and thou shalt find no other thing here but dust, ashes, worms, and putrefied bones. Here then is an end of all bodies, yea, although fed and nourished with the greatest delicates and dainties of the world. And I would to God that here were an end of all evils: but that which followeth is much more dreadful; that is, the fearful tribunal of the Divine judgement; the sentence that there shall be pronounced; the weeping and gnashing of teeth, the utter darkness without hope of light, and the gnawing worm of conscience, which never shall die; and to conclude, the fire, that never shall be quenched.  
Consider moreover of the danger, which vain glory the daughter of Pride bringeth with it, of which Saint Bernard thus speaketh: 
Bernard in a Sermon.  Fear an arrow, it flieth lightly, and pierceth lightly, but I say unto thee it maketh no small wound, it suddenly killeth. Vain glory is this arrow. If men at any time do praise & honour thee, forthwith inquire, whether that be in thee, which they so magnify and extol: for if that be not in thee, thou art praised in vain, and gloriest without cause. But if perhaps this be found in thee, for which they praise thee; say with the Apostle: By the grace of God I am that I am. 
1, Cor, 15.  For thou mayst not be proud of it, but rather humbled, and give the glory to God, to whom thou owest all that thou art, lest perhaps thou makest thyself odious unto God; for it is not to be doubted but both the honour, which is given unto thee, and the cause for which it is given, are both of God, and belong unto him. Therefore all the glory, that thou dost arrogate unto thyself, thou stealest from God; but what servant can be found more unfaithful than he, that stealeth the glory of his Lord?  
Consider also what great folly it is, that thou shouldest esteem of thine own power and ability according to the judgement of men, in whose will it is to incline the balance to whether side they will: for he that praised thee ere while, now dispraiseth thee; and he that now dispraiseth thee, will soon after set forth thy praise with great honour. If thou thinkest that thine honour dependeth of their tongues, thou shalt find that sometimes thou shalt be extolled to the sky, and sometimes depressed even to hell, and thy glory even beat to dust and powder: even as it shall please the mutable tongues of men. Therefore never measure thyself by the praises of men, which are given out of thee but according to that thou art, and which is in thyself: albeit men extol and magnify thee, yet look thou into thyself, what is in thee, and what thy conscience telleth thee: Rather believe thyself, to whom thou art better known, than others, who see thee a far of, and judge of thee as it were by hearsay. Contemn therefore the judgements of men, and commit all thy glory to the hands of the Lord, who is wise to keep it; and faithful to restore it.  
Ponder also with thyself, o thou unhappy ambitious man, into what danger thou castest thyself, thou desiring to rule over others, who hast not yet learned to govern thyself. How canst thou give an account for many, who canst not answer for thyself? Consider of the great danger, into which thou castest thyself headlong, by coveting to add the sins of thy subjects unto thine own, and by putting thine and theirs into thine own reckoning. Wherefore the Scripture also saith: An hard judgement shall they have that bear rule: 
Wisdom, 6.  For he that is most low is worthy mercy, but the mighty shall be mightily tormented. But who can recount the multitude of troubles, which they are encumbered with all, unto whom the rule of others is committed. A certain King of the Armenians very well understood this, 
A saying of Tigranes' King of the Armenians.  who when he was to be crowned, considering of the cares & pains, that Empire brought with it, taking in his hand that princely and dignified cloth, with which the King's head was wont to be crowned, and long looking upon it, said: O noble rather then happy cloth, which if any one thoroughly knew how stuffed it were with cares & dangers, he would not stoop to the ground to take it up.  
Acknowledge, o thou proud man, that thy pride doth please no body, because thou thyself art acceptable to no body. Thou dost not please God; for he is contrary unto thee, He resisteth the proud, 
1, Peter, 5.  and giveth grace to the humble. Thou dost not please the humble, who without doubt do exceedingly hate thee: for they abhor all pride and ambition. Thou dost less please other proud men like unto thyself: for by reason of that, that puffeth thee up, thou art hateful unto them, for they cannot abide a greater than themselves. Neither canst thou content thyself in this world, unless thou repentest, and acknowledgest thy vanity and thy folly: and much less canst thou content and please thyself in the other world, where for thine execrable pride thou shalt be tortured with everlasting torments. Wherefore the Lord saith by the mouth of Saint Bernard: O man, if thou well knewest thyself, thou wouldst displease thyself, and please me; but because thou dost not know thyself, thou pleasest thyself, and displeasest me. The time will come, in which thou shalt neither please thyself, nor me. Thou shalt not please me, because thou hast sinned; thou shalt not please thyself, because for ever thou shalt burn in hell. Thy pride only pleaseth the devil, who when he was a most beautiful Angel, became a most terrible devil. Wherefore naturally he is delighted with those that are like unto him.  
It will help thee also in the way of humility, if thou considerest, how few thy merits are before God, and how few or none thy services, which may be truly and purely called so: because there are many vices found in them, which have a show of Virtue, and also vain glory doth corrupt oftentimes many works which are good of themselves, neither seldom is that vild in God's eyes, which shineth most gloriously in the eyes of men. The judgements of the most just judge are of one sort, and ours of another; and are far unlike to Gods: For an humble sinner less displeaseth God than a proud just man: although no man can be termed just, who is proud. But if perhaps tho● shalt do any good work, remember that it may so come 〈◊〉 pass, that whatsoever thou hast done may prove stark naug●● Yea, 
Greg. in the 9 book of his Morals. Chap. 11,  although thy works be good, yet they are not without th●● defects, so that it is more needful for thee to crave pardon, the● to look for a reward. Wherefore Saint Gregory saith: If 〈◊〉 life of the righteous should straightly be examined, it would 〈◊〉 hold out for currant. For it may be, that those things, which thou thinkest please God, do offend him. For all our evil deeds are simply evil; but our good deeds are not simply good, seeing that they are mingled with many imperfections: and therefore it is more agreeable to reason, that thou shouldest rather suspect thy good works, then that thou shouldest glory in them: 
job, 9  as holy job did, who said: I was afraid of all my works, knowing that thou dost not spare the offender.  

¶ Other remedies against Pride more particular.  
EVen as the knowledge of ourselves is the foundation of all humility, so the root and fountain of Pride is the ignorance of ourselves: for he that desireth truly to be humbled, it is necessary that he should perfectly know himself, and so at length he shall be humbled. For how can it be, that a man should not humble his thoughts, 
See Bernard in his 36, Sermon upon the Canticles.  who being enlightened with the brightness of truth without flattery understandeth himself to be loaden with sins, burdened with the mass of this mortal body, entangled with earthly cares, infected with the dregs of carnal concupiscence, blind, weak, enwrapped in many errors, exposed to a thousand dangers, encompassed with a thousand terrors, plunged in a thousand difficulties, prone unto vices, and wayward unto virtues. Whence cometh this lifting up of thine eyes? and this casting up of thine head? Therefore out of the knowledge of ourselves, humility the mother of salvation ariseth, saith Saint Bernard. For if thou wouldst diligently search into thyself, thou shouldest see clearer than the noon day, that thou hast no cause in thyself to be proud.  
There are some, who when they look into themselves, are humbled; but if they behold others, they are swelled and puffed up: for whilst they compare themselves with others, they think that they are better and worthier than any other. These, that are thus puffed up, must remember, that although in some things, they are better than others, yet in many things, if all things be justly balanced, they shall be found much worse than others. Therefore, o thou proud dust and ashes, what matter ●o be proud of haste thou found in thyself, or that thou shouldst contemn thy neighbour? Perhaps because thou art more continent than he, & art thought to be stronger than he? Peradventure although he be less continent than thou, or weaker, yet he is more humble than thou art, or wiser, or more patiented, or more fervent in charity. Therefore, thou oughtest rather to consider what thou lackest, than what thou hast: and to look rather upon the virtues, which are in another, than those that are in thyself. For such a consideration will preserve thee in humility, and will stir up in thee a desire of perfection. But contrarily, if thou shalt cast thine eyes upon that that thou hast, & which is wanting to another, thou wilt suppose thyself better than he, and so thou shalt fail in the study of Virtue. For when as thou shalt compare thyself to another, and shalt see that thou hast somewhat in thyself, thou wilt be satisfied and contented therewith, and all desire to proceed any further, will be extinguished in thee. If at any time thy thoughts shall be exalted through any good work, than thou must watch diligently, least self-love spoil that good work, and vainglory corrupt it, which is the plague and bane of all good works: but arrogating nothing to thyself, or to thy deserts, ascribe all that thou hast received, to the Divine favour and clemency, and chasten thy pride, with the words of the holy Apostle, saying: What hast thou, that thou hast not received? But if thou hast rece●ued it, 
1, Cor, 4.  why rejoicest thou, as though thou hadst not received it? For vainglory continually lieth in wait to entrap good works.  
When thou shalt feel thine hart swell and lifted up, presently thou must apply the remedy, in remembering thy greatest transgressions, and by this means one venom is expelled with another, as Physicians use to do. And so after the manner of▪ Peacocks, looking to that which is the filthiest and foulest in thee, thou mayst suddenly cast down thy Peacock plumes of vanity. By how much greater thou art, by so much behave thyself more submissively: For if thou be'st an inferior man, and one of low degree, it is not so material if thou be'st humble: but if thou be'st of high degree, and famous through great and noble dignities, and yet nevertheless shalt be humble and lowly, this is thankworthy, and thou purchasest to thyself a great and a rare virtue. For humility in honour, is the honour of honour, and the dignity of dignity: but if humility be absent, the dignity of itself perisheth. If thou wilt aspire to the virtue of humility; follow the way of humiliation: for if thou wilt not be made low, neither ever shalt thou be said to be humble. And albeit that many are made low & abased, who are not truly humble, yet it is certain, that humiliation, as Bernard saith, is the way to humility, 
Ber. in his 88 Epistle.  as patience is the way to peace, and as reading to knowledge. Therefore, if thou desirest the virtue of humility, refuse not the way of humiliation. Therefore humble thyself unto God, and, as Saint Peter admonisheth, unto every ordinance of God, for God's sake.  
Saint Bernard wisheth that three fears may always dwell in our souls: 
Ber. in his 54. Sermon upon the Canticles.  Blessed art thou saith he, if thou shalt fill thine hart with a triple fear, that thou mayst fear for grace received, but more for grace lost, and most of all for grace recovered again. When it is present, fear, lest thou prove thyself unworthy of it: when it is gone, fear much more, because where grace faileth, there thou failest also: fear therefore grace being taken away, as though thou shouldest presently fall; fear, because thy guard hath forsaken thee. But if grace shall be so propitious unto thee, as again to return, then much more fear, lest thou have another relapse, which is exceeding dangerous. And after this manner fearing, do not presume any thing of thyself, being full of the fear of the Lord. Be patiented in all thy persecutions: for in the suffering of injuries true humility is tried. Do not despise the poor: for the misery of thy neighbour, rather deserveth compassion then contempt. Let not thy garments be curious; for they that love precious and costly garments, are seldom humble in hart; and they that put them on, love to be seen of men: for, saith Gregory, no body will there be clothed with sumptuous and rich apparel, 
Greg. in his 40. homily upon the Gospels.  where he may not be seen of others. Take heed also, that thy garments be not too vild and base, and unworthy of thy degree; lest while thou seekest to shun vainglory, thou fall into it. Which thing happeneth to many, who willing to please men, do show, or rather do dissemble▪ that they would not please them and whilst they seem to fly the praises of men, they most of all desire them.  
Do not refuse low and inferior offices: for he that is truly humble, doth not disdain to attend upon the humble, yea he doth of his own accord offer himself unto them, as a man reputed in his own judgement most abject.    

Of the remedies against Covetousness. CHAP. V.  
Covetousness is an inordinate desire of riches. Wherefore, not only he that stealeth, but also he that desireth another man's riches with an inordinate desire, and he that inordinately keepeth them, is covetous. The Apostle condemneth this vice, 
1, Tim, 6,  when he saith: They that will be rich, fall into tentation and snares of the devil, and into many foolish and noisome lusts, which drown men in perdition and destruction. For the desire of money, is the root of all evil. The naughtiness and malignity of this vice, cannot be described more cunningly or curiously. For it is manifest by these words, that that unhappy man, who is subject to this evil, is the servant and slave of all other sins. Wherefore when this vice doth assault thine hart, thou shalt defend thyself with these weapons following.  

Christ an example poverty.  First therefore, o thou covetous man, consider, that when the Lord and thy GOD descended from the highest heaven to the earth, he would not possess riches, which thou so greatly desirest; yea he loved poverty so well, that he would take flesh of a Virgin most poor and lowly, and not of a Queen rich & mighty. When he was borne, he would not lodge in a stately and wealthy palace; he would not lie upon a soft bed; he refused dainty swadling-clothes, & embraced for his cradle a hard Cratch. So long as he lived in the world, he always loved poverty, and contemned riches; He chose his Apostles and his Ambassadors, not Princes and great men, but base and abject Fishers. What preposterous order than is this, that the most vild worm should seek riches, which the Lord of all the world, and of all creatures, contemned for his cause.  
Consider furthermore, the exceeding great baseness of thine hart, that when as thy soul is created according to the image & similitude of God, 
How unworthy, & how wild a thing it is, to lose thy soul for gold.  and redeemed by his own blood, in comparison of which all the world is nothing, yet thou art not ashamed to lose it for so small a gain. God would not have given his life for the whole world, which notwithstanding he willingly laid down for the soul of man. Therefore thy soul is worthier, and of more price than the whole world. True riches are not gold, nor silver, nor precious stones: but they are found in Virtue, which a good conscience bringeth with it. Relinquish the false opinion of men, and thou shalt see that gold and silver are no other things, but yellow and white earth, which through the error of men is crept into so great credit. That which hath been despised by all the Philosophers of the world, dost thou being a disciple of Christ so much esteem it, that thou shouldest make thyself a servant and slave unto it? For as S. Jerome saith, he is a servant unto riches, who keepeth and tendeth them as a servant; but he who hath cast off that yoke, divideth them as a Lord.  
Consider also what the Lord saith in the Gospel: 
Math, 6,  No man can serve two Master, God and Mammon, that is, riches. The soul cannot freely serve God, if it follow and hunt after riches so greedily, and with so open a mouth. Spiritual delights, do shun a hart busied and occupied about earthly matters: neither do things counterfeit and true, agree together, nor things high and low, temporal and eternal, spiritual, and carnal, neither can any man rejoice and recreate himself, in them both together.  
Consider in like manner, 
Riches bring many evils, & inconveniences with them.  that by how much more prosperously earthly matters succeed with thee, by so much perhaps thou art more miserable, by reason of that pledge which here is given unto thee; that thou mayst rely upon vain felicity, which here is offered unto thee. Ah that thou knewest what great evils, and how many inconveniences this small prosperity bringeth with it, thou shouldest see the love of riches more to afflict by desire, then to delight by use. For it enwrappeth the soul in divers temptations; and bindeth it in infinite cares: it allureth it with sundry delights, provoketh it to sin, and disturbeth the quiet no less of the body then of the soul. And that which is greater, riches are never gotten without trouble, nor possessed without care; nor lost without grief; and that which is worse, they are seldom gathered without sin and offence to God. Hence is that proverb; A rich man is either a wicked man, or the he●re of a wicked man.  
Consider moreover, how great an error it is, without intermission to desire those things, 
Riches do not satisfy the appetite A similitude.  which albeit they be most plentiful, yet they can never satisfy the desire of man, yea they provoke it, and inflame it more, as drink in a Dropsy is the cause of greater thirst; so that although thou hast, yet thou always covetest that, which thou wantest, and always covetest more and more. So that the miserable and wretched hart, wandering through all the things of this world, is wearied, but never satisfied: it drinketh, but the thirst is not quenched: for it esteemeth not those things which it hath, unless also it possess in like manner those things, which further it may have: and there is no less trouble for things, which it compasseth not, then there is pleasure in things, which it possesseth; neither is the heart more satisfied with gold, than the body with wind or air.  
Wherefore, not without cause Saint Augustine marveleth, saying: 
Aug. of the words of the Lord,  What greediness, saith he, of desire is this, seeing that the beasts have a mean? For than they ravin, when they are hungry, but they spare the pray when they feel fullness. Only the covetousness of riches is insatiable; it always raveneth, and is never satisfied, neither feareth GOD, nor reverenceth man, neither spareth Father, nor acknowledgeth Mother, neither yieldeth unto brother, nor keepeth faith with friend.  
Consider that where much riches is, there are many that eat and devour them, many that covet them, and many that lie in wait to steal them. 
Riches are not safe.  What hath the richest man of this world more of all his riches, then whereof he may necessarily live? & of this irksome care thou mayst disburden thyself, if thou wilt cast thy care upon God, and commit thyself to his providence: for God never confoundeth them that trust in him. For whom God made, he will not suffer to die through hunger. He that feedeth the fowls of heaven, and clotheth the lilies of the field, how is it possible that he should forsake man; especially, seeing that so small a thing sufficeth the necessity of man? The life is short, & death followeth at our heels; what need is there then of so great provision for so short a journey? What wilt thou do with so much riches, especially seeing that the less thou hast, the more lightly and freely thou mayest walk? and when thou shalt come to the end of thy pilgrimage, if thou be'st poor, thy estate shall not be worse, then rich men's, who are loaden with much gold. Yea it shall be much better: for thou shalt feel lesser grief in forsaking this trash and pelf of the world, and a smaller account is to be rendered before God. On the contrary part, rich men in the end of their journey, leave their mountains of gold not without great grief of hart, which they adored as GOD: neither without exceeding great danger and hazard unto them an account is to be rendered of those things they possessed.  
Consider also, 
Riches profit nothing in death.  o thou covetous man, for whom thou gatherest so great riches: for it is most certain that like as thou camest naked into this world, so thou shalt departed naked hence: thou interest poor, and shalt return poor. These things are often to be meditated of thee. For he easily contemneth all things, saith Jerome, who persuadeth himself that he shall die. At the hour of death thou must leave all temporal things, only thy works, which thou hast done, whether they be good or evil, shall wait upon thee: then thou shalt remember how thou hast changed eternal things for things temporal, in heaping up of which thou hast consumed thy time, thy affections, and all thy labours. Then thy goods shall be divided into three parts; thy body shall be given to the worms, thy soul to devils, and thy temporal goods shall fall to thine heirs, which perhaps shall be ungrateful, spendthrifts, and wicked. Therefore it is much better and safer to follow the counsel of our Saviour, who willeth us to divide our goods amongst the poor, that they may prepare an entrance into life for us; 
A similitude.  as the Princes of this world do, who determining a voyage, do send their furniture and treasure before them, and such provision as would hinder their speed, and they themselves follow after. What greater folly and madness I pray thee can be thought of, then to leave thy treasure in a place, to the which thou shalt never return again: and not to send it before thee to that place, in which thou shalt always abide?  
Consider moreover of the great Governor and high director of this spacious Universe, who like a wise Housholder hath so disposed of the goods of this world, as he hath done of offices and degrees of estate, and hath so ordered all things, that one should rule, and another be ruled; that one should distribute and divide wealth, and another should receive it. Seeing therefore that thou art one of those, on whom much wealth is bestowed to give to those that need, thine own necessity being supplied, thinkest thou that it is lawful to reserve it solely to thyself, 
Ambrose in a certain Sermon.  which thou hast received for many? Hear what Ambrose saith: It is no lesser fault to deny that to the needy which he wanteth, thou being of ability to give it, than it is to take by force from him that hath: It is the bread of the hungry that thou detaynest; the garment of the naked, which thou layest by thee; and the money and ransom of the captive and miserable, which thou hidest in the earth. 
Riches are remedies & reliefs of man's misery, and not instruments of pleasure.  Consider therefore, that those goods, which thou hast received of the Lord, are remedies and releefes of man's misery, and not instruments of pleasure and pride. Have an eye, that seeing all things prosperously succeed with thee, thou remember him, who is the author and giver of them, and beware that the remedies of another man's misery do not minister matter unto thee of vain glory. Do not, o my brother, more love banishment, than thy Country; Let not the furniture and provision of thy voyage be an hindrance and a burden to thy journey. Do not so love the Moonshine, that thou contemn the noon-sun: do not so live, that the solaces of this present life minister matter of eternal death. Be content with the condition and estate, which is happened to thee being mindful of that of the Apostle: 
1, Tim. 6.  Having food and raiment, let us therewith be content. For the servant of God, as Chrisostome saith, ought not to be clothed gorgeously, to far deliciously, and to pamper his flesh delicately, but only to satisfy his necessity. Seek first the kingdom of God, and his righteousness, and all other things shall be ministered unto you: For God, who is willing to bestow great matters upon thee, will not deny thee small. And if it please him, to give thee poverty, take it patiently, for the poor are like unto Christ, who when he was rich became poor for our sakes. They that are poor, and with patience abide the Lords leisure, and do not respect riches, which they have not, these make their poverty a virtue. And as the poor in their poverty do imitate Christ, and are fashioned like unto Christ, 
Rich men may also be saved.  so the rich bestowing and laying out their alms are renewed & reform by Christ: for not only the poor shepherds found Christ; but also the Wisemen that came from the East, and brought him their treasures. Wherefore thou that art rich, give alms to the poor, which if thou dost, Christ himself receiveth them. And doubt not, but that alms that thou now givest, shall be reserved for thee in heaven, where thy mansion shall be for ever: but if in this earth thou hidest thy treasures, thou shalt not there find any thing, where thou hast laid up nothing. How then shall any man truly term those goods, which cannot be taken away with us, yea, which may be lost we looking on? 
Ambrose in a Sermon.  What do they profit me, saith Ambrose, if they may not be with me after death? They are gotten here, and here shall be left. But on the contrary part, spiritual goods are goods truly and in deed; for they never leave nor forsake their Lord, neither fail in death, neither can any man take them away, we living and being against it.  

¶ That no man ought to detain goods that are not his own, their Lord and Master being either against it, or not knowing of it.  
ABout this sin a very great danger is to be considered of, which men oftentimes do incur in detaining other men's goods: for we must know, that it is not only a sin to steal other men's goods, but also to keep them against their owner's wills; neither is it sufficient to have a determination at the length to restore them again, if forthwith they may be restored. For we are not only bound to restore, but also forthwith to restore; If so be we be able; but if we be not able forthwith to restore, or not able to restore the whole, by reason of poverty, in such a case we are not bound to the one, nor to the other. For God compelleth no man to perform impossibilities.  
To the confirmation of this conclusion I think that we need not many words, 
Gregory in the 1. book of his Register. chap. 2.  for that of Saint Gregory will be sufficient, who writing to justinus, a certain Praetor of Sicilia, saith: Let not any bribes or gains allure and hale thee to injustice, let no man's threatenings or friendship make thee to decline from the right and strait way. It is a thing diligently and seriously to be thought of, that we leave all gains and bribes here behind us, and carry to judgement only the pleas and actions of harmful and hurtful gains. What greater madness is there then, then here to leave the profit, and to carry the loss with thee? to do another man a commodity, and to disprofit thyself? to procure mirth to another, and torment to thyself? what is more foolish, then to suffer punishment for that in another life, which of others is consumed in this? Furthermore, it is an intolerable error, that any man should more esteem his riches then himself, and rather make shipwreck of his soul then of his substance; & expose his body to the sword, that his garment might not be rend. Such an one whosoever he be, seemeth to me not much to differ from judas, who for a few pence sold justice, sold grace, and sold his own soul. To conclude, if it be certain (as we assuredly believe) that thou in the hour of death (if thou meanest to be saved) art bound of necessity to make restitution, what greater madness can there be, then when thou art bound to restore and repay that thou owest, to persist and continue in sin to the hour of death, to go to bed in sin, to rise in sin, to live and receive the communion in sin, and to lose all that he loseth, who persevereth in sin, rather than to restore forthwith? what perdition can be greater in the universal world? He seemeth to have no judgement, who slenderly accounteth of so great a loss.  
Labour therefore, my brother, that thou mayst speedily and fully restore that thou owest, neither hereafter offer injury or lose to any man. 
Hirelings are not to be defrauded of their wages.  Beware in like manner that the wages of thine hireling do not sleep with thee till the morrow: Do not cause him to come often unto thee, and to departed heavy and sad from thee, before he receive his stipend, lest he lose more time in receiving then in earning it; which oftentimes cometh to pass through the injury of evil pay-maisters.  

Wills are speedily to be discharged.  If thou be'st the executor of any man's will and testament, beware that thou deceivest not the soul of the deceased, lest it prove another day a burden and clog to thy soul.  
If thou hast a family, and many accounts to cast up, endeavour that they may be clear and absolute, or at least whilst thou livest that they may be cleared: lest when thou diest, strife and contention fall amongst thy family.  
All that thou canst do for the finishing and perfecting of thine own will and testament, pass it not over to the trust of another: for if thou shalt be negligent in thine own business, what thinkest thou others will be in other men's? 
A joyful & pleasant thing not to be endangered and indebted to others.  Rejoice if thou owest not any thing to another but charity: for than thou shalt sleep securely, and thou shalt feel no prick of conscience: thy life shall be peaceable, and thy death in tranquillity. But that thou mayst more be stirred up to all these things, cast a bridle upon thine appetites and desires, lest thou give the reins unto thy will, and so outrun thine estate, dispose of thy diet and charges according to thy substance, measure thine expenses not by thy will, but by thine ability, lest thou be oppressed with the lone of other men's money. The burden of lones is drawn upon us by our own affections; temperance alone is more worth, than many thousand of yearly revenues. Possess those blessed and true riches, 
1, Tim, 6.  of which Paul speaketh: Godliness is great gain. If men would be content with that estate, that God hath sent them, neither murmur against the Divine ordinance, they should always live in peace: but when they will overpass these bonds and limits, it is necessary that they should lose much of their tranquillity and quiet. For those things have never a happy end, which are taken in hand against the will of the Lord.    

Remedies against Luxury. CHAP. VI  
LVxury is an ordinate desire of filthy and unhonest pleasures. This sin is very general and common, and more violent than all the rest. For of all the combats and battles, which Christians are to fight, 
The combat of Chastity difficult.  the combat of Chastity is most difficult, for the wrestling is perpetual, and the victory rare, as saith Bernard. Therefore when as this soul and obscene vice doth tempt thy mind, and thy flesh beginneth to tickle and provoke thee, thou shalt meet these motions with the cogitations following.  
First and foremost consider with thyself, that this vice doth not only pollute and contaminate thy soul, 
Luxury polluteth the lively temple of GOD.  which the son of God hath washed and beautified with his own blood, but also it defileth thy body, which is a member of Christ, and the temple of the holy Ghost. But if it be a great wickedness to pollute the material Church of GOD, what an heinous offence will it be to profane this temple, which is the lively habitation of the true God? For every sin, saith the Apostle, that a man doth, 
1, Cor, 6,  is without the body, but he that committeth fornication, sinneth against his own body: that is, by profaning and coinquinating it with carnal lust and fleshly sin.  
Consider that this sin cannot be done without the scandal and prejudice of many persons, which concur to the effecting of it: which thing wonderfully afflicteth the conscience at the hour of death. For if the Law of the Lord commandeth that life is to be tendered for life, an eye for an eye, a tooth for a tooth: how can he give a like recompense to God, who hath destroyed so many Christian souls? how shall he be able to make satisfaction for so many souls, which Christ hath purchased unto him by his precious blood?  

The beginning of luxury pleasant, but the end bitter. Prou, 23,  See how many delights and pleasures this sin hath in the beginning, but the end is most bitter: the entrance is easy, but the issue and egress most difficult. Therefore the Wiseman saith; A whore is as a deep ditch, and a strange woman is as anarrow pit. Ingress to her is easy, but egress difficult. For truly there is nothing found, in which men are more easily taken, then in the sweetness of this sin, which appeareth by the beginnings and entrance into it. But when as hands have strooken friendship, and this league is confirmed, and lust hath captivated thy soul, who shall be able to deliver and free it? Wherefore not without cause this sin is said to be most like a fishers we'll or bownet, which hath a large entrance into it, but a narrow getting out; and therefore the fishes that once go in, cannot get out. Hence it appeareth, how great is the multitude of sins which ariseth from this one, when as in all that time, in which the way is prepared, and the deed committed, God is a thousand ways offended, by thoughts, desires, and works.  
Consider furthermore, 
Mischiefs joined to this vice.  (as a certain learned Doctor saith) what a multitude of other mischiefs this deceitful pestilence bringeth with it. First it spoileth thy good name, which is the most precious thing that belongs to man, neither is there any sin, that pulleth more heinous infamy upon thee, than luxury doth. After that it weakeneth and enfeebleth the strength of man, it taketh away the beauty, it hurteth the sound constitution, it bringeth infinite diseases, which are both filthy, and reproachful; it perisheth and blasteth the flourish and blossom of thy youth, neither suffereth it to bud and increase; it bringeth old age before the time, it breaketh the force & strength of thy wit, it dulleth the subtlety of thine understanding, and maketh a man like unto a brute beast. It withdraweth man from all honest studies and exercises, and drowneth him in the sea of carnal pleasures, so that miserable man dare not presume, nor offer to speak oh f +any other thing, then of dishonest and carnal delights.  
It maketh young men foolish and reproachful, and exposeth old men to the scorn of men: Neither is this vice content thus to have plunged men, unless also it overthrow and squander abroad his riches and substance. There are no riches so abundant, no treasures so infinite, which luxury will not exhaust & consume in a short time. For the belly, and the instruments of lust are near neighbours, and very well agree between themselves, and are faithful complices & confederates in this work. Hence it is, that men given to luxury, are for the most part prodigal and lavishers, and delight in banquets and drunkenness; and riches are chiefly consumed through gluttony, and sumptuosnesse of apparel. This also is common to all luxurious persons: unhonest women are never satisfied, neither ever cry they ho, albeit very many ouches, tablets, jewels, precious stones, rings, and such like be given them, and they take more delight to be honoured with such things, then with their wretched lovers, who give these unto them. All these are proved to be true by the example of the prodigal child, 
Luke, 15,  who spent all his substance by living riotously and luxuriously.  
Remember, that the oftener thou givest thy thoughts & thy body for a pray to carnal lust, thou shalt find the lesser satiety in them. For the delight doth not bring satiety unto them, but doth procure and increase a further thirst: for the love between a man and a woman is never altogether extinguished, yea the flame when it is supposed extinct, on a sudden reviveth, and burneth more fiercely.  
Consider moreover diligently, that the pleasure, which is reaped of this vice, is short, and momentany, but the punishment which followeth, is eternal. Surely this change is too unequal, that for so filthy a pleasure, of so short continuance, thou shouldest lose in this life the joy of a good conscience, and in that to come everlasting glory; beside, to suffer pains which never shall have end. Therefore, very well said Saint Gregory: It is momentany and short, saith he, that delighteth, but eternal that tormenteth.  

The chaste begin an Angel's life in this life.  Look upon the price of virginity, and the dignity of that purity, which perisheth and is violated by this filthy vice, and thou shalt see that virgins in this life do begin to lead an Angel's life, and by the singular privilege of this purity, to be like unto celestial spirits. For to live in the flesh without sensual carnality, this is to live rather an Angel's life, than an human life. This is that which Bernard saith; 
Bernard, Epistle, 42  It is only chastity, that in this place and time of mortality, representeth a certain state of immortal glory. For amongst the solemnities of marriage, it only challengeth the custom of that blessed Country, wherein they do neither marry, nor are married, showing on the earth, after a certain manner, an experience of that heavenly conversation. For this cause that singular privilege is given to virgins in heaven, of which S. john writeth in his Revelation: These are they, 
Apoc, 14,  saith he, which are not defiled with women, for they are virgins: these follow the Lamb whether soever he goeth. And because they have performed better things in the world than others, following the Lord jesus Christ in pure virginity, therefore in the world to come they shall come more near unto him, and shall more familiarly converse with him, and shall singularly be delighted with the purity of their bodies. This virtue maketh men not only like unto Christ, but also temples of the holy Ghost. For the holy Spirit being a lover of purity, as he detesteth the pollution of luxury, more than other vices (albeit all vices displease him) so in nothing more willingly or with greater joy he resteth, then in a soul pure and clean from all carnal pleasure. Wherefore the son of GOD conceived by the holy Ghost, so loved and priced virginity, that for the love of it he did this stupendious miracle, that is, he would be borne of a Mother being a Virgin. But if thou hast lost thy virginity, at least after shipwreck fear the dangers, which now thou hast tried: and thou who wouldst not keep the benefit of nature uncorrupted, now it is corrupted, strive to repair it, by converting thyself unto the Lord, and so much the more diligently turn thy good works unto God, by how much for thy sins thou hast judged thyself worthy of greater punishment. For oftentimes, saith Saint Gregory, it cometh to pass, that the soul after sin is more fervent, which in the state of greater inn ocencie, was lukewarm, and altogether negligent. And because GOD hath preserved thee, albeit thou hast committed so enormous sins and offences, commit them now no more, lest God chastise thee together, both for thy sins past, and also for those present: and so the last error be worse than the first. With these and such like considerations, man ought to arm himself against this sin. And these be the remedies of the first kind, which we have given against this sin of Luxury.  

¶ Other kind of remedies against Luxury.  
BEsides those remedies, which commonly are wont to be delivered against this vice, there are others also more effectual, and more particular, of which we will also speak in this place. Let this therefore be the first, stay the beginnings, kill the Serpent when it is young: for if the enemy be not repelled at the first onset, he increaseth and becometh stronger. For, as Saint Gregory saith, after the desire of pleasure is kindled and increaseth in the hart, it suffereth a man to think on nothing else, but on filthy pleasures and unclean lusts. Forthwith therefore the motives of vices must be killed in the mind, whilst they are yet but only in thought: for even as wood preserveth fire, so the thought preserveth and nourisheth desires & concupiscences: and if the thoughts be good, they do kindle the fire of charity; 
The outward senses are to be kept.  if they be evil, they stir up the flame of lust. It is needful also, that all the outward senses, but especially the sight, or the eyes be most diligently kept, lest they see that, which may procure danger; for oftentimes a man simply seethe that, which when it is seen, woundeth the soul. Therefore unadvisedly to look on women, either perverteth, or weakeneth the constancy of the beholder. Therefore Ecclesiasticus doth give thee very good counsel: 
Ecclesi. 9  Gaze not on a Maid, that thou fall not by that that is precious in her. Go not about gazing in the streets of the City, neither wander thou in the secret places thereof. Turn away thine eye from a beautiful woman, and look not upon others beauty.  
To persuade this, that doctrine of holy job ought to be sufficient, who although he was a most just man, yet nevertheless he did keep his eyes most diligently, 
job, 31.  as he speaketh of himself, neither did he trust to himself, neither to the long experience of his good life. But if this be not sufficient for thee, ad also the example of David; who although he was a most holy man, and a man according to Gods own hart, yet when he beheld a woman, he fell into three most grievous sins, into adultery, scandal, and murder. Thy ears also must be carefully kept, lest they hear obscene & unhonest speeches; which if thou at any time shalt hear, let them displease thee; for a man is easily brought to effect that in his deed, which he with joy heareth with his ears. Refrain also thy tongue, that thou speak not filthy and unclean words: for evil words corrupt good manners. The tongue doth discover the hart of a man, and bewrayeth his affections: for the tongue speaketh out of the abundance of the hart. Let thy hart be always busied with holy thoughts, & thy body with godly exercises: for devils cast into an idle soul dangerous thoughts, saith Bernard, with which it is occupied, that although the offence be not in deed, yet it is in thought.  

The presence of God, of thy Angel, and of the devil is to be thought upon.  In every temptation, and most of all in this, set before thine eyes thy Angel, who is thy keeper, and the devil thine accuser, who are always & every where with thee, and see all thy works, and present them before thy judge, who seethe all things. For this cogitation will work that in thee, that thou darest not presume to do any filthy thing in their sight. For how darest thou do that, which thou blushest to do, if a wretched man see thee do it, thy keeper, thine accuser, and thy judge looking upon it.  
Consider also that dreadful tribunal, strict judgement, and flame of eternal torments: for every punishment is overcomed with a punishment more grievous, none otherwise then one nail is driven out with another. And by this means the heat of luxury may be extinguished by the thought of hell fire.  
Furthermore take heed, 
It is dangerous for a man alone to speak with a woman alone.  that as seldom as possibly it may be thou alone speak with a woman alone, especially in thy suspected years. For, as Chrisostome saith, than the devil more boldly insulteth over men and women, when he espieth them alone; and where many feareth not the reprehendour, he is the bolder, and the tempter cometh the nearer: beware therefore, to converse with women, when no witness is by; for solitariness inviteth to all mischief. Do not rely upon thy strength and virtue past, 
Dan. 13.  albeit it be ancient and stable: for we know how those old men were inflamed with the love of Susanna, who alone was seen of them in the garden. 
August. of the words of our Lord.  How great Bishops and excellent Clarks after great combats and victories, saith Augustine, have been known to have made shipwreck with them all, when they would sail in a slender and weak ship? What strong Lions hath this one delicate infirmity, which is luxury, tamed, which being vild and miserable, yet maketh a prey of those that be great? And in another place: Believe me assuredly, I speak by experience, before the Lord I lie not, I have known the Cedars of Libanus, the guides of the flocks to have fallen by the pestilence of luxury, whose falls I did no more suspect, than I suspected the shameless rebuke of Ambrose and Jerome. Fly therefore all suspected company of women: for to see them doth hurt the hart, to hear them doth inflame thy mind, to touch them doth provoke thy flesh; to be brief all that that is done with women, is a snare to that man that is conversant with them. This is that which Gregory admonisheth us of: Let not them presume to dwell with women, who have consecrated their bodies to continency, 
Greg. in the 3, book of his Dialogue. ch. 7.  lest they devour the bait before they be aware, for the presence of beauty doth suddenly entrap. Fly therefore the familiarities, visitations, and gifts of women: for all these be as lime-twigs, by which the hearts of men are ensnared; & as a bellows, by which the fire of concupiscence is blown, when as otherwise perhaps the flame would fail and die. If thou wishest well to any honest and deuou● woman, let it be done in thy mind, without often visiting, & too familiar conversing with her. For the chief of this business consisteth especially in flying and avoiding occasions.    

Remedies against Envy. CHAP. VII.  
Envy is a grief taken at the good of another man, and an irksomeness conceived by another man's felicity: I mean at one greater than himself; whom he envies because he cannot be equal unto him; and at his inferior, because he thinks that he would be equal unto him; and at his equal, because his degree and state doth jump with his. So King Saul envied David, and the Pharises Christ, who lay in wait for their lives: for so cruel a beast is this envy, that it cannot abide, nor any way brook those men, whom it envieth. This sin is mortal and deadly, and Diameter-wise is opposed unto Charity; even as hatred is. This sin is one of the mightiest and most dangerous, and which most spaciously dominereth throughout the whole world, but especially in the Courts, Palaces, 
Envy is familiar with every age & person.  and houses of Kings and Princes. Although also it is no stranger in Universities, Colleges, and convents of religious men. Who therefore may defend himself from this monster? Who is so happy, that runneth not into this vice, either by falling into another man's envy, or by envying another man himself? For he that considereth of the envy, which was between those two brethren, I do not say the founders of the City of Rome, but the sons of our first parents, which was so great, that one slew the other: or of that, which was between the brothers of joseph, 
Gen. 37.  which forced them to sell joseph for a servant and a slave; or that, which was between the very Disciples of Christ, before they had received the holy Ghost; and above all the envy, 
Num. 12.  with which Aaron and Miriam being both elected of the Lord, burned against their brother Moses: He, I say, that readeth these examples, what thinkest thou that he will think of other men of this world, amongst whom there is not so great kindred, nor so much sanctity? Assuredly this vice is one of the mightiest, and most powerful, which without controversy at this day most largely swayeth empire throughout the whole world, and more cruelly and tirannously overthroweth and wasteth kingdoms and dominions, than the other vices. For it is a proper effect of envy to persecute the good, and those that are famous and held in honour for their virtues and excellent gifts. Against these the envious do direct their poisoned and venomous arrows as to a white, wherefore it is very well said of Solomon: I beheld all travail of men, 
Eccles. 4.  and all perfection of works, to suffer the envy of man.  
Therefore it is very requisite and necessary, that thou shouldest very well arm thyself, whereby thou mayst be able to resist so powerful an enemy; by daily desiring aid and assistance of the Lord, and by impugning this beast with all the strength of thy wit; which if it persevere to solicit thy mind, be thou so much the more cheerfully instant to resist it, and fight with greater valiancy and fortitude of mind. For he that willingly consenteth not to this evil, is not hurt, albeit his malicious flesh doth hale and pull him to impure and odious conditions. But if thou shalt see that all things fall out more prosperously to thy neighbour or to thy friend, then to thyself, give God thanks, and think that either thou art unworthy of such prosperity; or at least that it is not profitable or conducent for thee; and remember that thy businesses shall not succeed the more prosperously with thee, because thou enviest the happy estate of thy neighbour: but that they will fall out more adversly and disasterously. But if thou desirest to know, with what armour and weapons thou mayst resist this vice, observe the considerations following.  
First consider that all envious men are like unto the devil, whom our good works do exceedingly afflict, 
Envious men like unto the devil.  and whom our felicity doth torment with intolerable dolour: not because he can enjoy it, albeit men should lose it, for he hath lost it without hope of recovery; but that men taken from dust and earth, should not possess those blessings he lost. Hence is that of Augustine in his book of Christian doctrine: 
August. in his book of Christian doctrine.  God turn, saith he, the plague of envy from the minds of all Christians: For envy is the devils sin, of which alone the devil is guilty, & unpardonably guilty. For it is not said to the devil that he is damned, because thou hast committed adultery, because thou hast stolen, because thou hast violently taken away other men's goods, and possessions; but because thou falling thyself, forthwith didst envy man standing. After this manner men imitating the devil, are wont to envy other men, not because they hope to translate their prosperity to themselves, but because they desire that all may be as miserable and wretched, as they themselves are. Mark & consider, o thou envious man, that although he, whom thou enviest, should not have those goods, for which envy doth so haunt thee, yet it followeth not that presently they should be thine. Because therefore that he possesseth them without thy loss or hurt, why doth it grieve thee, that he possesseth them without thy prejudice?  

We must not envy the virtues of our neighbour.  But if peradventure envy hath possessed thy mind, because an other excelleth thee in some virtue and grace of mind, as in religion, and fervency of prayer, I pray thee see what an enemy thou art to thyself. For thou art partaker of all the good prayers of thy neighbour, so that thou be in the favour of GOD: and by how much thy neighbour excelleth, in fervency of spirit, by so much thou growest richer in spiritual things: and therefore thou enviest him quite beyond all reason: but on the contrary part thou oughtest to rejoice, because the profit is common to you both, and thou also pertakest of his blessings.  
Consider therefore how great thy misery is, that by how much thy neighbour profiteth in goodness, by so much thou art the worse: but if thou didst love the good things in thy neighbour, which thou hast not, the same good things should be thine by the virtue of Charity, and so thou shouldest enjoy another man's labours without thine own labour. This Saint Gregory showeth, 
By Charity, other men's good things are made ours.  when he saith; Charity by loving another man's goodness, maketh it her own; but Envy, by hating that same goodness, turneth it to the wounding of her own breast.  
Perpend also, and ponder I pray thee, how envy burneth the hart, 
The mischiefs of Envy.  drieth the flesh, tortureth the understanding, disturbeth the peace of conscience, maketh all the days of the life sorrowful and heavy, and banisheth all tranquillity & all joy from the hart of man. For envy is like a worm in wood, which as it is bred in the wood, 
A similitude.  so it consumeth it: so also envy is bred in the hart, and the hart is the first thing that it excruciateth, and when it hath corrupted the hart, it also taketh away the natural colour of the countenance: for the pale and wan colour of the face, is a token of the greatness of the envy, that tormenteth man within. There is no judge so severe against a man as envy: for it continually afflicteth him, 
Envy is a just sin.  and tortureth her own Author. For this cause some Authors call this vice just, not that it is just (for it is a sin) but because by her own torment she chastiseth him, in whom she is, and exerciseth punishment upon him.  
See also how contrary this vice is unto Charity, which is God, and to the common good, which God every where respecteth and promoteth. For it envieth the good things of other men, and abhorreth those, whom God hath made and redeemed, and on whom GOD bestoweth his blessings, which thing is manifestly condemned: for it dissolveth that, that is made of God, if not indeed, yet in will. But if thou will use a present remedy for this disease, love Humility, and fly Pride, which is the mother of this deadly plague. For when as a proud man cannot away with a superior or an equal, envy is easily inflamed against them, who excel in any thing; for if it see any man either superior or better, it thinketh itself worse & base. The Apostle understood this well, 
Gala, 5,  when he said; Let us not be desirous of vainglory, provoking one another, envying one another. He therefore that would cut off the branches of envy, it is needful that first he dig up the root of ambition, from which envy ariseth. Furthermore, thou must also withdraw thy mind from an inordinate desire of temporal goods, and thou must only love the celestial inheritance, & spiritual blessings; which are not diminished, albeit there are many, who love and possess them; yea, they so much the more increase, by how much the possessors are multiplied. On the contrary part, temporal goods are so much the more diminished, by how much they are more amongst whom they are divided: & therefore envy discruciateth the mind of him that lusteth after them. For when as another receiveth that that he desired, or it altogether perisheth, or is diminished, it certainly cannot be done without grief. But it sufficeth not that thou shouldest not grieve at the good of thy neighbour, but it is necessary that thou shouldest do well unto him, as much as lieth in thy power; and moreover, thou shouldest pray unto the Lord God, that he would supply, those things that thou art not able to do. Thou must not contemn any man. Love thy friends in the Lord, and thine enemies for the Lords sake: who, when thou wast his enemy, he so loved thee, that to redeem thee, and deliver thee out of the hands of thine enemies, he gave his own life. Although thy neighbour be evil, yet for all this he must not be contemned: but in this thou must imitate the Physician, 
A similitude.  who hateth the disease, yet loveth the person of the diseased: So do thou, loving that which is made of GOD, and abhorring that, which man hath made evil.  
But perhaps thou wilt reason with thyself, 
An objection.  and say: What have I to do with him? in what thing am I bound to him? I know him not: he is not my father nor my kinsman: he never pleasured me, nor performed any duty unto me, yea, he hath sometime endamaged me. 
The answer.  But remember that GOD without any desert of thine hath heaped many benefits upon thee, and therefore hath commanded thee, that in being thankful, and making some recompense for this his bounty, thou in like manner shouldest be liberal, not towards him (for he needeth none of thy goods) but towards thy neighbour, whom ●e hath commended and committed unto thee.   

Of the remedies against Gluttony. CHAP. VIII.  
GLuttony is an inordinate desire or appetite of meat and drink. Christ exhorteth us to beware of this vice, 
Luke, 21.  when he saith: Take heed to yourselves, least at any time your hearts be oppressed with surfeiting and drunkenness, and cares of this life. When as this vice doth knock at the gates of thy hart, resist it with these considerations. First consider how for one sin of gluttony death entered upon all mankind: 
Gluttony the cause of death.  and therefore it is necessary that thou shouldest be superior, and have the upper hand in this first combat, in which if thou fayntest or yieldest, thou shalt be impugned more noisomly of their vices, and shalt be much more weak and unable to make resistance. Therefore above all things resist the temptation of gluttony with a manly courage: which unless thou conquerest, thou shalt in vain oppose thyself against other vices. But thou shalt easily overcome all other enemies, which are without, if first thou shalt overthrow and kill those, that are bred in thee. For he to no end fighteth with them, that are without, if he hath an enemy within. Wherefore the devil first tempted Christ with gluttony, thinking so to open a gate for other vices.  
Consider also the rare and singular abstinence of our Lord jesus Christ, 
The Abstinence of Christ.  who not only after his fast in the Wilderness, but also other where oftentimes handled his most holy and sacred flesh most sharply, and suffered hunger for our comfort, that he might give us an example. For if he that by his only presence nourisheth Angels, and feedeth the fowls of heaven, suffered hunger for thee; how much more oughtest thou to suffer something for thyself? by what title wilt thou glory that thou art the servant of Christ, if he hungered, and thou consumest thy whole life in gluttony and drunkenness? he suffered troubles and punishments for thy salvation, and wilt not thou suffer for the same? If the cross of abstinence seem too grievous unto thee, remember the gall and Vinegar, which Christ tasted upon the Cross: because as Bernard saith: No meat is so bitter, which if it be tempered with the remembrance of the Vinegar and gall of Christ, is not forthwith made sweeter.  

The abstinence of the holy fathers  Recall also into thy memory the abstinence of all the holy Fathers in the Wilderness, who frequenting desert places, have with Christ crucified their flesh with all the lusts and concupiscences, and by the grace of God have sustained themselves many years only with the roots of herbs, and have macerated themselves with so great abstinence, that almost it seemeth incredible. If therefore our fathers have thus imitated Christ, and after this manner have followed him into heaven, how thinkest thou to come thither by the way of deliciousness and pleasure.  
Remember how many poor there be in the world, who think themselves happy, if they may satisfy their bellies with bread and water, and thou shalt understand how bountifully the Lord hath dealt with thee, who hath bestowed much more upon thee, then upon them. Therefore there is no reason, neither is it meet that thou shouldest convert this liberality of thy Lord, to be an instrument of thy gluttony.  
To be brief▪ consider that the delight of gluttony doth not consist in a greater place, 
The delight of gluttony very short.  then of two fingers, nor in a longer time, then of two minutes, in which the meat passeth down and is gone: neither is it meet that for a place of man's gluttony so narrow, and for a pleasure so short and momentany, that the Land, the Sea, nor the air should suffice. To satisfy this gourmandizing gluttony oftentimes the poor are spoiled, and many injuries are done, that the hunger of the feeble may be converted into the delicates of the mighty. Certainly it is a thing miserable and lamentable, and much to be deplored, that a pleasure of so small a part of man's body should cast the whole man into hell, and that all the members and senses of the body should suffer eternal punishment, for the momentany greediness of one member. Thou dost not mark how shamefully thou errest, nourishing thy body so delicately and with such costly meats, (which ere it be long shall be meat for worms) but neglectest thy soul, which before it be long shall stand before the Divine tribunal, which being void of virtues, when as the body is full of delicate meats, shall be punished with eternal torments. And if thy soul be damned, be sure that thy body also shall have her punishment: for even as the body is created for the soul, so it shall be punished with the soul. Therefore thou contemning the nobler part of thyself, and nourishing in delicacy the ignobler, thou dost destroy them both, and thou killest thyself with thine own sword. For thy flesh, which is given to be an help unto thee, doth lay a snare for thy life, and doth attend thee unto torments, as it followed thee here in vices.  
Remember the hunger of Lazarus, 
Luke, 16.  who desired to be relieved with the crumbs that fell from the rich man's table, and there was no man, that gave them unto him. Wherefore when he was dead, he was carried by the hands of Angels into Abraham's bosom; but on the contrary part the rich Glutton, who was clothed in purple and fine linen, and fared well and delicately, every day, was buried in hell: for hunger & fullness, pleasure and continency, have not the same event: for after death misery followeth pleasure, and pleasure misery. Let us put the case; thou ●atest and drunkest the last year both delicately and largely, tell me now what remaineth unto thee of all those pleasures? surely nothing at all, except it be the sting and remorse of conscience, which perhaps will torment thee everlastingly. Therefore all that thou hast prodigally wasted and devoured beyond reason and measure, all that thou hast utterly lost: and that thou hast withdrawn from thyself, and distributed to the poor, that is very well disposed and bestowed, and as a treasure laid up for thine own use, which shall be restored and repaid unto thee in the heavenly City.  
Lest thou be entrapped by oversight and at unawares in this vice, 
We must be wary in the refection of our bodies.  thou must very heedfully beware, because oftentimes when as necessity desireth to be satisfied and relee●ed, the pleasure which lurk●th under necessity, craveth that t●ou wouldst satisfy and fulfil her desire: and it so much the sooner deceiveth, by how much it more covertly insinuateth itself under the c●lour of honest necessity, and hideth from thee her inordinary. Therefore very especial wariness and wisdom is here to be used, to bridle the appetite of pleasure, and to subject and subingate the sensuality under the rule of reason. If therefore thou desirest that thy flesh should be a servant and a subject under the soveranity of thy soul, look that thy soul be subject unto God: for it is requisite that thy soul be governed of God, that it may in like manner rule over the flesh. And by this admirable & amiable order, man shall be reform, that is, that GOD may rule over his reason, 
How man is reform  the reason may govern the soul, and the soul the body; and so man shall be wholly reform. But the body striveth and struggleth against the government of the soul, if the soul be not subject under the rule of reason, and if the reason be not conformable to the divine will. When thou art tempted of Gluttony, think and consider that thou enjoyest a very short delight, which soon passeth away: and that the pleasure of the taste, is like a dream of the night, vanishing away, and flying from the eyes; and consider that this pleasure, when it is past, leaveth the soul heavy in the conscience: but if that pleasure be conquered, the soul rejoiceth, frolicketh, and the conscience is quiet, and full of peace: according to that most excellent and egregious sentence of that wise man. If thou shalt do any honest thing with pains taking, 
A●lus G●li●●.  the pains passeth, but the honesty remaineth: if thou dost any filthy or unhonest thing with pleasure taking, the filthiness and dishonesty remaineth, but the pleasure passeth away.   

Remedies against anger, hatred, and enmities, which arise of anger and wrath. CHAP. IX.  
ANger is an inordinate desire to be revenged of him, whom we suppose to have wronged us. Against this pestilent vice the Apostle showeth unto us an antidote, saying: Let all bitterness, and anger, 
Ephe, 4,  and wrath, crying, and evil speaking be put away from you, with all maliciousness. Be ye courteous one to another, and tender-hearted, forgiving one another, even as God for Christ's sake forgave you. Of this sin the Lord speaketh in Matthew: But I say unto you, whosoever is angry with his brother unadvisedly, shall be culpable of judgement. 
Math, 5,  And whosoever saith unto his brother, R●c●, shall be worthy to be punished by the Counsel. And whosoever shall say, fool, shall be worthy to be punished with hell fire. Therefore, when this outrageous vice doth solicit and disquiet thy mind, repel it by these considerations following.  
First consider, 
Man more wrathful than beasts.  that brute beasts do live peaceably with those that are of the same kind. Elephants accompany with Elephants: in like manner, Kine and Sheep feed rogether in their herds and flocks. Birds of a feather fly together. Cranes on the day time fly together, and at night one playeth the Sentinel for the other. The same thing also do Storks, Hearts, Delphins, and many other creatures. The concord and order of Aunts and Bees, is known unto every body. And amongst wild beasts there is a certain peace and agreement: The fierceness of Lions is not exercised against them of the same kind: the Boar is not spiteful and hurtful to the Boar: the Linx warreth not with the Linx, nor the Dragon with the Dragon. What need we many words? the wicked spirits themselves, who are the authors of all our discord, observe the league between themselves, and by common consent do exercise their tyranny. Only men, to whom courtesy and peace are very necessary, & most conducent, nourish deadly discords and cruel variance. These things are worthy of great consideration.  
Neither is it less to be considered of, that nature hath given weapons to all living creatures to fight: 
Man hath no weapons given him of nature.  hooves to horses, horns to Bulls, tusks to Boars, a sting to Bees, claws and beaks to birds, yea to Gnats and fleas, nature hath given weapons to bite and sting, by which they fetch out blood. But thou o man, because thou art created to peace and concord, are created unarmed and naked, that thou mayst not have any thing to hurt or offend another. Therefore consider how unnatural it is, that thou shouldest revenge, and hurt him of whom thou art offended; especially, by seeking for weapons which are without thee, which nature hath denied unto thee.  
Remember that anger and desire of revenge is proper unto wild beasts, of whose anger thus speaketh a certain wise man: O man, why dost thou degenerate from the nobility of thine estate and condition, by following the nature of Lions, Serpents, and other fierce and cruel beasts? 
The anger of a certain Lyon.  Aelianus writeth of a certain Lion, who being wounded in hunting with a lance, more than a year after espied him a far of that had wounded him, passing that way in the company of the King of juba, and many other men; the Lion forthwith knew him, and rushing violently through the ranks of the men, they with all their forces resisting him, he rested not till he came unto him, who had hurt him, whom presently he rend and tore in pieces. The same thing we have seen done of a certain Bull, against them of whom he was smitten and hurt. Wrathful and angry men, are the imitators of these fierce and cruel beasts; who when they might mitigate their wrath by reason and discretion, (as it becometh men) they had rather follow their beastly force & fury, glorying in their ignobler part, which is common unto them with beasts, when as they should use divine reason, in which they partake with Angels.  
If thou shalt say, that it is an hard thing for thee to mitigate and assuage thine angry hart: 
From the example of Christ.  I answer, that thou oughtest in like manner to consider, that it was much more difficult that the son of GOD should suffer for the love of thee. What wast thou when he shed his blood for thee? waste not thou his enemy? Dost thou not see with what great clemency and gentleness he suffereth thee, sinning daily, and with what great benignity and goodness he receiveth thee turning unto him? Peradventure thou wilt say, that thine enemy is not worthy to have his fault forgiven. Tell me, deservest thou, or art thou worthy, that God should pardon thee? wouldst thou that God should pardon thee, and wilt thou use extremity against thy neighbour? If thine enemy be not worthy that he should have pardon, yet thou art worthy to pardon him, and Christ most worthy, for whose love thou oughtest to forgive him.  

An angry man without the grace and favour of God. Math, 5,  Further observe, that all the time that thou burnest with hatred and rancour against thy neighbour, thou art not worthy to offer any sacrifice to the Lord, grateful & acceptable unto him, which our Saviour intimateth when he saith; If then thou bring thy gift to the altar, & there remember'st that thy brother hath aught against thee, leave there thine offering before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. By which precept, we know more clearly than the noon day, how great a sin discord with our neighbour is: man being out of the favour of God, so long as this contention lasteth, and therefore he doth nothing pleasing unto him, whilst he is guilty of this crime. 
In his 8. homily upon Ezech.  Such a like thing Gregory insinuateth when he saith; Because nothing pleaseth God without concord, the good things that are done of us profit nothing, unless we carry with a quiet mind the wrongs done unto us.  
Consider also who is he, whom thou supposest to be thine enemy: for it is of necessity, that he is either just or unjust. If he be just, certainly it is an evil and a vild thing, to wish and do ill to a righteous man, and to be an enemy unto him, who hath God for his friend: but if he be unjust, it is a thing also altogether to be detested, that thou shouldest revenge another man's maliciousness with thine own maliciousness; & appointing thyself judge in thine own cause, shouldest chastise another man's injustice with thine own. If thou revengest thine own injury upon thine enemy, and thine enemy his upon thee, there shall never be an end of discord and revengement. But that is the most glorious kind of revenge which the Apostle teacheth, saying: Overcome evil with good: that is, overcome other men's vices with thine own virtues. 
How we must revenge.  For whilst men render evil for evil, neither will be brought to yield, it cometh to pass many times, that at length they are overcome by ignominy & reproach: for anger afflicteth them, and they are shamefully conquered of their own passions, which if they had overcome & tamed, their victory had been more glorious than his, that hath won and vanquished a City by force of Arms: yea the victory is much lesser to have taken one or many Cities, which are without us, then to conquer our own affections, which rule & revel within us; and to bridle our proud disdain and indignation, which is shut within us: which except we hold under, it will rise against us, and will force us to assay those things, which afterwards we shall repent us of, and be ashamed of: and that which is worse, we ourselves shall scarcely understand of the evil that we do: for he that is angry, thinketh all revenge just, and is often deceived, supposing the prick of anger to be the zeal of justice, and by this means the vice is covered with the semblance of virtue.  
Therefore to overcome this vice, it is the best remedy that thou be very careful and diligent to pull up by the roots all inordinate love of thyself, 
Self-love is to be pulled up by the roots.  and of thine affairs. for otherwise anger will easily wax hot, if either thou, or any of thine be hurt, although with the least word. Furthermore, when thou feelest the beginnings of the temptation of anger, thou must prepare thyself unto patience, foreseeing wisely all the kinds of evil, which may arise in any business; because a dart foreseen doth less hurt. 
We must do nothing in our anger.  Thou must firmly purpose in thy mind, that as often as choler fumeth and heateth in thee, that thou neither say nor do any thing; yea, believe not, nor trust to thyself; but let all things be suspected of thee, which thy hart persuadeth thee at this time, albeit they seem to agree unto reason. Defer the execution of thy will whilst anger boileth, or until thou hast once or oftener said over the Lord's prayer, or some other thing. That wholesome counsel of Athenodorus, which is reported by Plutarch, 
Plutarch in the Apothegs' of the Romans.  ought here to be observed. For when as he by reason of his old age, desired leave to return to his own house, and Augustus the Emperor had granted him leave. When he took his farewell of Caesar, desirous to leave behind him some memorial worthy a Philosopher, he said; O Caesar when thou art angry, before thou shalt say or do any thing, repeat over in thy mind the four and twenty Greek letters. Caesar taking the Philosopher by the right hand, said; Yet I have need of thy presence; and so retained him with him another whole year. For the Philosopher by this advice taught, that those things were done mithout reason, which were done at such time as anger boileth in the hart. 
In the time of anger we must decree of nothing.  And it is diligently to be marked, that there is not a worse time to deliberate in, what should be done, then when a man is angry; and yet all men especially would then dispatch what they have to do. Therefore it is very meet that a man at that time when fury and wrath hath possessed his mind, should resist such enterprises with a manly courage. 
A similitude.  For as it is known to all men, that a drunken man cannot do any thing wisely and with reason, and of which he doth not afterwards repent him (as we read of Alexander the great) so when a man is disturbed and troubled with anger, and blinded with the smoke of this passion, he cannot rest, neither take advisement, which to day although it seem just and reasonable unto him, yet to morrow, when the fury of his passion shall be over, he shall confess that it was unjust and unreasonable: for it is without controversy, that anger, wine, and love, that is carnal concupiscence, are the worst counsellors, that may be found. whereupon the Wiseman saith very well: Wine and women lead wisemen out of the way, and put men of understanding to reproof. 
Ecclesi. 19  By wine the wiseman understandeth, not only material wine, which is wont to blind and obscure the reason; but any passion that stragleth out of the right way, which in like manner blindeth and obscureth the reason, albeit not every thing that then is done is always culpable.  
And this advice is not to be contemned; if when thou art angry, 
Another advice.  thou shalt forthwith occupy thyself with some manner of business, and so divert and turn thy cogitations from anger; for if thou dost withdraw wood from the fire, the flame is extinguished. And with all thy strength contend to love them, whom thou must necessarily suffer: for if that sufferance be not joined to love, the patience which outwardly appeareth, is oftentimes converted into rancour. Therefore when Saint Paul saith, 
1, Cor. 13.  Love is patiented: he presently addeth, and bountiful: For true love omitteth not to love those bountifully, whom it suffereth patiently. In like manner it is wisdom to give place to the wrath of thy brother: for if thou shalt separate thyself from him being angry, thou shalt give him place, till his anger be over; or at least if thou wilt not departed, answer him courteously. For as Solomon saith: 
Prou, 15.  A soft answer putteth away wrath.   

Remedies against Idleness. CHAP. X.  
Idleness is a slothfulness and a sluggishness of the mind to do any good: but in this place it is a loathsomeness and a weariness of spiritual things. How dangerous this sin is, appeareth by these words of Christ: 
Math. 7.  Every tree that bringeth not forth good fruit, shall be hewn down, and cast into the fire. And in another place admonishing us to live circumspectly and carefully, which is opposite to this vice, he saith: Be ye ready, watch, and pray: 
Math, 24,  for in the hour that ye think not of, will the son of man come. Therefore when this slothful and idle vice tempteth thine hart, thou mayst arm thyself with these considerations following.  
First consider what great labours and troubles Christ from the beginning of his life suffered for thee; 
The lobors of Christ.  how he continued whole nights in prayer for thee; how he ran up and down from one country to another, teaching & healing men; how he was always busied about those things, which belong unto our salvation; and above all these things how at the time of his passion he bore that heavy cross being wearied & martyred through many stripes and whip. If therefore the Lord of majesty suffered so many labours and sorrows for the salvation & safety of others▪ how much more meet is it, that thou shouldest do and suffer some thing for thine own? That most immaculate Lamb suffered so great things to deliver thee from thy sins; and wilt thou not suffer a little while and a small thing for his love?  
Consider also what the Apostles have suffered, when travailing throughout all the world, 
The labours of the Saints.  they preached the Gospel, and what the Martyrs, Confessors, and Virgins have suffered, with those holy Fathers, that lived in most vast and solitary wildernesses, far remote from any human resort. To be brief, consider of all the labours and travails of the Saints, who now triumph with the Lord in heaven, by whose labours & toils the Church of God to this day enjoyeth many notable blessings.  

Nothing created to be idle.  Contemplate moreover, how nothing is created to be idle: for the heavenly Armies cease not to praise the Lord: The Sun, the Moon, the stars, and all the celestial bodies, are every day once turned about the universal Orb for our commodity; herbs, plants, and trees, from small bodies increase to their just magnitude; Aunts in summer gather their grain, which they may live of in winter; Bees make their Honeycombs; & with all diligence persecute the Drone. Thou shalt find the same thing to have place in all, if thou shalt run thorough all the kinds of living creatures. Therefore, o thou man capable of reason, let it shame thee of idleness, which all creatures detest, and that only by the instinct of nature.  
Behold how great pains and travails those do sustain, who gather earthly riches together, which shall perish, which are gotten with great labour, & are possessed with gr●●ter cares and dangers: what oughtest not thou rather to do, who dealest for heavenly matters, who labourest for celestial treasures, which endure for ever? Beware that now, when thou art sound and strong, and hast time, that thou walk not idly, lest something be wanting unto thee, which hereafter thou canst not labour for, and yet wouldst feign have. Which we see to happen to many. The time of our life is short, and full of a thousand miseries: therefore, whilst thou hast fit time to work, take heed that it slide not away vainly in idleness. 
john, 5,  For the night shall come, in which no man can work.  
Remember, 
Great repentance is required for sins.  that the multitude of thine enormous sins do ask great repentance. Saint Peter denied the Lord thrice, and he mourned for this sin all the days of his life, although it was already forgiven him. Marry Magdalen deplored her sins to her dying day, which she had committed before her conversion, albeit she had heard those sweet words of Christ; 
Luke, 7  Thy sins are forgiven thee. But because I labour to be brief, I cease to rehearse more examples of this sort of those, who in like manner have ended their repentance with their life, many of whom had committed both fewer and lesser sins than thou hast. But thou, who daily heapest sins to sins, how darest thou say, that it seemeth a thing too hard and difficult unto thee, to do necessary labours, by which thou mayst fly sins? Therefore, in the time of grace and mercy, endeavour with thy full strength that thou mayst bring forth fruit worthy of repentance. And set before thine eyes that example of a certain godly man, who as often as the clock made a report of a passed hour, was wont to say: 
The saying of a godly man.  O Lord GOD, behold now another hour of them is already past, which thou hast allotted unto my life, for which how shall I be able to render thee an account?  
If at any time we be wearied in our godly exercises and labours, let us forthwith consider by how many tribulations and troubles we must enter into the kingdom of heaven; and that he shall not be crowned, that hath not lawfully contended. And if thou thinkest that thou hast laboured enough already, 
Without perseverance no salvation.  and that no further pains is to be endured, remember that he only shall be s●●ed, who continueth and persevereth to the end. For without 〈◊〉 all perseverance, neither the course is worthy of reward, nor of the small favour of the Lord. For this cause the Lord would not descend from the Cross, when the jews willed him, because he would not leave the work of our redemption unperfect. If therefore we will follow our head, it is necessary that we should labour with all diligence till death; because the reward of our Saviour endureth for ever. Let us not leave of continual repentance, let us not be weary in bearing the Cross of the Lord, 
A similitude.  by following Christ: otherwise what shall it profit to have sailed successfully and prosperously a long voyage, if at length we make shipwreck in the Haven? Thou oughtest not to fear the difficulty of fight, God, who sendeth thee to the war, doth promise thee help to overcome; he is a present beholder of thy fight, and doth aid and secure thee with a fresh supply, when thou art enndangered, or when thy strength faileth; but crowneth thee when thou hast overcome.  

Very good and wholesome counsel.  When thou art wearied through tediousness of travail, thus resolve with thyself: Do not compare the labours of Virtue with the sweetness and delight of the contrary vice: but confer the sorrow and anguish, which thou now feelest in Virtue, with the sorrow and disquietness, which thou shalt feel after thou hast sinned; and the joy, which thou feelest in sinning, with the joy, which for virtue remaineth for thee in the glory to come; and thou shalt presently see, how much better the condition of virtue is, 
After victory a new war approacheth.  then of vice. When thou shalt come Victor from one war, be not idle, be not void of care: for oftentimes, as a certain Wiseman saith, after victory the conqueror casteth away all care: yea, always stand upon the watch: for by and by thine enemy will approach again, and his trumpet will give a sign of a new onset, and a new assault will begin. For the Sea cannot be without waves and billows, nor this life without tribulation and temptation. For he that is a young freshwater Soldier, and beginneth to lead a godly life, he is more strongly and more importunately impugned of the enemy, who is not troublesome nor noisome unto them, whom he is quietly possessed of; but to them, who are without his regiment and jurisdiction. Therefore the young Soldier of Christ must always stand upon his court of guard, & diligently watch so long as he is employed in this war, being armed from top to toe with Christian complete armour. But if at any time thou shalt feel thy soul wounded, 
A similitude.  beware that thou cast not away thine armour and shield, and shake hands with thine enemy, & yield thyself unto him: but imitate valiant and brave men of Arms, who oftentimes through shame to be overcome, and through grief of their wounds are forced not to fly, but to fight again; and so taking hart at grass, and calling to thee thy spirits a fresh, thou shalt forthwith see that by thine own misfortune and mischance, thou shalt cause them to fly from thee, whom a little before thou didst fly from, and thou shalt prosecute them, who prosecuted thee. And if peradventure thou be'st wounded the second time, (which oftentimes happeneth in war) yet be not discouraged, but remember, that the same thing happeneth often to them that fight most valiantly, not because they are never wounded, but because they are never conquered. For he is not said to be conquered, that is often wounded, but he, that looseth his armour and his courage. If thou be'st wounded, seek presently for remedy; for a fresh and new wound is sooner cured, then anolde ulcer, and that which is putrefied: and one is easilier cured, than many.  
If thou be'st tempted at any time, 
How temptation is to be turned into good.  it is not enough for thee not to have entertained the temptation, but endeavour by the same temptation to take a greater occasion to embrace Virtue; so by this diligence and the Divine grace by temptation thou shalt not be made worse, but much better, and all things shall fall out with thee more happily and currently. If thou be'st tempted of Luxury and Gluttony, cease a while from thine accustomed delicates, yea, albeit they be lawful, and entertain fasting, and holy and godly exercises. If covetousness assault thee, give larger alms, and do other works of mercy oftener than thou wast wont. If vainglory assail thee, in all things humble thyself more lowly. Doing thus, perhaps the devil will not dare further to tempt thee, lest he should give thee an occasion to become better, and thou shouldest exercise better works, when as his casting is that thou shouldest do worse▪ Asdruball much as lies in thee fly idleness, and always meditate upon some good and profitable thing: and beware that thou be'st not so overwhelmed with the multitude of business, that thine hart be estranged from GOD, so that thou canst not meditate on him.   

Of other kinds of sins, which a good Christian ought to eschew. CHAP. XI.  
BEsides the seven sins, which are called capital, there are others, which depend of them, which a Christian ought to eschew with all diligence no less than the former. Amongst these one of the chiefest is, to swear vainly by God: for this sin is directly against God, and therefore in his own nature it is more grievous than any other sin, which is committed against thy neighbour, albeit it be enormous and very far out ofsquare. And this is done not only when the name of God is sworn by, but when we swear by the Cross, Mass, Sacraments, Saints, or by our own life, for every one of these are heinous sins also & idolatrous, for by protesting by them we place them in God's stead, which unlawful oaths are much reprehended in the holy Scriptures, because of the injury, which is offered to the Divine majesty. Greatly to blame are they, and much have they to answer for, who swear of custom for every light matter, having no respect how or wherefore they swear, neither do repent themselves of this custom, neither endeavour to root out this corrupt and depraved use. Neither are they to be excused, if they say, that they do not swear of set purpose or it was not their mind and intent to sweat vainly: for the case being put, that they are willing to entertain this naughty and corrupt custom, they are also willing to entertain that, which followeth of it, that is this, and such like evils, and therefore they are not free from great and enormous wickedness.  
Wherefore a Christian ought to endeavour himself as much as lies in him to banish and root out this evil custom, lest this incircumspection prove his bane. That this may be done the more easily, we must diligently observe and mark that counsel of Christ, 
james, 5,  and of his most loving Disciple james, saying; Before all things, my brethren, swear not, neither by heaven; nor by earth, nor by any other oath: but let your yea, be yea, and your nay, nay, lest ye fall into condemnation: He meaneth, that the custom of swearing should not draw them to false swearing, and therefore should be judged, and condemned to everlasting death:  
Neither ought any man to swear by the life of his sons, 
We must not swear by the life of another.  or of any other in his family. And he must also diligently take heed, that as no man swear after this manner in his family, so let him cast out of his house all such oaths, by admonishing & chasticing all, that are under his jurisdiction. And if there be any man, to whom this custom is so turned into a nature, that he can hardly expel it, let him accustom himself, that for every such offence he give some thing to the poor, or exact some other thing of himself, that by it he may not only be put in mind of his repentance, but also, that it may be an admonition unto him, not to incur the same fault again.  

¶ Of murmuring, detraction, and rash judgement.  
ANother sin, which every one ought to fly and avoid, is murmuring: which vice doth no less reign in the world at this day, then that before. For there is neither house, nor assembly of religious persons, nor holy place, which is altogether free from murmuring. And although this vice is acquainted & familiar with all estates of men, (for the world through her wavering and mutability, ministereth matter of tears to the good, and an occasion of murmuring to the weak) yet some are more inclined to this vice of their own nature, 
A similitude.  than others. For even as men's tastes are divers, for all things taste not alike to all men; sweet tastes displease this man, and sour tastes please another, and some please their tastes in sweet things: so the wills of some men are so corrupt, and replete with hurtful and melancholy humours, that they have not any pleasure in any thing that is joined with virtue, they cannot away to hear their neighbour praised, and nothing doth please them but evil speaking, and scorning others; so that in all their conversation they seem dull, and benumbed; but if they light in a vain of evil speaking, and spiteful reproaching, in this they seem as though they were waked out of sleep, and they quicken up their spirits to descant on this theme.  

Three evils spring from murmuring  That an hatred of this abominable and hurtful sin may be bred in thine hart, mark how this vice bringeth with it three kind of evils. The first is, it brings forth detraction and backbiting , for from murmuring to detraction, the way is short, and the access easy from that to this. The Philosophers say, that in elements the transmutation is easy, which agree and symbolise in any quality: 
A similitude.  So we often see, when men begin to murmur, that they most easily descend from more common defects to particular, and from public defects, to defects more secret and private, from small to great: and by infamy they wrong the fame of their neighbour. For after the tongue hath begun to wax hot through speaking, it is a hard matter so much to restrain the lust and desire of the hart, as the flame increaseth the wind raising and puffing it; as it is hard to hinder and hold in an unbroken and an unbridled Colt foaming and chafing in the midst of his race. Then the murmurer respecteth not any body, neither feareth to proceed, until he hath entered into the secretest places of the house. Wherefore, Ecclesiasticus earnestly prayed, that God would set a watch before this gate; Who saith he, 
Ecclus, 22,  shall set a watch before my mouth, and a seal of wisdom upon my lips, that I fall not suddenly by them, & that my tongue destroy me not? He that spoke this, knew very well the great weight, moment, and difficulty of this thing: for he looked for remedy of this from GOD alone, who is the true Physician of this disease, 
Prou, 16,  as Solomon testifieth, saying: The preparations of the hart are in man, but the answer of the tongue is of the Lord. Of so great moment is this business.  
The second evil is; because it is very hurtful; for at the least three very great damages & hurts are found in murmuring: One is of them, who are the speakers; another of them, who are the hearers and consenters; the third of them, of whom the words are spoken. For albeit walls have not ears, yet word words have wings, and men are desirous of favour and friendship, and by broaching such trifles, they hunt for the favour and familiarity of others, under pretence as though they had a great care of his honour, whose fame is hurt and wronged. Hence it ariseth, that when such words are carried to the ears of him that is defamed, he is offended, and to his own grief he rageth against him, of whom he is defamed. Hence come perpetual enmities, hence continual hatred, hence wars and slaughters proceed. 
Ecclus, 28,  Wherefore worthily said the Wiseman; Abhor the slanderer and double tongued: for such have destroyed many that were at peace. And all this mischief, as thou seest, oftentimes is derived from one word ill spoken, 
Ecclus, 11,  as the Wiseman saith; Of one little spark is made a great fire, and of one deceitful man, is blood increased.  
In regard of this mischief, the holy Scripture compareth the words of detractors and murmurers to sharp razors, which shave the hairs, he not feeling that is shaved; after that also to Bow & arrows, which are sent from far, and wound the absent: sometimes slanderers and reprochers are called serpents, which bite privily, and leave poison in the wound: by which similitudes, the holy Ghost would intimate unto us, the malignity and harms of this vice, which is so great, that the Wiseman saith; 
Ecclus. 28,  The stroke of the rod, maketh marks in the flesh, but the stroke of the tongue breaketh the bones.  
The third evil that murmuring bringeth with it, is, that it maketh the murmurer execrable & infamous among men: for naturally men shun him that is foul-mouthed and evil tongued, no otherwise then they do a venomous serpent. Therefore the wiseman saith; 
Ecclus, 9,  A man full of words, is dangerous in his City. Although there were no other cause to hate this vice, neither that it were very hurtful on the one part, nor fruitless on the other, yet who is he that would be infamous, and execrable both to God and men? especially for a vice so common and usual, into danger of which a man doth run, so often as he conferreth with another.  
Therefore persuade thyself, that the life of thy neighbour, as much as it pertains to thee, is as a forbidden tree, whose fruit it is not lawful for thee to touch, nor taste. Beware therefore, that thou do not speak well of thyself, and ill of another: for this is the property of slanderers and backbiters, and that of bragarts and vainglorious Thrasoes. In thy mouth let all men be honest and honourable, and let all the world believe by thy words, that there is not an evil man in it. By this means thou shalt eschew many sins, and infinite scruples and bitings of conscience, and thou shalt be acceptable to God, and loved of men: and as all are honoured by thee, so in like manner thou shalt be honoured of all. Bridle thy tongue, and be thou careful to keep in those words that thy stomach belcheth up: 
The greatest soveranity to be able to rule thy tongue.  especially when thou seest that by them there is danger of bloodshed. And constantly believe this, that it is the greatest wisdom, & the most sovereign empire, to be able to bridle and restrain thy tongue.  
Neither think that thou art freed from this vice, when thou murmurest artificially, first praising the man, whom thou hast purposed to dispraise: 
A similitude.  For there are some murmurers and repiners, that imitate Chirurgeons; who being about to open a vain, do first anoint it with oil, & presently make incision, and extract blood. 
Psalms, 55,  Of these the Prophet speaketh: His words were more gentle than oil, yet they were swords. And even as it is landable to abstain from all kind of murmuring and repining, so it is much more praiseworthy, to moderate and temper ourselves from railing and reproaching them, who have offended us: for by how much more the desire of railing is violenter, by so much more it is an evidenter sign of a generous mind, to be able to contain himself in this, and to restrain this affection; therefore, 
Murmurers & detractors, are not to be heard. Ecclus, 29,  where the danger is greater, there we ought to be more cautelous and wary. Neither ought we only to abstain from reproaching and murmuring, but our ears ought not to be open to detractors and slanderers, that we may follow the counsel of Ecclesiasticus, saying; Hedge in thine ears with thorns, and do not bear a wicked tongue. By which words it is manifest, of what great moment it is, not to hear cursed and slanderous speakers. For he saith not, shut, or stop thine ears with Cotton, wol, or with soft Fur or Down; but he would have them hedged about with thorns, that not only such reproachful speeches may not enter into thine hart, by hearing them and delighting in them, but that thou show a sour and displeased count on 〈◊〉 to the slanderer, and that thou with grief hearest them● which thing also Solomon teacheth more plainly, 
Prou, 25●punc;  when he saith: As the north-wind driveth away the rain, so doth an angry countenance the slandering tongue. For as S. Jerome saith: An arrow shot from a bow, sticketh not in the hard Rock, but with violence reboundeth back again, and hurteth him that shot it. But if this Buzzer and Detractor be thy subject, 
How a backbiter & a detractor is to be reproved.  or thine inferiors without offence thou mayest command him to hold his peace; for thou art bound to do so: but if thou caused not command him silence, at least discreetly with some other discourse break of the course of his speech, or show him that countenance, whereby he may be ashamed to proceed any further. Therefore being modestly admonished, he will either hold his peace, or alte r his speech. Otherwise, if thou entertainest his talk with a merry and cheerful countenance, thou ministrest, occasion unto him, to persist in his purpose, 
A similitude,  and so thou dost no less offend in hearing, than he in speaking. For even as he doth ill, that fireth an house, so also he doth ill, that when he may quench the fire, will not, but coming to the flame, warmeth himself by it.  
Amongst all the kinds of murmuring and detraction that is the worst, 
Scandal that comes by detraction.  when as any one detracteth from the estimation of a just and a righteous man▪ for he by this manner of reproaching, giveth occasion to the weak and faint-hearted to become more slow in goodness, neither to go forward with so great zeal as they were wont. Which albeit he offend not the stronger, yet it cannot be denied, but that he much wrongeth the weak and unperfect. Lest that this kind of scandal seem small in thine eyes, 
Math, 18,  remember the words of the Lord: Whosoever shall offend one of these little ones which believe in me, it were better for him that a Millstone were hanged about his neck, and that he were drowned in the depth of the sea.  
Wherefore, my brother, think it a kind of sacrilege to sharp and whet thy tongue against them, who serve the Lord God: for albeit it be true that the detractor speaketh of them, yet for the title only, which they have and the office that they bear, they are worthy of honour especially seeing that GOD h●th ●ayde o● them: 
Zach. 2.  He ●ha● toucheth you, toucheth the apple of 〈◊〉 eye. Whatsoever we have hitherto spoken of murmurers, detractors, 
Against jesters and jibers.  and backbiters, it is to be understood also of iesten, flowters', and deriders, and much more of them then of the other: for this vice hath all the evils and mischiefs in it, which before we have numbered up, and besides those, it hath another blemish annexed to it, that is, pride, arrogancy, and contempt of thy neighbour: therefore we must eschew and avoid this vice more warily than the other, as the Lord hath commanded in his Law, 
Levit. 19  when he said: There shall not be a tale-carrier, or a backbiting whisperer among my people. Therefore, it is not needful further to enlarge the vildness and filthiness of this sin, but let these things suffice which hitherto we have spoken.   

¶ Of rash judgement, and the precepts of the Church.  
TO the two precedent sins a third is joined being very near unto them, which is to judge rashly: for detractors and slanderers not o●●ly speak evil of matters past and evident, but also of those that are judged of them, and which breed any suspicion in them. For that they may not want matter of detraction, they minister matter unto themselves, interpreting by their perverse judgement and peevish suspicion the matter to the worst sense, which they ought to have interpreted to a good meaning. Which kind of judgement is against the commandment of the Lord: judge not, that ye be not judged: and condemn not, 
Math. 7.  that ye be not condemned.  
With these sins, which are against God, those are numbered which are committed against these four precepts of the Church, 
Four precepts of the Church.  which are commended unto us under commandment, as: On the Sabaoth days, and on certain other days, it is thought good by the Church, to hear Divine service and sermons: to receive the holy Sacrament of the blessed body and blood of our Saviour Christ: to fast on days appointed: and faithfully to pay Tithes.  
For as much as man is bound both by the law of God and man, to hear Divine service and sermons, he ought not only to be present in body, but also in spirit, and to gather up his spirits, that he may hear with understanding, and carry away that, that may fructify in him, and nourish him unto eternal life: keeping silence, and having his hart lifted up to God, considering of the high mysteries revealed in his word, with great fervency and devotion praying together with the congregation, and attentively hearing that which is delivered unto him. They who have families, 
Householders ought to look that their families keep the Sabaoth.  children, manservants, and maids, they ought to be careful that they come to Church, and that they spend the Sabaoth days holily. In which thing many Householders are faulty, and worthy of great reprehension; who shall render an account to God for this negligence. These are the sins, which men are wont to fall into more usually and commonly, and all these we ought to eschew with great diligence. By this means we shall remain in innocency, and we shall keep our garments white and clean, which Solomon commandeth: At all times, 
Eccles. 9  saith he, let thy garments be white, and let not oil be lacking upon thine head: Which is the unction of Divine grace, which yieldeth light and courage in every matter: and teacheth us all good, for this is the fruit of this heavenly oil.   

¶ Of other kind of sins, which because they seem small, therefore the world maketh no account to commit them.  
ALbeit these sins aforesaid are more principal, from which we ought to fly with special care and diligence, yet the rain it not to be given to other sins, which seem less unto us, and which we make no scruple to commit; yea, I beseech thee by the bowels of God's mercy, that thou be'st not of their number, who when they hear that one sin is not so great as another, forthwith run into it without any scruple or regard. Remember that saying of the Wiseman: 
Eccle. 19  He that contemneth small things, shall fall by little and little into greater. Remember that Proverb; For the want of a nail, the Iron shoe falleth off, and for the want of a shoe the Horse falleth, and he perisheth that fitteth on him. The houses, that ruin threateneth through age, ●irst give a token of their decay by the fall of some stone, or ●mall piece of timber, and the ruin daily increasing, at length ●hey come topsey turvey down. 
Aug. in his book of the 〈…〉.  Very well saith Saint Augu●●ne: Contemn not sins, because they be little; but fear them, because they be many. For many times many little beasts kill. Are not the co●●es of sand very small and little, but if plenty of them be put into a ship, they drown it? How small are the drops of rain, and yet they fill rakers, and cast down houses? Therefore the ruin of multitude, although not of magnitude is to be feared. 
Greg. in his Pastorals.  This saith Augustine. This is not only true, but also that, which Saint Gregory saith: Sometimes we sin worse in small things, then in greater. For the greater because sooner they are known and acknowledged, are speedilier amended: but the lesser, whilst they are supposed and held as no faults, are so much the worse, by how much we more securely rest in them.  

The hurt that the sins bring to the soul, which we make so small account of.  To be brief, although these sins seem small, yet they bring great hurt to the soul: for they take away devotion, they trouble the peace of conscience, they quench the heat of Charity, they weaken the hart, they take away the strength of the mind, they corrupt the vigour of the spiritual life, and lastly in their degree they resist the holy Ghost, and hinder his work in us. Therefore we ought to eschew them with great endeavour: for there is not an enemy so weak, but being contemned may hurt. 
In what things they are committed.  But if thou wouldst know in what things these sins are committed, I say, in a little anger or gluttony, or vain glory; in words, in idle thoughts, in laughing, in trifling and toying beyond measure, in passing the time without fruit or profit, in sleeping beyond compass, in small lies, in flattering about light matters, and in such like things.  
All these we ought to avoid, because they break the peace and league between God and us, and despoil us of those blessings and virtues, that God bestoweth upon us.    

Of other shorter remedies against all kind of sins, but most especially against the seven capital sins. CHAP. XII.  
THE considerations hitherto set down are profitable for men, that they may always have their minds well disposed, and sufficiently armed against all kind of sins. But in the time of combat, that is, when any of those crimes do tempt thine hart, these brief sentences may be profitable unto thee, gathered of a certain religious man, and left unto us in writing: who thus defended himself, when any sin did assault him. Against Pride he said; When I consider of the exceeding humility, to which the most glorious son of God cast down himself for me, I confess that no creature can do me so great injury, that I do not think myself worthy of greater.  
Against Covetousness, he said; When I understand that my soul cannot be satisfied with any other thing, then with God alone; I judge it great folly, to seek for any thing besides him.  
Against Luxury, he said; When I meditate of that excellent dignity, which is bestowed upon my body, that it is made the temple of God; it seemeth unto me a great sacrilege to profane the temple, which is framed of him for himself: which is done, if I coinquinate and pollute it with the filth of carnal sins.  
Against Anger, he said; No injury done unto me of men, shall disturb or vex me, if I remember mine own injuries, by which I have offended my God.  
Against Hatred and Envy, he said; After that I have learned that God hath received into favour so great a sinner, as I am, I cannot wish ill to any one, I cannot deny pardon of an offence to any body.  
Against Gluttony, he said; He that considereth of that most bitter gall and vinegar, which in the midst of his torments was given to the son of God in stead of his last refreshing, whilst he suffered for the sins of others, it will make him ashamed to live delicately, seeing he is bound to suffer something for his own sins.  
Lastly, against Idleness, he said; As often as I think, that after these short labours I shall have eternal glory, I think that all troubles and weariness is but small, which any one suffereth for that everlasting rest.  
Certain other kind of brief remedies, S. Augustine giveth, against all kind of vices; in which a certain show of temptation is set down before, and presently after the consideration is annexed, by which the temptation is repelled. Which remedies, because they seem profitable unto me, I will add them to the precedent.  

Therefore Pride first beginneth, and saith.  

Aug. in his book of the conflict of virtues and vices. Tom 9  Thou art better than many, yea, almost then all; in tongue, in knowledge, in riches, in honours, and thou excellest all in temporal and spiritual gifts. Therefore despise all, and account thyself superior to all.   

True humility answereth.  
Remember that thou art dust and ashes, that thou art corruption and a worm, and if thou be'st any thing, unless thou humble thyself as much, as thou art great, thou shalt lose all that thou art. Art thou higher than the first Angel? Art thou more glorious upon the earth, than Lucifer was in heaven? But if he fell from so great height by pride, how wilt thou ascend by pride from so low a degree to so great height, seeing that thou art holden at that stay so long as thou livest here.   

Vainglory saith.  
Do the good thou canst, show to every body the good thou dost, that thou mayst be called good of all, that thou mayst be reported of men holy and venerable, that thou mayst be named the chosen of God, that no man may contemn thee, that no man may despise thee, but that all may yield thee the honour due unto thee.   

The fear of the Lord answereth.  
If thou dost any good, do it not for transitory, but for eternal honours. Keep secret that thou dost as much as thou canst. But if thou canst not keep it secret altogether, have an intent to keep it secret, and so thou shalt escape the blame of ostentation; neither shall it be faulty in thee sometimes to manifest that, which thou wouldst have always kept in secrecy. So thou shalt fulfil these two sentences of our Redeemer, which seem contrary to themselves, 
Math 6.  in which it is said: When thou dost thine alms, let not thy left hand know what thy right hand doth, that thine alms may be in secret, and thy Father which seethe in secret, he will reward thee openly: And, Let them see your good works, and glorify your Father which is in heaven.   

Counterfeiting of true Religion saith.  
Because thou dost no good in secret, lest thou being known of all be detested, fain to be that outwardly, which inwardly thou desirest not to be.   

True Religion answereth.  
Yea, rather endeavour to be that thou art not: for to show that to men that thou art not, what other thing is it then damnation? Therefore be mindful of that which is said, 
Math, 23,  Woe be to you Scribes and pharisees, hypocrites: for ye make clean the outside of the cup, and of the platter: but within they are full of bribery and excess. Thou blind Pharisie, cleanse first the inside of the cup and platter, that the outside of them may be clean also.   

Disobedience saith.  
Who art thou that obeyest worse than thyself, and attendest upon them that are vilder than thou art? It is more meet that thou shouldest rule than they, who cannot equalize thee, either in wit or industry. Therefore rather obey the rule of the Lord, and respect not others.   

Blessed subjection answereth.  
If the Lords rule be to be obeyed, it followeth of necessity, that we must be subject to man's magistracy. For he hath said: He that heareth you, 
Luke, 10.  heareth me: and he that despiseth you, despiseth me. So, thou sayest, that it is meet; if he be such an one as he ought to be, but by such an one as he is God ruleth not. But the Apostle speaketh otherwise; 
Rom, 13,  There is no power but of God, & the powers that be, are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God. For what once they ought to be that rule, is not to be discussed of the subjects.   

Envy saith.  
In what thing art thou inferior to him or him? why therefore art thou not equal or superior unto them? What great things canst thou do, that they cannot do? Therefore they ought not to be either thy superiors, or thine equals.   

Congratulation for thy brother's good answereth.  
If thou excellest others in virtues, it is safer for thee to keep thyself in a low place, then in a high. For the higher the place is, the greater is the fall. But if there be some, as thou affirmest, that are thy superiors or thine equals, what doth it hurt thee, what doth it injure thee? Beware lest while thou enviest the height of others, thou imitate him, of whom it is written, Through 〈◊〉 of the devil 〈◊〉 death into the world: 
Wisdom, 2,  and they that hold of his side, prove it.   

Hatred saith.  
God forbidden that thou shouldest love him, who is contrary to thee in all things, who derogateth from thee, who insulteth over thee, who vexeth thee with injuries, who casteth thy faults in thy teeth, who always hasteth to be before thee in words, works, and honours: and unless he did envy thee, he would never so prefer himself before thee.   

True Charity answereth.  
Because these that thou reckonest up are worthy to be hated in a man, is not therefore the image of God to be loved in man? As Christ being nailed upon the Cross loved his enemies, & before his torments on the Cross admonished us, saying; Love your enemies, 
Math▪ 5,  bless them that curse you, do good to them that hate you, and pray for them which hurt you and persecute you, that ye may be the children of your Father which is in heaven. But thou sayest, It is sufficient that I love them that love me. But the Lord speaketh contrarily. For if ye love them, which love you, wh●● reward shall you have? Do not the Publicans even the same? What art thou able to object against this? Surely, He that hateth his brother, abideth in death: and her that loveth; abideth in God, and God in him. Therefore cast forth all the bitterness of gall, and as far as lieth in thee, take unto thee the sweetness of Charity. For there is nothing sweeter than it, nothing more blessed. john the Evangelist avouching this, 
1, john, 4,  saith, God is Charity.   

Detraction saith.  
Who can bear with, who can pass over in silence those great evils he committeth, unless perhaps he consent unto them?   

The liberty of just and upright correction answereth.  
The faults of thy neighbour, are neither to be concealed, nor consented unto: but in brotherly charity thy neighbour is to be reproved before his face, and not privily and behind his back to be spitefully handled and reproached. But if it be objected, I will not therefore reprehend my brother before his face, lest he being exasperated and vexed, should not profit by my reproof, but rather take offence at my correction: the holy Scripture doth meet with this, and the case being altered telleth thee, 
Psalms, 5.  that this is a greater offence, saying; Thou sattest and spakest against thy brother: yea and hast slandered thine own mother's son. For he taketh a greater offence, who understandeth himself to be backbytten, than he that sustaineth a reproover. And because sometimes the faults of offenders are for a time to be passed over in silence, that they may be reproved in a time more fit and seasonable, therefore it is added. These things hast thou done, and I held my tongue. But least by this discreet silence detractors and backbiters should applaud themselves, who whilst they had always rather privily derogate and detract, and never come to open reproof; therefore he further inferreth, And thou thoughtest wickedly, that I am even such an one as thyself. As if he should have said, It is a wicked thought to think, that therefore I am like unto a detractor, because I not derogating for a time silence myself, expecting a fit place and time for open correction. Whereupon this is forthwith annexed, But I will reprove thee, and set before thee the things that thou hast done: As if he should have said, Not privily, as it is thy custom, but openly, as it is my care, expecting a fit time of reproof, will I reprove a sinner, that I may set his offences before his face. But thou sayest, I do not hate him, but love him, whom I so reprehend in privity. Yea thou dost so much the more hate him and not love him, because thou detractest, and not correctest.   

Anger saith.  
Those things which are done against thee, cannot patiently be borne, yea it is a sin to suffer them: because if thou with great indignation dost not resist them, they with greater measure will be heaped upon thee.   

Patience answereth.  
If the passion of our Redeemer be called to mind, nothing is so hard or rough, 
1, Peter, 2,  that with patience may not be borne. For Christ, saith Peter, hath suffered for us, leaving us an example, that we should follow his steps. 
Math, 10,  For he himself saith: If they have called the Lord of the house Beelzebub, how much more shall they call them of his household? If they have persecuted me, they will also persecute you. But how small are the things that we suffer, in comparison of his passions? For he suffered reproaches, mockings, revilings, slanders, blows, spetting, whip, the thorny crown, and the Cross; and we wretches to our own confusion are wearied, vexed, and cast down at one word.   

frowardness and malapartnes saith.  
Are not rough & sharp words rather to be given to fools, to brutish and insensible creatures, then gentle and mild speeches, when they offend?   

Meekness and gentleness answereth.  
Not thine own persuasion, but the precept of the Apostle is to be followed in this, who as concerning this matter, hath admonished his beloved disciple, saying; Rebuke not an Elder, but exhort him as a father, 
1. Tim, 4,  and the younger men as brethren, the elder women as mothers, the younger as sisters, with all pureness. And again; 
2, Tim. 2,  The servant of the Lord, saith he, must not strive, but must be gentle toward all men: apt to teach, suffering the evil men patiently, instructing them with meekness that are contrary minded. And gain, 
2, Tim, 4,  Rebuke, exhort with all long suffering and doctrine.   

Swelling loftiness saith.  
Thy witness is in heaven, care not what men think or suspect by thee in earth.   

Humble satisfaction, which would willingly content all, answereth.  
Occasion of detraction, nor suspicion of surmizing is to be given: but if thou be'st rightly accused or lawfully convinced, confess: but if unjustly, or wrongfully, deny with an humble protestation: because the Apostle admonisheth that we should give no occasion to the devil by reason of ill report. Which is detested in them, who consenting to the Christian faith, sat down to eat meat sacrificed to Idols.   

sorrowfulness saith.  
What hast thou whereof thou mayst rejoice, when as so great evils are spoken of thee? Consider how grievously they look, who are in such bitterness.   

Spiritual joy answereth.  
I know that there are two kinds of sorrowfulness, one which worketh to salvation, the other to destruction: one which draws to repentance, the other which leadeth to desperation Thou art known to be one of them, but that which worketh death. Therefore I am not to be heavy and sorrowful at these things, as thou wouldst persuade me, but contrarily I ought to rejoice for those things, which yet are not understood; because the giver of everlasting joy saith, 
Math, 5.  Blessed are ye when men revile you, and persecute you, and say all manner of evil against you for my sake, falsely. Rejoice and be glad, for great is your reward in heaven.   

Drowsiness or Idleness saith.  
If thou attendest reading and continual study, thine eyes will wax dim: if thou pourest forth tears abundantly, thou wilt be blind: if thou givest thyself much to singing of Psalms, thou wilt catch the swimming of the head: if thou spendest thyself with daily labour, how shalt thou be enabled for spiritual labour?   

The exercise of virtue answereth.  
Why dost thou use so vain excuses? and proposest unto thyself so frivolous procrastination? Knowest thou whether thou shalt live to morrow or no? Yea, thou knowest not whether thou shalt continue one hour in this life. Is it slipped out of thy mind, what our Saviour saith in the Gospel, Watch therefore, because ye know neither the day nor hour? 
Math. 25.  Wherefore shake off this sluggishness of thy body, and always remember, that neither the tender, nor the effeminate, nor the slothful, nor the lukewarm, but the violent and fervent do take hold of the kingdom of heaven.   

Dissolute wandering saith.  
If thou believest that God is every where, why dost thou keep one place above all other, where so many evils are committed, and rather goest not unto others?   

Firm stability answereth.  
If it be so as thou affirmest, that God is every where, than this place where I am is not to be left, which thou willest me to forsake, because God is also in it. But thou sayest I seek for a better, and I find a better. I answer, Shalt thou find a better, or such an one, as thou knowest that the devil and his angels and man have lost? Be circumspect therefore what thou dost, for the first angel fell from heaven, and the first man b●●●ng expelled out of Paradise, came into the misery of this world.   

Desperation saith.  
How many and how great be the faults and transgressions, which thou hast committed, and yet thou hast not bettered thy life, neither haste amended thy conversation: for behold, as thou seest, custom hath so fettered thee, that thou art not able to arise. Thou endevourest to rise, but being overladen with the burden of sins thou fallest down again. Therefore what wilt thou do, seeing that certain damnation hangeth over thee for thy sins past, and no amendment cometh for those that be present: unless thou beware that thou lose not the pleasures of temporal delights, seeing that thou canst not attain the joys of the world to come?   

The assurance of Hope answereth.  
If thou speakest of crimes and transgressions, behold David guilty of adultery and murder, freed and taken by the mercy of the Lord out of the jaws of hell. Behold Manasses the wickedest, impurest, and vildest of all sinners, one of the most damnable and detestable men that ever lived, by repentance returned from death to life. Behold Mary Magdalen polluted and stained with innumerable blemishes of sins, penitently running to the fountain of piety and mercy, washing the feet of the Lord with her tears, and wiping them with her hairs, and also kissing them, and anointing them with ointment, she herself was washed from her sins. Behold, Peter bound with the chains of his denial, broke in sunder the knots of infidelity with his bitter tears. Behold the thief that in the moment of one hour, passed from the Cross to Paradise. Behold Saul persecuting the Church of God, slaying many for the name of Christ, and as I may say, bathing himself in the blood of the Martyrs, being made an Apostle, was changed into a vessel of election. Therefore where so many and so great examples go before, let no place be left for desperation: seeing that it is written, At what time so ever a sinner repenteth himself and turneth 〈◊〉 the Lord, 
Ezech. 18,  he shall be saved.   

Covetousness saith.  
Thou art altogether without fault, in that thou desirest 〈◊〉 possess those things thou hast, and wishest some things thou hast not, not because thou greedily desirest to multiply much, but because thou fearest to want, and that another man keepeth ill, thou spendest better.   

The contempt of the world answereth.  
These things are not procured of the men of this world without danger and offence, because by how much every man beginneth to possess more, by so much he coveteth to have more: and it cometh to pass that he hath no measure in coveting, whilst he posteth to engorge himself with the infinite cares of this world. 
Eccles. 5.  For as the Scripture saith, A covetous man shall never be satisfied with money.   

Gluttony saith.  
God hath made all clean things for our feeding: & he that refuseth to be satisfied with meat, what other thing doth he, then contradictorily deny a gift given him?   

Temperance answereth.  
One of these which thou namest is true. For least man should pine and die through hunger, God hath created all things for his feeding: but lest he should exceed measure in eating, he hath also commanded to him abstinence. For amongst other evils, Sodom especially perished by fullness of bread: the Lord testifying it, who speaketh to jerusalem by his Prophet, saying. This was the iniquity of thy sister Sodom, 
Ezech. 16.  fullness of bread. Wherefore, as a sick man cometh to Physic, 
A similitude.  so every one should come to feed on dainties, that is, not seeking for pleasure in them, but relief of necessity.   

Vain foolish mirth saith.  
To what end dost thou hide the joy of thine hart within thee? Walk merrily abroad and frolic, make thyself and thy neighbours laugh, make them merry with thy mirth.   

Moderate sadness answereth.  
From whence hast thou this mirth? Hast thou already overcome the devil? hast thou already escaped the pains of hell? Dost thou now return out of banishment into thy Country? hast thou already received security of thine election? Or hast thou forgotten that which the Lord said; The world shall rejoice, 
1, john, 16,  and ye shall sorrow, but your sorrow shall be turned into joy? Or hath it slipped out of thy memory, which the same Lord saith in another place, 
Luke. 6.  W●e be to you that now laugh, for ye shall 〈…〉 weep.   

Many words and much babbling saith.  
He is not faulty that speaketh many words, so they be good: 〈◊〉 he that speaketh few, and those ill.   

Discreet 〈◊〉 answereth.  
It is true that thou sayest, but whilst many good words are uttered, it often happeneth that the speech begun of good words, often endeth in ill. This the holy Scripture telleth; In 〈◊〉 ●●rds there cannot want iniquity. Is it possible that in many words there should be none faulty? But can idle and unprofitable words be avoided, of which thou art sure to render an accou●t hereafter?   

Luxury saith.  
Why dost thou not wallow thyself in pleasure, seeing that thou knowest not what will become of thee? Therefore thou oughtest not to lose the time allotted unto thee, in want, because thou knowest not how soon it may fade away. For if GOD would not have had man no take his pleasure with woman, at the beginning he would have only created male, and not female.   

Undefiled Chastity answereth.  
I would not have thee to say thyself ignorant, what shall become of thee after this life. For if thou livest religiously and chastened, thy joy shall be without end: but if thou leadest thy life irreligiously and luxuriously, thou shalt be tortured with eternal pains.   

Spiritual fornication saith.  
Doth he do any thing damnable, who consenteth to lust, in his hart, and doth not effect the deed of his desired lust?   

cleanness and purity of hart answereth.  
He offendeth very deeply that keepeth not purely the cleanness and chastity of his hart. Whereupon the Author of cleanness and chastity saith in the Gospel, 
●ath. 5,  Whosoever looketh on a w●m●n to lust after her, hath committed adultery with her already i● his hart. 
I●b, 31,  To avoid, this holy job saith: I made a covenant 〈◊〉 ●i●e eyes, that I should not think on a maid.   

The love of this world saith.  
What can be more beautiful, honest, or delectable, then that we daily behold in this present life? O how admirable i● the glorious vault of heaven in the tralucent air, in the light of the Sun, in the increase and decrease of the Moon, in the variety and course of the stars: how delightful is the earth, in the flowers and flourish of woods, in the sweetness of fruits, in the pleasantness of meadows and rivers, in the ripeness & plenty of corn, in the fruitfulness of Vineyards loaden with clusters of Grapes, in the shades and chases of woods, in the running and coursing of Horses and Dogs, in the skippings and iumping of Hearts and Goats, in the flying of Hawks, in the necks and feathers of Peacocks, Doves, and Turtles, in the painted walls and carved roofs of houses, in the sweet and pleasing sounds and tunes of Organs, and all music, in the beautiful aspects of women, in their foreheads, in their hair, in their eyes and cheeks, in their lips and necks, in their nose and hands, and especially if they be beautified and adorned with gold and precious stones, with Bracelets, Ouches, Carcanets, and Tablets, and such other Ornaments, which I cannot in any wise reckon?   

The love of the heavenly Country answereth.  
If these things delight thee, which are under heaven, if the prison be so beautiful, what is the Country, the City, and the house? If they be such and so excellent, which the strangers enjoy, what be they which the children possess? If they that be mortal and miserable, be so rewarded in this life, how are they that be immortal and blessed, enriched in that life. Wherefore let the love of this present world go, where none is so borne, that he doth not die: and let the love of the future world come in the place, where all so live and are revived, that they die no more. Where no adversity disturbeth, no necessity pincheth, no grief disquieteth, but everlasting joy reigneth and remaineth for ever and ever. If thou demandest what is there, where there is such and so great felicity? it cannot be answered otherwise, but that whatsoever good is, that is there: and whatsoever evil is, that is not there. Thou askest, what that good is? Why dost thou ask me? It is answered thee of a Prophet and of an Apostle. 
Esay, 46.  The things, which eye hath not seen, neither ear hath heard, 
1, Cor. 2.  neither h●th entr●d into m●ns hart, hath God prepared for them that love him.  

The conclusion of the first part of the s●cond book.  Whatsoever hath hitherto been spoken of us, hath this ●yme, that it may move us, to have always our spiritual weapons in a readiness; which are necessary for us in this warfare, for the attaynement of the first part of virtue, which is the flying and eschewing of vices: and to defend this frail house of ours, in which God hath placed us, lest it should be surprised of enemies. For if we shall faithfully keep this Mansion and Habitacle, there is no doubt, but that heavenly guest will turn in unto it, and will lodge and dwell in it: Seeing that Saint john saith: 
1, john, 4.  God is love, and he that dwelleth in love, dwelleth in God, and God in him. But he dwelleth in love, who doth nothing contrary to love: and the opposition and contrary to love is only sin. And against this sin all that fighteth and warreth, which hitherto hath been spoken of us.  
¶ The end of the first part of the second Book.     

THE SECOND PART OF THE SECOND BOOK OF THE SINNERS GVYDE.  
In which we entreat of the exercise of Virtues.  

Of the three kind of Virtues, in which the whole sum of Christian righteousness is contained. CHAP. XIII.  
SEeing that in the former part of this Book we have spoken largely and sufficiently of sins, by contagion of which our souls are polluted and obscured; now we will entreat of Virtues, which beautify them with spiritual graces, and adorn them with the ornaments of righteousness, making them seem fair and beauteous in the sight of the Divine Majesty. Even as it pertaineth unto justice to give to every one that is his own, 
The duties of justice.  & belongs unto him; that is, to God, to our neighbour, & to ourselves: so also there are three kinds of virtues, pertaining to righteousness and justice, and which concur to the effecting and perfecting of it. One is, by which we render to GOD, that which is due unto him; the second is, by which we give to our neighbour, that which is his; and the third, by which man is bound unto himself. When man hath attained these three kinds of virtues, nothing is further required, to fulfil all that righteousness, which he professeth. But if thou wouldst learn in few words, and very summarily how this may be brought to pass, I will tell thee: by this triple duty and bond, man shall repay most exactly all his debt; 
Note.  that is, if towards GOD he hath the hart of a son, towards his neighbour the hart of a mother, & towards himself the hart and spirit of a judge. These be the three parts of justice or righteousness, in which the Prophet teacheth that all our good consisteth, 
Miche. 6,  when he saith; I will show unto thee, o man what is good, and what the Lord requireth of thee: surely to do justly, and to love mercy, and humbly to walk with thy God. For of these three kinds of duties, the first belongeth unto us, namely, to do justly: the second to our neighbour, to love mercy: & the third to God, which the words of the Prophet declare, when he saith, humbly to walk with thy God. Of these three kinds therefore in this last part we will speak, seeing that all our good is contained in them.   

Of the bond and duty of man towards himself. CHAP. XIIII.  
SEeing that love rightly ordered in man beginneth of himself, we will begin this matter from that member, which the Prophet hath put in the first place, that is, To do justly. Which pertaineth to the spirit and hart of the judge: and this duty man oweth to himself. It is the part of a good judge, to have his province well composed and ordered. And because in man, 
The parts to be reform in man.  as in a little Commonwealth, two principal parts are to be reform, that is, the body with all his members and senses, and the soul with all her affections and powers, it is necessary that these parts should be reform, and well ordered, according to the rule of Virtue, which we will declare in this place. And so a man shall repay and render that he oweth to himself.  

¶ Of the reforming of the body.  
TO the reformation of the body first an orderly discipline of the exterior man is required; that that may be observed, which Saint Augustine requireth in his rule: that is, that there be nothing in thy gate, in thy state, or in thy sitting, or in thy clothing, that may offend any man's eyes: but that all things be agreeable to thy profession. 
What manner of conversation man ought to have.  Wherefore the servant of GOD ought especially to be careful, that his conversation amongst men be grave, humble, sweet, and courteous, that as many as do converse with him, may always be edified, and may daily be bettered through his good example.  
The Apostle would have us to be a good savour, which may communicate & participate his sweet smell to every thing that it partaketh with. The hands which have handled any fragrant and odoriferous thing, participate of the smell: so the words, the deeds, the gestures, and the conversation of the servants of God ought to be such, that what man soever useth them familiarly, may be edified; and after a certain manner be sanctified by their examples and conversation. 
The first fruit of this modesty.  This is the especiallest fruit, which springeth of this modesty: which is as a silent Preacher: for not by the noise of words, but by the examples of virtues he inviteth man to glorify GOD, and to embrace Virtue. Wherefore also our Saviour himself stirreth us up unto this, when he saith; 
Math, 5,  Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. To whom agreeth Esay, when he saith; that the servant of the Lord is like to beautiful wood, planted of God, which whosoever seethe, will glorify the Lord.  
We must here observe, that a man ought not therefore to do good works, 
A caution.  that he may be seen: but as Saint Gregory saith, Good works are so to be done in public, that the intent may remain in secret: that by our good works we may give an example to our neighbour, and by our intent to please God only, we may always wish that they may remain secret.  
The second fruit of this composition and orderly disposition, is, 
The second fruit.  that the exterior man is the best keeper of the interior, and notably preserveth devotion: for between either man there is a great confederacy, and near league; that that which is done of one, is forthwith communicated to the other: and the course being altered, that which this doth, he communicateth it to the other: that if the spirit be well disposed, immediately the body is well composed; and contrarily, if the body be ill ordered, the spirit also putteth on the same habit. So that one of them is as it were the glass of the other. For even as whatsoever thou dost, 
A similitude.  that also the glass opposed to thee doth imitate: so also whatsoever either of these two men doth, forthwith one of them imitateth it: and therefore the outward modesty and gravity much helpeth the inward: and surely it is a matter of great wonder, to find a modest and a quiet spirit, in an immodest & unquiet body. 
Ecclus, 19,  Hence it is that Ecclesiasticus saith; He that is too hasty in his gate, shall offend. Insinuating by this kind of speaking, that those to whom that gravity is wanting which becometh Christians, do often stumble, and fall through many defects, as they who lift up their feet too lightly, when they go.  

The third fruit.  The third fruit of this virtue is, that by it a man preserveth that grave authority, which is agreeable both to his person and place, especially if he be a man seated in dignity: as holy job kept his, as he testifieth of himself, saying: The light of my countenance did not fall to the earth. 
job, 29.  And a little before; When I went out to the gate, even to my judgement seat, and when I caused them to prepare my seat in the street. The young men saw me and hid themselves, and the aged arose and stood up. The Princes stayed talk, and laid their hand on their mouth. The voice of Princes was hid, and their tongue cleaved to the roof of their mouth. So great was their reverence towards job. Which gravity, that it might be free from all pride, this holy man had joined unto it so great courtesy, that he saith of himself, that sitting in his throne as King, his Princes and people standing about him, he ceased not to be an eye to the blind, 
In the same chapter.  a foot to the lame, and a father unto the poor. We must here note, that as benignity and courtesy, and the good carriage of the outward man is commendable, so to affect company and society too much, too much to care for the furniture and accoutrements of the body, too much to cherish & make of the exterior man, is faulty and immoderate. Wherefore Ecclesiasticus saith: 
Eccl●s, 19,  A man's garment, and his excessive laughter, and going declare, what person he is. Like to this is that which Solomon said; 
Prou, 27,  As the face of the lookers are beheld in the waters: so the hearts of men are manifested to the wise; by exterior works.  
These be the commodities, which this modesty bringeth with her, and certainly they be very great. Neither is it a thing that should delight any man, to love too much the familiarity and company of men, to be too familiar & popular, which many men do, that because they would not be taken for hypocrites, they laugh, they utter many vain and idle words, they show themselves dissolute and careless in all their conversation: and therefore they are deprived of all these commodities. For as a learned man saith: No man ought to violate the laws of abstinence for the fear of vainglory: neither is it meet, that for the opinion of the world, a man should leave to be abstinent. For even as one vice is not to be restrained or repressed by another, so no man ought to start back from virtue, for the censure of the world.  
This is that which especially and generally pertaineth to the modesty of the exterior man in all places, and at all times. But because this modesty is most chiefly required at feasts and banquets, we will speak more largely of it in the Chapter following.   

¶ Of the virtue of Abstinence.  
THat we may prosecute the matter begun of the reformation of the body, 
The body ought to be handled austerely.  I say that it is more meet and convenient that the body should be handled with rigour and sharpness, then with daintiness and delicacy. For even as a dead body is preserved by Myrrh, 
A similitude,  which is bitter, otherwise it would putrify and breed worms; so also our flesh is corrupted through delicacies and effeminacy, and bringeth forth vices; which otherwise by austerity is kept in the duty of virtue. Therefore in this place we will handle Abstinence, which is one of the principal virtues, which are necessary to the attainment of others. It is very true, that it is a most difficult thing to attain it, by reason of the rebellion of our corrupt nature against it. Albeit therefore that we have before sufficiently spoken of gluttony, so that the condition and excellency of this virtue of abstinence may be understood: for he that knoweth one of the contraries, knoweth also the other; seeing that there is the same reason of contraries: yet for the more manifestation of this doctrine, I account it worth the labour to entreat peculiarly of it: teaching how this virtue may be gotten, and how exercised. Therefore beginning to speak of modesty, 
Rules to be observed in eating.  which ought to be observed at the table, I say that Ecclesiasticus teacheth it after a singular manner in these words; 
Ecclesi. 31.  Eat modestly that which is set before thee, and devour not, lest thou be hated. Leave thou of first for nurture's sake, and be be not insatiable lest thou offend. When thoù sittest among many, reach not thine hand out first of all. Certainly this rule is very well fitting a moral life, and is worthy of that wise man, who would have us keep this order. The very same doctrine Saint Bernard teacheth; 
Bernard in his Epistles.  The measure, time, quantity, and quality of the meat, saith he, is to be observed; superfluities also are to be avoided, and artificial and new fangled sauces. The measure is to be observed, that he that eateth do not pour forth his soul upon every dish. The time, not before the hour. The quality, such as our brethren eat, if infirmity doth not will otherwise. This is the rule of S. Bernard.  
The rule which Saint Gregory delivereth in his Moral books, 
Greg. in the 2▪ book of his Morals.  doth not differ much from this. That saith he is Abstinence, which preventeth not the hour of eating, as ●●d jonathas in his honey comb: which seeketh not to eat dainties, as the Israelites in the Wilderness; not deliciously prepared, as the sons of Ely in Silo; not to superfluity, as the Sodomites; not every vild and base meat, as Esau in his hunger cared not what it was so he had it. Hitherto be the words of S. Gregory.  
Another learned man more largely and copiously handleth this matter, who teaching the modesty that ought to be observed in eating, saith; Two things ought to be considered of in eating, the meat, and him that eateth it. For he that eateth, aught to keep modesty in eating, in silence, in seeing, and in framing the gesture of his body; that he eat not greedily, that he be not irksome and importunate through much babbling, that he roll not his eyes to every corner, that all his members and parts be kept in good order. For there are some, who as soon as they are set, do forthwith show their greediness, and the insatiable gurmandizing of their gluttony, their immoderate mind, and the unseemly moving of all their members. They shake their heads, pull their sleeves this way and that, and lift up and toss their hands, as if they would devour all the meat, and through their unusual gestures they betray and bewray the insatiable voracity of their bellies. They sitting in one place with their hands and eyes wander and reach throughout the whole table, together they call for wine, break bread, and marshal this dish this way and that way; and like unto a Captain or leader, who is to besiege some Fort, 
A similitude.  on every side vieweth it, so they sit musing and consulting with themselves, of what meat they should begin, that they may go the currantlier through all. All this incivility he ought to avoid that eateth, and in eating he ought to see what he eateth, and that with modesty, less he pass the bonds and limits of honesty and civility, and offend those that sit at meat with him.  
And although at all times we ought to come to meat with this civility, yet especially when hunger doth more provoke us, and delicates do stir up our appetites: for then there are greater motives of gluttony, both in respect of the good disposition of the organ of tasting, and in respect of the excellency of the object. Then let a man diligently take heed, lest in this case his ravenous gullet persuade him, that he is so hungry, that he thinketh that he is able to devour both the meat and the trenchers. Therefore a learned man very well calls this ravening gluttony a deceitful counterfeit to the belly: 
Gluttony a deceitful pretender of the which is not.  for when the belly is satisfied, this still crieth out that it wanteth, that it hath not enough. He calleth it also a seducer of the eyes, receiving a little, but in conceit provoking to devour all. At the first when a man beginneth to eat, he supposeth that he is more hungry, than he is in very deed: and therefore he thinketh that he can devour all; but a little after being satisfied with a small pittance, all this appetite is gone.  
Against this evil, when thou comest to the table, remember the saying of a certain Philosopher, 
Epictetes.  that two guests are to be refreshed of thee, that is, the body and the soul: the body by receiving meat; but the soul, by taking it temperately and soberly, not for pleasure and satiety, but according to the prescript rule of temperance, for even as the body is satisfied and filled with meat, so the soul is refreshed with this sobriety and parsimony, as with virtue.  
No less remedy against gluttony is it, if any one would weigh in equal balance all the fruits of abstinence, with the short pleasure of ravenous gurmandizing: then he should manifestly see, how unjust and how unequal a thing it is to lose such excellent fruits, for so momentany and perishing a pleasure. But that thou mayst more evidently understand this, thou must know that among the five corporal senses, 
The touch and the taste are the ignoblest senses.  that the touch and the taste are the ignoblest: for there is not a living creature in all the world, although most unperfect, which is not endued with these two senses: although there be many, which have not the other three, the sight, the smelling, and the hearing: and as these two senses are most gross and material, and unworthier than the rest; so the delights, which are derived from them, are base, and more beastly; seeing there is found no living creature, which doth not enjoy them.  

The pleasure of the taste short.  These delights are not only most vild, but also exceeding short: for they do no longer delight, than the object is materially joined with the organs and instruments of the senses; as we see in the pleasure of the taste, which doth no longer endure, than the meat toucheth the palate; from the which as soon as it is separated, all the delight fadeth and perisheth. Wherefore seeing that this pleasure is so beastlike and short; what man will be so sottish, and so like to brute beasts, that will abandon the virtue of abstinence (of which so great things are spoken, and so excellent fruits do arise) for so vild, so abject, and so unworthy a pleasure.  
This one thing ought to be sufficient to restrain this appetite. And much more, if other reasons also be brought hither, which make us bound to abstinence. Therefore, as we have said, let the servant of the Lord hang up the balance, and in one balance let the shortness and profit of this pleasure be put: and in the other the beauty of abstinence, with the fruits, which come of it: the examples also of the Saints, and the labours of Martyrs, who have gone to heaven through fire and water; the memory of sinners with the pains of hell, and in each consideration he will say, that the cross is to be embraced, and the flesh to be afflicted, that gluttony is to be avoided, and that God is to be satisfied with the sorrows of repentance for the pleasure of the fault. If thou shalt come thus prepared to the table, thou shalt see, how easy a thing it shall be unto thee to renounce all these pleasures and delights.  

Wine immoderately taken how dangerous.  If all this provident circumspection be necessary in eating, much more is it required in drinking of wine: for amongst all those things, that are opposed to chastity, there is nothing more contrary unto it then wine: for it feareth wine as a capital enemy. Therefore the Apostle very well admonisheth us, 
Ephesi. 5.  Be 〈◊〉 drunk with wine, wherein is excess: Which is so much the more dangerous, by how much the youthful blood is more heated and boiled. For wine and youth, as saith Saint Jerome, are two fires of pleasure. 
In an Epistle to Eustochium of keeping virginity.  Why do we cast oil into the flame? why do we minister fuel to a fire flaming? For seeing that wine is most hot, it inflameth all the humours and all the members of the body, but especially the hart, whether it directly goeth: and in the hart is the seat of all our affections: which being inflamed by the strength of wine, for every light matter there ariseth great joy, anger, fury, love, rashness, delight, and other like perturbations. Wherefore it appeareth, that seeing that it is the chiefest duty of moral virtue, to moderate and mitigate the misgovernment of these perturbations, that wine is of an opposite nature, and doth all things contrarily. For by the vehemency of this heat that is again revived, which by virtue was mortified: and that quickened, which before was extinct. Therefore a man must very carefully abstain from drinking too much wine. From bibbing of wine are wont to proceed unmeasurable laughter, superfluous iering, ostentation, contention, clamours, revealing of secrets, and other like vices. For then the perturbations of the mind be greater, and the reason is obscured through the vapours of wine. Here also occasion is offered to pass the bonds of decency, that thou mayst please the company who sitteth with thee, and with whom thou drinkest. All these and many other discommodities come from too much drinking of wine. Wherefore very excellent well a certain Philosopher said, 
The Vine bringeth forth three kind of Grapes.  that the vine bridgeth forth three kind of Grapes, one of necessity, another of delight, and the third of fury: by which kind of speech he would intimate unto us, that to drink a little wine doth serve our natural necessity; somewhat to exceed measure, is more for delight, than necessity; but to keep no mean nor measure, is the cause of fury and madness. And therefore whatsoever a man doth at that time, ought worthily to be suspected: for then after our common manner of speaking not only reason hath no place in man, which lieth buried; but also the heat of wine ruleth and reigneth in him, which is a very bad counsaylour. 
Wine a very bad counsellor. Much talk to be avoided.   
No less also a man ought to abstain from much talk, and from contention and altercation at the table, who after he is risen from the table, would be free from all danger. For oftentimes this disputation beginneth in peace, but endeth in war. And oftentimes in the heat of wine a man speaketh that, which afterwards he wisheth that he had kept in: wherefore Solomon saith; 
Prou, 31,  Where drunkenness reigneth, there are no secrets kept. And albeit at that time all superfluous talk, and vain multiplying of words is worthily to be reprehended, yet much more that, that a man speaketh of eating & drinking, in praising the wine, fruits, fishes, or any other thing that he eateth or drinketh: or in discoursing of the diversity of these & those country meats, or of the fishes of this and that River: for all such speeches are tokens of the mind of an intemperate man, who is willing to spend the whole course of his life in devouring and gurmadizing, not only with his mouth, but also with his hart, and understanding, with his memory, and words.  
But he that sitteth at meat, ought especially to take heed, that he eat not the life of his neighbour: for this pierceth deeply, and teareth the bowels of a man. This according to S. Chrisostome, is not to eat the flesh of other creatures, but of men: which is contrary to all humanity. Possidonius testifieth of S. Augustine, that to banish this vice from his house, which is too familiar at every man's table, he commanded that in his dining Chamber this distic●●on should be written; 

In the life of August. chap, 22. Jerome in an Epistle to Furia.  Who so detracteth him that is absent,  
At my table shall be no more present.   
Here is to be noted also that which S. Jerome admonisheth: A spare diet, saith he, and a belly always hungry, is to be preferred before a fast of three days continuance. And it is much better, every day to take a little, then seldom to take enough. That rain is the best, 
A similitude.  that mildly showreth upon the earth. A sudden and a violent rain, hurteth the Meadows, and destroyeth the Corne. When thou eatest, think that thou livest not to feed thy belly; but that thou must pray, and forthwith read, or study or some other good work is to be done, for which thou art unfit, if thou burdenest thy stomach beyond measure. Wherefore, when thou comest to eat or drink, d● not respect how much thy mouth delighteth to eat, but how much is sufficient for thy life, and to sustain thy necessity.  
We do not say, that thou shouldest kill thyself through fasting, but that thou shouldest not pamper thine appetite f●rther, than the use of thy life requireth. For thy body, as the bodies of all other living creatures, necessarily requireth nourishment, that it faint not: but thou must beware, that through superfluity of nourishment thou surfeit not. Hence Bernard: The body saith he, 
Bernard in his Epistles.  is to be handled severely, that it rebel not, that it wax not proud; yet so, that it may be of sufficient strength to serve: because it is given to serve the spirit: let thy flesh be restrained, not consumed: let it be pressed, but not oppressed: let it be humbled, that it grow not insolent, and let it serve, and not rule. Hitherto of the virtue of Abstinence.   

¶ Of the keeping of the Senses.  
AFter that we have chastened and reform our bodies, according to the rule delivered, it is necessary also, that we should reform the senses of our bodies; in which thing the servants of God ought carefully to watch, and to use especial heed and wariness, lest their eyes, which are as wide gates, by which all vanities enter into us, which pierce even to our souls, and often are the windows of our perdition, by which death entereth, lest I say that they wander and stray abroad too licentiously. But especially they that attend prayer, ought warily to keep this sense: 
At the time of prayer, the eyes are especially to be kept.  both that chastity may be preserved, and the hart being fixed, may attend his devoier. Otherwise, the images and shapes of things, which enter into us by this gate, do leave many painted toys and fancies behind them, which hinder us when we pray or meditate: and they make us scarcely think of any other thing, then of that impression they have left. For this cause devout religious men have been so careful to moderate their sight, that not only they have not seen those things which might harm them; but they have avoided costly buildings, artificial pictures, and precious and curious works: that they ●ight have their imaginations pure and free at that ti●e, when ●hey were to deal with God. For this exercise is such, and so delicate, that it is not only hindered through sins, but also ●●rough the representation of those things, which of themselves 〈◊〉 not evil.  
The care and watch of the ears is no lesser, 
The ears are to be kept.  then that of the 〈◊〉; for by these gates oftentimes those things enter into our souls, which do hinder and disturb them, destroy & pollute them. We must not have our ears only shut to hurtful matters, but also to the flying brutes & rumours of this world, which nothing concern us. For he that bewareth not of these things, oftentimes when he would gather his spirits together more firmly to meditate on God and heavenly things, his hart is so troubled with the remembrance of things heard, that they do not suffer him rightly to meditate.  

Smelling.  Of smelling I have not much to say; seeing that to carry about strange and outlandish smells, and fumigations, or to be delighted with them, besides that it is the property of lascivious & sensual men, it is also infamous, not only for men, but also for honest and chaste women.  

The taste.  Of the taste also something were to be added, but that we have already spoken of it in the precedent Section, when we handled Abstinence.   

Of the keeping of the tongue.  
THE tongue is a copious theme to discourse of; for as the Wiseman saith, 
Ecclus, 18,  Death and life are in the power of the tongue. By which words it is manifest, that all the good and ill of man consist in the good or ill keeping of this member. Saint james the Apostle admonisheth us of this watch and guard, saying; Behold, we put bits into the horses mouths, that they should obey us, and we turn about all their body. 
james. 3,  Behold also the ships, which though they be so great, and are driven of fierce winds; yet are they turned about with a very small rudder, whither soever the Governor listeth. Even so the tongue is a little member, and boasteth of great things: behold, how great a thing a little fire kindleth? And the tongue is fire, yea a world of wickedness: so is our tongue set among our members, that it defileth the whole body.  
That we may govern and rule this member well, we must observe four things: 
4. Things are to be observed in speaking.  that is, what is to be spoken, the manner how it is to be spoken, the time when it is to be spoken, and the cause why it is to be spoken. First therefore we will handle what is to be spoken: 
The matter is to be observed.  that is, the matter, which we would speak of▪ Wherein that of Paul is to be observed; Let no corrupt communication proceed out of your mouths: but that which is good, to 〈◊〉 use of edifying, 
Ephe, 4,  that it may minister grace to the hearers. And 〈◊〉 another place, showing more plainly what is corrupt communication, he saith: But fornication, 
Ephe, 5,  and all uncleanness, or covetousness, let it not be once named among you, as it becometh Saints, neither filthiness, neither foolish talking, neither jesting, which are things not comely.  
Even as therefore Sailors are wont to have all dangerous places noted and deciphered in their Maps, 
A similitude.  by which their ships might be endangered and hazarded; that they may avoid them: So the servant of God ought to have all kind of corrupt speeches noted and set down, that he may not be endangered by them. Neither oughtest thou to be less faithful and silent in these, which are commended unto thee, that thou shouldest conceal them, than the Sailors do, who knowing of a dangerous Rock, are very wary not to discover it, lest they should be jeoparded upon it.  
In the manner of our speaking we must be circumspect, 
The manner is to be observed in speaking.  that we speak not too finely & delicately, too unadvisedly, too affectedly, too curiously, and with words too exquisite: but with gravity, leisurely, and with gentleness, simple and plain words. Here he that speaketh is to be admonished, that he be not headstrong & obstinate, of their number that would always overcome: for by this oftentimes the peace of conscience is disturbed, charity, patience, & our friends are offended. It is the part of a generous and noble mind, sometimes to give place, and in disputation to give the victory to another. It is the part of wise and discreet men, to follow the counsel of the Wiseman, who saith, 
Ecclus, 32,  In many things be as one that is ignorant be as one that understandeth, and yet hold thy tongue. If thou be among great men, compare not thyself unto them, and when an Elder speaketh, babble not much.  
The third thing which ought to be observed, 
The time.  is the time: that is, 
Ecclus. 20.  that we speak in due time, for as the Wise man saith; A wise sentence loseth grace when it cometh out of a fools mouth, for he speaketh not in due season.  
The last is the end and intent, 
The intent of the speaker.  which we ought to have when we speak. For some speak good things, that they may be counted Saints: others, that they may make boast of their eloquence and subtlety of wit; the first is an hypocrite, & the other a vainglorious braggart and a fool. Therefore he that speaketh, aught to mark, that not only his words are good, but also that the end be good, for which he speaketh them. But then the end is good, when the glory of GOD, and the profit of our neighbour are only sought. Also we must respect who speaketh: whether a young man amongst old men, an idiot among wise men, or a profane man among those that be religious. To be brief, when the words of the Speaker are not heard, silence may be laudably kept. All these things he ought to observe who speaketh, lest he offend: and because all men are not able to observe all these, therefore it is the safest remedy, to take refuge in the Haven of silence: for by silence and sole cogitations, a man may satisfy all these precepts. This is that the Wise man saith, Even a fool when he holdeth his peace, 
Prou, 17,  is counted wise.   

¶ Of the mortification of the affections.  
AFter that we have thus ordered & reform the body, with all the senses, yet the greater part of business still remaineth: that is, the moderating of the soul, with all her faculties and powers. And first of all the sensual appetite offereth itself, which comprehendeth and containeth all the lusts and carnal motions: as are love, hatred, mirth, mourning, lust, fear, hope, indignation, and such like perturbations. This appetite is the ignobler part of our soul, which maketh us like unto beasts, which are led in all things by their affections & appetites. This appetite maketh us wax brutish, 
The evils and mischiefs of our own will.  and mightily draweth us to earthly things, whilst it withholdeth us a far of from heavenly things. This is the vain, this is the fountain of all evils and mischiefs, that are in the world, and the chiefest cause of our destruction. 
Bernard in his third sermon of the resurrection of the Lord.  Therefore Saint Bernard said: Let thine own will cease and give place, and there shall be no hell. For against whom should that fire rage, but against thine own will? For thine own will impugneth God, and is lifted up against him. It is it that robbeth Paradise, & enricheth hell, that maketh the blood of Christ of none effect, 
The inferior part of the soul is to be watched & kept  and subdueth the world under the jurisdiction of the devil. For in this part is the shop and Storehouse of sin: for out of it sin draweth strength and armour, to wound more cruelly.  
This is in us another Eve, which is the weaker part, & more inclined to the inferior matters of our soul; by which the old serpent invadeth our Adam, that is, the superior part of our soul, in which the understanding and the will is, inviting it to lift up his eyes to the forbidden tree. This is that part, in which original sin doth especially show his strength, and in which it hideth the greater abundance of his poison. Hear are fights, here are fall, here victories, and here crowns. Hear I say, are fall of the weak, victories of the strong, crowns of the Conquerors: to be brief, here is the whole warfare & exercise of virtue. For in taming and restraining this cruel and fierce beast, a great part of the exercise of moral virtues consist. This is the Vineyard in which we must continually labour: and the Garden which we must without intermission till. Here are sundry weeds and noisome plants, which must be pulled up, that the young & tender sprigs of Virtue may be grafted into their place. It behoveth therefore the servant of the Lord always to walk in this Garden with his weeding-knife in his hand, with which he may cut up and eradicate the superfluous and pernicious plants, which grow and spring up among the good: or that like a wise Leader & a good Captain marching among these affections, he may restrain, guide, and direct them, sometimes by enlarging, sometimes by bridling and plucking in the reins: that they may not wander as they list; but that they may be led and guided according to the prescript and law of reason.  
This is an especial exercise of the sons of God, 
The difference between the sons of God, & the children of the world.  who are no more governed by the affections of flesh and blood: but by the spirit of GOD. This is the difference between spiritual and carnal men: for these are ruled by the lusts of the flesh, like brute beasts: the other are moved by the spirit of God; and by reason. This is that mortification, and laudable mirth, which the Scripture doth often mention. This is that mortification & sepulture to which the Apostle inviteth us so often. This is that Cross, and the denial of ourselves, which the Gospel preacheth unto us. This is to do judgement and justice, which so often is repeated in the Psalms and in the Prophets. Hear all our strength is to be expressed; hither our labours prayers, and exercises must be intended.  
It is here also necessary that every one very well know and discern his own disposition, and natural inclination: for in what part so ever he feeleth chiefly this inclination, let him know that in that part he is most endangered. And although we are continually to war with all affections, 
With what affections we are especially to war.  yet especially we are to fight with the appetites of honours, pleasures, and riches. For these be the three fountains, and veins of all evils. Let us beware that we do not covet or desire always that our own will may be done, and our own affections satisfied: for this is a most dangerous vice, most powerful to cast a man out of his right wits, and to mad his mind. Which vice is very common and familiar to mighty and great men, and to those that are accustomed to reign and rule over others. Wherefore it shall be very profitable for them to exercise themselves in matters contrary to their appetites and humours, and to deprive their will, yea of things lawful, that they may be more prompt and ready to temper and moderate themselves in things unlawful. For this exercise is no whit less required, that a man may as well be ready in spiritual arms, as in carnal: yea, so much the more, as the victory is greater and more difficult to conquer himself and the devil, than all other things. We must also be exercised in humble and contemptible duties and offices: and not aspire to dignities and honours: for the world can give nothing, nor take away any thing from him, 
Note.  who hath God for his inheritance, and his treasure.   

¶ Of the reforming of the Will.  
TO the attainment of this foresaid mortification the moderating and reforming of the superior will, which is the reasonable appetite, is much available: which among others we ought to moderate and adorn with three holy affections; as are, 
How the superior part of the soul is to be reform.  Humility of hart, Poorness of spirit, and an holy Hatred of ourselves. For these three do make the business of mortification very easy. Humility, as Saint Bernard defineth, is a contempt of ourselves, which springeth of a deep and true knowledge of ourselves. For it is the property of this virtue to cast out of the soul all the branches, and all the daughters of Pride, with the whole progeny of ambition; and to cast us down under all creatures, and to think that any other creature, if so it were given unto him of God to work well (as it is given unto us) would be much more grateful, and would bring forth many more fruits, than we do. Neither is it sufficient that man hath this contempt of himself hid within him; but it is necessary, that it should appear and show itself in his conversation, so that in all things as much as may be he show himself most humble, according to the quality of his estate, having no regard of the judgement and estimation of this world, which perhaps opposeth herself against him. Wherefore it is necessary, that all our actions and affairs have a relish of humility and poverty; and that we submit ourselves for the love of God, not only to our elders and equals, but also to our inferiors.  
The second thing which is required in this place, is the poverty of spirit, 
The poverty of spirit.  which is a voluntary contempt of the things of this world, and a mind content with that estate, which is allotted of God, although it be mean and low. At this stroke that root of all mischief is cut up, which they call covetousness, and it bringeth to man so great peace and tranquillity of hart, 
Seneca in his 18. Epist.  that Seneca is not afraid to say; He that hath his gate shut to the lust of his desires, may for felicity contend with jupiter himself. And in another place; No man else is worthy of God, but he that hath contemned riches. Hath he little, that chilleth not for cold, that hungereth not, that thirsteth not? jupiter hath no more. He hath never little that hath enough. This saith Seneca. By which words he intimateth that the felicity of man consisteth in the satiety and contentedness of the heart's desire. He that cometh to this staidness and quiet of desire, he may say, that he is come to the height of felicity, or at least hath attained a great part of it.  
The third affection is, an holy Hatred of ourselves; of which our Saviour saith, 
john, 12.  He that loveth his life, shall lose it, and he that hateth his life in this world, shall keep it unto life eternal. Which doctrine is not to be understood of a peevish and a perverse hate, as the desperate do hate themselves: but it must be understood of an hate, which the Saints bear towards their own flesh, as against a thing, which was the cause of many and great evils, and which hindered much good: and therefore they handled it not according to the will and lust of it, but according to the prescription of reason; which commandeth, that we should often handle it, not as a Mistress, but as a servant of the spirit; otherwise that of the Wiseman will happen unto us; He that delicately bringeth up his servant, 
Prou. 29.  afterwards shall find him obstinate and contumacious.  
Wherefore in another place we are admonished, that we should smite it with clubs as an untamed beast, and bridle it; The yoke and the whip, 
Eccles. 33.  saith Ecclesiasticus, bow down the hard neck: so tame thine evil servant (that is thy body) with the whips and correction. Send him to labour, that he go not idle: for idleness bringeth much evil. Send him to work, for that belongeth unto him: if he be not obedient, put on more heavy fetters. That he insult not, nor wax proud, that he be not idle, and rush into open wickedness. This holy hatred is much available in the business of mortification: that is, it is very conducent to the mortifying and cutting away of our evil desires, although it be hard and difficult. For without this hatred how can we make incision, 
A similitude.  and draw forth blood, and grievously wound a thing so dearly beloved of us? For the arm and strength of mortification getteth valour not only from the love God, but also from the hate of ourselves: by virtue of which strength and valour man doth not excruciate his soul of passion, but as a severe Chirurgeon doth cleanse and wipe away the corruption of a member affected and putrefied.   

¶ Of the reforming of the Imagination.  
AFter these two sensual faculties, there are other two, which pertain to knowledge; 〈◊〉 Imagination, and the Understanding; which answer to the two former: that both of these appetites may have his guide, and knowledge convenient and fit. Imagination, which is the ignobler of these two, is called a power of our soul, greatly weakened through sin, & which is very haggard to be subjecteth unto reason. For oftentimes as a fugitive servant, that departeth without licence, it rusheth out of doors, and wandereth throughout the whole world, before we understand where it is. It is a faculty also very greedy, in excogitating or searching out any matter, which it hath a desire to: and it imitateth hungry dogs, 
A similitude.  who toss and turn all things upside down, and thrust their snout into every dish, now lapping of this, now of that: and although they are beat from it, yet always they return to their repast foretasted. This faculty also is very glib and fleeting, 
The Imagination a wanderer and a fugitive.  as a wild and an untamed beast, flying very swiftly from one mountain to another, lest it should be taken and restrained: for it cannot abide a bridle or a bit: neither is it willing to be governed or managed of man. Notwithstanding this licentiousness and natural wildness, there are some, 
A similitude.  that daily make it worse: as they, that bring up their children most deliciously & daintily, permitting them to vage freely, whether so ever they list, and to do whatsoever pleasure willeth them, without any reprehension. Wherefore when as man would, that this imagination should quietly persist in the contemplation of Divine things, it is disobedient and immorigerous, because it hath accustomed to wander licentiously, neither acknowledgeth it any moderation. Therefore it is needful that after we have acquainted ourselves with the bad conditions of this beast, that we restrain it, and that we bind it to a cratch, that is, to the consideration of good & necessary things, and that we command it perpetual silence in allother things. So that, as a little before we have bound the tongue, that it speaketh not any thing, but good words and to the purpose; so let us bind our imagination, that it may remain and continue in good and holy cogitations, and to all other that we shut the gate against it. Herein we are to use great discretion, to examine what cogitations are to be admitted, and what to be excluded: that these may be entertained as friends, and those expelled as enemies. They that are negligent and remiss in this respect, do let oftentimes those things enter into their souls, which do not only take away the devotion and fervour of the spirit, but also charity and love, in which the life of the soul consisteth. Whilst Isboseth the son of Saul slept on his bed, 
2, Kings, 4.  his murdering servants came in upon him, slew him, and took away his head. In like manner when as discretion lieth slumbering, whose duty it is to purge and sever the fruit from the chaff, that is, profitable and good cogitations from the bad and hurtful, those oftentimes enter into the soul, which kill it, and deprive it of life. This diligence is not only conducent for the preservation of life, but to keep silence, and it much furthereth prayer. For an unquiet and a troubled imagination, doth not suffer a man to pray without variety of cogitations, and vagaries of the senses: but that which is quiet, and reduced into order, very easily persevereth in prayer.   

¶ Of the reforming of the understanding, and of the duties of wisdom.  
AFter that we have entreated of all the foresaid parts & powers of man, it remaineth that we speak something of the excellentest and noblest of them, which is the understanding: which amongst other virtues is to be adorned and beautified, with the most rare and beautiful virtue of discretion and wisdom. The duty and office of this virtue in a spiritual life hath great proportion with that, 
The duty and office of wisdom. Similitudes.  which the eyes are in the body, the Pilot in a ship, the King in his kingdom, and the Charret-man in his charet, who holding his whip in his right hand, and the rains of the bridles in his left, directeth and driveth his Horses whether he will. Without this virtue the spiritual life is altogether blind, 
Wisdom the Captain and guide of other virtues.  disordered, and full of confusion. For this cause a certain excellent writer doth place this virtue in the first place, as the Captain and guide of all others. Wherefore all the lovers of virtue before all things ought to cast their eyes hither, and diligently behold this virtue, that they may proceed with greater fruit in all others. This virtue not only hath one duty and office, but many, and those divers: for it is not only a particular virtue, but a general, which concurreth with the exercises of all virtues, conveniently and fitly reducing and bringing them into order. According to this general duty we will here speak of certain actions, which belong unto it.  

The first duty of wisdom.  First and foremost it belongeth unto wisdom (faith and charity being presupposed) to direct all our actions to God, as to the last end: by examining subtly and ingeniously the intent, which we have in working and acting: that we may see, if we simply and purely seek God, or rather ourselves. For the nature of our own self-love (as a certain famous Doctor saith) is very subtle and full of fetches, and seeketh itself in every thing, yea in the noblest exercises.  
It is also the duty of Wisdom, 
The second duty.  to know how to converse with thy neighbour without quarrel or complaint: to help him, and not to offend him and scandalise him. It is needful therefore, wisely to discover every man's vain, that is, every man's condition, and of what spirit he is, and to lead & conduct him by those means, which are most profitable for him.  
It is wisdom, 
The third duty.  to know how to bear patiently other men's defects, and to dissemble them, not to take knowledge of them, and not to search their wounds to the bones: remembering that all human affairs are composed of act and potential power, that is, of perfection and imperfection: neither that it can be otherwise, but that always there must be infinite imperfections and defects in man's life, especially after that great and grievous lapse of nature by sin. And therefore Aristotle saith, that it is not the part of a Wiseman, in every matter to seek for like certainty and demonstration. For some things may be demonstrated, and some cannot: the truth and certainty of one thing may be found out, which of another thing cannot. In like manner it is not the part of a wise man, to look that all the affairs of man should be poised in a like balance, neither that any thing should be wanting, for some things can carry this, and somethings cannot. He that stiffly urgeth the contrary, perhaps shall more hurt those means, that he worketh by, than he shall profit by the end he intendeth, albeit the thing take effect according to his mind.  
It is wisdom, 
The fourth duty.  if a man know himself, and all things within him: that is, all his senses, cogitations, evil appetites, and his sinister intents, to be brief, his own ignorance, and his small virtues: that his soul be not puffed up with vain glory, to presume any thing of itself rashly: and that he may better understand, with what enemies he is continually to war: until he hath cast them all out of the land of Promise, that is, out of his soul. It is also wisdom to consider with what great diligence a man ought to prosecute and attend this work.  
It is wisdom, 
The fift duty.  to be able to govern the tongue according to the prescript of God's law, and the circumstances before remembered. To know also what is to be spoken, and what to be concealed, with their due times and seasons. For as Solomon saith, 
Eccles, 3,  There is a time to keep silence, and a time to speak. For it is certain, that a wise man may with greater praise hold his peace, then speak, at the table, at banquets, and at such like places and oppertunities. It is wisdom also, not to believe every body: not forthwith to pour forth all the spirit in the beginning & heat of disputation; neither to speak rashly, or give judgement on a sudden what he thinketh of matters: for Solomon saith: A fool uttereth all his mind at once, 
Prou, 29.  but a wise man keepeth it in till afterward. 
Eccles, 8.  He that trusteth him, whom he ought not to trust, shall always live in danger, and shall always be his slave, whom he hath trusted, and concredited himself unto.  
It is wisdom, if a man hath learned to foresee a far of dangers coming; 
The 6▪ duty  to diminish blood in the time of health, and to discern war a far of. That is, to prevent and turn away the difficulty or strife, that might grow of this or that matter, and to avoid all evil by prayers, or such like remedies. This is the counsel of Ecclesiasticus when he saith, 
Ecclus: 18.  Before the grief be grown, use Physic. Therefore, when thou art to go to banquets, or to any solemnity, when thou art to have business with litigious or contentious men, or with those of a perverse disposition: or if thou art to go to any other place, where perhaps thou mayst be endangered, always come advisedly thither, and prepared for all things which may happen.  
It is wisdom, 
The 7. duty  to know how to handle the body with discretion and temperance, that it neither be nourished too delicately, nor be killed through hunger. That we neither withdraw necessary things from it, neither that we give it that which is superfluous: that we carry it about chastised, but not almost dead: that through too much weakness it faint not in the way, nor that through too much abundance it grow resty & jadish, and cast the rider.  
It is wisdom, 
The 8. duty  moderately to labour & exercise, least through the grievousness of the burden, the spirit (whose turn all exercises ought to serve) be oppressed: that so we apply ourselves to outward things, that we lose not the inward: and so intent the love of our neighbour, that we do not lose the divine love. For if the Apostles themselves, 
Acts, 6,  who had great measure of God's Spirit, and great strength, sufficient to carry out all matters, did disburden themselves of matters of lesser moment, that they might not fail nor faint in greater: no man ought so to presume of his own strength, that he should think himself sufficient for all things: seeing that many times cometh to pass, which is wont to be said, 
A mind that in all things maketh assays,  
Performeth particulars by delays.  And that he that followeth two Hares, catcheth neither.  
It is wisdom, 
The 9 duty  to observe the crafts and subtle deceits of the old enemy: to observe his outroads and inroads, and all his stratagems; not to believe every spirit, neither to be deceived by any appearance and glozing of that which seems good. For oftentimes the Angel of sathan transformeth himself into an Angel of light, and always endeavoureth to deceive the good by some semblance and show of good. 
No man hurteth more, than he the hurteth under the show of piety.  Therefore in no danger we ought to be more careful of ourselves, then in that, which is offered unto us under the vizard and disguise of Virtue. For by this kind of deceit & imposture, they for the most part are tempted, who are accustomed to work well, and to bring forth good fruits.  
To conclude, 
The tenth duty.  it is wisdom, to know how to march forward, and how to retire: to know when it is expedient to overcome, and when to be overcome: and especially to be able to contemn the judgement of the world, the censures of the vulgar sort, and to pass by with a deaf ear, the barkings of most vild dogs: who always bark and bawl without a cause, & to remember that of Paul, 
Gala, 1,  If I yet pleased men, I should not be the servant of Christ. Surely, this is most true, that a man cannot do any thing more foolishly, then to suffer himself to be ruled and governed by a beast of so many heads, as the common people is: which have neither judgement, nor knowledge in those things which they speak. It is a very good thing, and very meet to give no offence to any body: to fear that which is to be feared, and not to be carried about with every wind: for to find a mean in these extremes, is the part and duty of singular wisdom.   

¶ Of the wisdom, which concerneth the practice and effecting of things.  
Wisdom is also necessary in acting and effecting matters, lest we fall into errors, which afterwards are not amended but with great difficulty: whereby oftentimes the peace of the conscience is lost, and the order of life is disturbed. In which matter, these counsels that follow may bring us some help. Of the first of which the Wiseman saith: Let thine eyes behold that thing that is right, 
Prou. 4.  and let thine eye lids look strait before thee. By which words the Wiseman counseleth us, that we should do nothing inconsiderately & unadvisedly: 
what things are required for this wisdom.  but that we should long deliberate, and act things by nature and ripe deliberation. For which purpose five advices are necessarily required. First, that we commend our businesses to the Lord God. Secondly, that we consider with great diligence, and with equal judgement expend, not only the substance of the work; but also all the circumstances of it; for if one of them alone be wanting, it is sufficient to subvert all the purposed work. For although all the work be well finished, with all the circumstances of it; yet if only it be not done in due time, that is sufficient, that the work may be dispraised and reprehended. Thirdly, that we consult with others, of those things, which are to be done; but let such counsellors be few in number, and those very choice. For although it is behoveful to hear the censures and opinions of all, that the business may be better examined: yet let the conclusion and determination of the thing be in few men's powers, lest it prove faulty. Fourthly, it is very necessary that a certain time be granted for our deliberation: whereby both by the diuturnity of time, and experience of conversation, those may be known, whose advises we use, whether they be good or bad: and so their sentences and opinions may be proved. For oftentimes men in the beginning of their conversation do seem to be that, which afterwards they are not found to be; ●o also their advices at the first seemed profitable; but afterwards being better examined they are refused and rejected. Fiftly and lastly, the four stepdames of wisdom are diligently to be eschewed and avoided; which are, Precipitation, Passion, Obstinacy in self opinion, 
Four stepdames of wisdom.  & vain Foolishness. For Precipitation and headlong rashness deliberateth not, Passion blindeth, Obstinacy shutteth the gate to good counsels, and vain Foolishness whatsoever deliberation it entereth into, destroyeth and contaminateth it.  
It belongeth also to this virtue, to fly extremities, and to keep a mean. 
Virtue hateth extremes.  For virtue and truth refuse extremes: and do fix their seats in a mean. All things are never to be reprehended together, all things are never to be allowed together: we must never deny all things, never believe all things, never distrust all things; we must never condemn many for the fault of few, nor justify all for the holiness of some: But in all things it behoveth us to follow the rule and prescript of reason; and beware, that we be not drawn by the violence of our perturbations to extremes.  
And it is a rule of wisdom, in judging of things, not to respect either the antiquity, or the newness of them, that by it they should either be approved or disproved: 

Antiquity doth not patronise nor uphold sin.  
This rule hath place in morality not in matters of faith.   for there are many evil things, which a long time have been used; and there be many good things, lately found out: so that antiquity is neither sufficient to justify that which is evil; nor newness to condemn that, which is good: but in all things judgement ought to be taken from the price and valour of things, not from the ●eares. For from antiquity to sin there cometh no other ●hing, but that it is less curable: neither doth newness take any ●hing from virtue, but that it is less known.  
It is another rule of wisdom, not to be deceived in figures ●nd apparences of things; 
Apparences of things do often deceive us.  so that forthwith me pronounce ●ur opinion of them: for all is not gold that glittereth, nor all ●ood that hath the shadow of goodness. Oftentimes under ho●ey there is gall, and under flowers thorns are hid. Remember ●hat Aristotle saith, Some lies have more apparency and sem●ance of truth, than truth itself. It may also be, that evil hath ●ore likelihood of goodness than goodness itself. And above 〈◊〉 things it is to be observed, that as to proceed with gravity is ●igne of wisdom; so to go forward with levity and careles●s, is a token of folly. 
In what a man ought to be circumspect.  For this cause, in these six things thou ●ghtest to be very circumspect and prudent, that is, in believing, in yielding, in promising, in determining, in conversing with men, but especially in anger: for oftentimes it hath been noted that men have fallen into very great dangers, who in these have been light and careless. 
Note.  For to believe easily, springeth from the lenity of the hart: to promise easily, taketh away the liberty: to yield easily, begetteth occasion of repentance: to determine easily, is next to the danger of erring, as it happened to David in the cause of Mephiboseth: to be easy in acquaintance and conversation, bringeth contempt: lastly, to be easily angry, is a manifest token of foolishness. For it is written, He that is patiented, 
Prou. 14.  hath much wisdom: but he that is soon displeased, exalteth foolishness.   

¶ Of certain means, by which this virtue is gotten.  
TO the attainment of this virtue, amongst many other means, the experience of errors past, and the event of things, both of our own, and of others well brought to p●●se is conducent and available: for from these many counsels and rules of wisdom are for the most part taken; and for this cause it is said, that the memory of ancient things is a familiar helper and a mistress of wisdom; and that the present day is a Scholar of the former. 
Eccles. 1.  Wherefore Solomon saith also; The thing that hath been, cometh to pass again, and the thing that hath been done, shall be done again. For by the things past the present are judged, and by the present the things past. But above all things profound and true humility of hart, helpeth very much to the obtaining of this virtue: as on the contrary side pride hindereth and destroyeth all. Therefore it is written; Where there is humility, there is wisdom. Besides this all the holy Scriptures do proclaim, that God is the teacher of the humble, and a master unto the little ones, who revealeth his mysteries unto them▪ Nevertheless our humility ought not to be such, that it shoul● be subjecteth and overruled by every one's opinion, 
Every opinion is not to be followed.  and be carried about with every wind. For this is not humility, but insta●bility, and debility of hart. To this vice the wiseman bein● willing to use a remedy, saith: Be not too humble in thy wised●● As if he should say, 
Ecclesi 13.  A man ought to be constant in the 〈◊〉 things, he professeth, being founded on a just and a catholics foundation; nor ought he to be easily removed from his purpose: as some weaklings are, who suffer themselves to be seduced by every opinion, and to be tossed and turned every way.  
The last thing, which is most profitable for the attaining of this virtue, is humble and devout Prayer. For seeing that it is an especial duty of the holy Ghost, to illuminate man's understanding with the gift of Science, wisdom, counsel, and understanding: with how much more humility & devotion man cometh to the holy Ghost, bringing the hart of a Disciple and a little one; so much more perfectly is he instructed, and honoured with these heavenly gifts. Matter is not wanting unto us, to discourse of this virtue more copiously, (for seeing that it is the guide & conductor of all other virtues, it is necessary that being the leader it should not be blind, lest the whole body of virtues should be dark and without eyes) yet seeing that we endeavour to be brief, we will be no more prolix. And because all those things hitherto spoken pertain to the reformation of ones self, and to the composition and well ordering of his body and soul, which is the first part of the justice and righteousness, which before we have set down: it remaineth that now we speak of the second part, which teacheth what man oweth to his neighbour.    

Of that which man oweth unto his neighbour. CHAP. XV.  
THE second part of justice is, that a man render to his neighbour, 
The second part of justice.  that he oweth him. That is, that he exercise towards him love and mercy, according to the commandment of God. How necessary this part is, and how often commanded in the holy Scripture, which is the rule and line, according to which our life is to be squared, no man will easily believe except he hath been conversant in it. Read the Prophets, Gospels, and Epistles: thou shalt have it so obvious, and so many times commended unto us, that thou canst not but exceedingly marvel. In Esay God teacheth most excellently, how our neighbour is to be handled: when the jews complaining said, Lord, 
Esay, 58,  wherefore fast we, and thou seest it not? we put our lives t● straightness, & thou regardest it not? The Lord answereth, Behold when you fast, your lust remaineth still, for ye do no less violence to your debtor: lo ye fast to strife and debate, and to smite with your fist without mercy: now ye shall not fast thus, that your voice might be heard above. Think ye this fast pleaseth me, that a man should chasten himself for a day? and to hang down his head like a Bulrush, and to lie upon the earth in an hairie-cloth? Should that be called fasting, or a day that pleaseth the Lord? Doth not this fasting rather please me, That thou lose the wicked bands, that thou take of the over-heavy burdens, that thou let the oppressed go free, and break all manner of yoke? To deal thy bread to the hungry, and to bring the poor wandering home into thy house? When thou seest the naked, that thou cover him, and hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thy health flourish right shortly: righteousness shall go before thee, and the glory of the Lord shall embrace thee?  
He prosecuteth this matter to the end of the chapter. Thou seest therefore, my brother, in what thing God hath placed a great part of true justice and righteousness, and how religiously he would have us to be charitable and merciful, to our brethren and neighbours. What shall I 〈◊〉 of the Apostle Paul, in whose Epistles nothing is so frequent and usual, as this commandment? With what great praise setteth he forth Charity? how doth he exemplify and extol it? how gallantly doth he depaint the excellency of it? how preferreth he it before all other virtues, calling it the most excellent way to come unto the Lord? 
1, Cor, 12,  Not content with this, in one place he calleth it. The bond of perfection. 
Colos 3,  In another place he saith; That Charity is the end of all the commandments of God. 
1, Tim, 1,  And again in another place; 
Rom, 13,  He that loveth his neighbour, hath fulfilled the Law. What greater praise may be uttered or spoken of any other virtue? Besides all this, the most beloved disciple of Christ, I mean john, in his canonical Epistles, doth repeat nothing so often, neither commendeth any thing so much, as this virtue. And that he teacheth in his Epistles, he confirmeth in his history, nothing was so common in his mouth, as, brethren, love one another, and that through the whole course of his life, 
Jerome upon the sixth chap. of the Epistle to the Galathians.  yea when he was conversant among the Disciples, he would often and sundry times on one day repeat it: and when he was demanded why he repeated it so often, he answered the demaunders; Because it is the precept of the Lord, and if it alone be done, it is sufficient.  

¶ Of the duties of Charity.  
HE therefore that would satisfy the Divine will, let him assuredly know, that amongst all the principal matters that GOD commandeth, there is not one so much beat upon and so often required, 
Charity is not a naked and a bare affection.  as this commandment of love: yet so that we understand not this to be a bare and a naked affection, but to have annexed unto it all the effects, which are wont to concur with true love: for otherwise it were not worthy of the name of love, 
1, john 3,  as the same Evangelist showeth, saying: Who so hath this world's good, and seethe his brother have need, and shutteth up his compassion from him: how dwelleth the love of God in him? My babes, let us not love in word, neither in tongue, but in deed and in verity. Therefore under the name of love, amongst many other, 
Six duties of Charity  six things are comprehended; To love, to counsel, to relieve, to bear, to pardon, and to teach by good examples: which works are so joined with Charity, that as any one hath more or fewer of them, he hath more or less Charity. This we say to this end, because there are found some who say; I love. but their love hath no effect, but the name only. There be others who love, and by good admonitions and counsels, do give some relish of it: but they do not open their coffers, neither put their hands into their Chest, that they may relieve the necessities of their brethren and neighbours. Again, there be others that help their neighbour with their advice, & relieve him with that they possess: yet they bear not the injuries and infirmities of their brother, nor follow the counsel of the Apostle, who saith, 
Gala, 6.  Bear ye one another's burden, & so fulfil the law of Christ. Some bear patiently the injury offered unto them, but they do not pardon mercifully him that hath injured them: and although in their hearts they bear no hate, yet outwardly they do not show forth their love by benefits, by pliantness, and by favour. These, although they do not fail in the first, yet they do not profit in the second: neither do they come to the perfection of this virtue. There be some that have all the foresaid effects: but they edify their neighbour neither with words nor with good examples, which surely is the noblest among the duties of Charity.  
According to this order every man may examine himself, that he may understand what he hath, and what is wanting unto him in this virtue. For we may say, he that loveth, is in the first degree of charity: he that loveth, and giveth counsel, in the second: he that loveth, counseleth, and relieveth, in the third: he that loveth, counseleth, relieveth, and suffereth, in the fourth: he that loveth, counseleth, relieveth, suffereth, and pardoneth, in the fift: but he that loveth, counseleth, succoureth, suffereth, pardoneth, and teacheth edifying by examples, or godly words, which is properly of those that are perfect, and who are Apostolic men, he hath ascended the sixth step, and standeth upon the upmost stair. And these be the positive or affirmative acts, which are required in charity: for they show what we ought to do for our neighbour.  

The negative duties of Charity.  There be others negative, which teach what we ought not to do to our neighbour; of which sort these are. Not to judge another; not to detract another man's estimation; not to covet his goods; not to lust after the dignity or the wife of our neighbour: not to give him an offence, or scandalise him, either by railings, or unhonest words, or those that are superfluous, much less by examples, or ill counsels. He that diligently observeth all these, he fulfilleth whatsoever is required in the perfection of this divine commandment. And if thou desirest a particular and a brief memory of all these comprehended in one word, see that thou hast, 
We must have the hart of a mother towards our neighbour.  as we said before, the hart of a mother towards thy neighbour, and thou shalt altogether fulfil whatsoever hath hitherto been spoken. Consider how a wise & a religious mother, loving her son, admonisheth him, if any danger be near unto him; she succoureth him in need, she beareth his errors and faults with patience, sometimes chasticing them with justice, sometimes covering and concealing them with wisdom. For all virtues do wait upon this one as the Queen and mother of all other Virtues. Consider also how the same mother rejoiceth at the good, and sorroweth at the ill hap of her son; no otherwise then if they were her own: With what great zeal she affecteth his profit and honour; how devoutly and diligently she always prayeth unto GOD for him; to be short, how she is more careful for the health and safety of her son, then for her own: and that she is cruel and severe towards herself, that she may be gentle and good to her son. If thou canst come thus far, that thou lovest thy neighbour with such an hart, than thou art come to the perfection of chatie: but if it be not given unto thee to ascend so high, yet at least let this be the scope of thy desires, and always direct thy life hither; that thou mayst be lifted higher and higher, and that thou mayst not stick in lower matters.  
But if thou shalt ask me, how thou mayest be induced with such an hart to love a foreigner: 
How such an hart is to be purchased.  I say that thou oughtest to consider of thy neighbour, not as a foreigner or an alien; but as the image of GOD, the workmanship of his hands, & his son, and the lively member of Christ. Hence it is that Saint Paul so often admonisheth us, that all we are the members of Christ: therefore, by sinning against our neighbour, we sin against Christ; and by doing good unto our neighbour we do good unto Christ. So that thou must consider of thy neighbour, not as a man, or such a man, but as of Christ himself, or a lively member of him. And although thy neighbour be not such an one in respect of the matter of his body, yet he is such an one in regard of the participation of the same spirit, and of the greatness of the reward & remuneration: seeing that Christ saith, He that receiveth his neighbour, receiveth him; neither shall his reward be other, then if he had received Christ himself.  
Remember also all the commendations of this Virtue, before set down of us, and how greatly it is commended of God. For if there be a lively desire in thee to please God, wilt thou not endeavour to perform this one thing so acceptable unto him? Consider what the love of one kinsman is to another, for the only participation of flesh and blood which is between them: and let it shame thee, if the grace of the spiritual union be not as forcible in thee, as carnal parentage or kindred. If thou shalt say, that in this there is a communion and a participation in one and the self same root, 
All things common to us with our neighbour.  and in the blood of either: consider how much more noble that conjunction and communion is, which is between the faithful, as the Apostle showeth, while we have all the same Father, the same mother, the same Lord, the same baptism, the same hope, the same faith, the same meat; and the same spirit, who quickeneth us. We have all the same Father GOD, the Church our mother, and Christ jesus our Lord. We have one faith, which is that supernatural light, of which we all partake, and which severeth us, and maketh us differ from all other Nations: one hope, which is the very glory of the heavenly inhearitance, in which we all shall be of one hart and one mind: We have one Baptism, by which we are all adopted the sons of the same father, & made one another's brethren: We have one and the self same spiritual meat, even the blessed body of Christ jesus, which incar●ateth us together, and maketh us one with him: no otherwise then as one loaf is made of divers corns, and one wine of many grapes.  
Besides all this, we participate of one and the selfsame spirit, which is the holy Ghost, who dwelleth in all the souls of the faithful, whether it be by faith, or by faith and grace together, quickening and sustaining us in this life. If the members of the same body, albeit having divers duties and functions, and differing also in form, 
A similitude.  do so tenderly and mutually love one another, because they live by one and the self same reasonable soul; how much more mutually ought faithful Christians to love one another, who are made alive by that Divine Spirit; who by how much he is more noble, by so much also he is more powerful, to knit and unite those together, in whom he dwelleth? If only the kindred of flesh & blood can procure so great love between kinsfolk, how much more shall so great an unity procure it, and the participation and communion of so noble and excellent things?  
Let that notable & rare example of that singular love, wherewith Christ hath loved us, never slip out of thy mind: who hath loved us so strongly, so sweetly, so graciously, so perfectly, not for any profit or need to himself, not for any merit of ours, that we being strengthened by so noble an example, and bound by so great a benefit, may forthwith prepare ourselves, and as much as lieth in us, dispose ourselves to love our neighbour with such love, that we may satisfy and observe that commandment, which our Saviour jesus hath given unto us, and so commended unto us, when he ascended to his Father, & left this earth, saying; This is my commandment, that ye love one another, as I have loved you.    

Of that which man oweth unto God. CHAP. XVI.  
AFter that we have shown and declared what we own to ourselves, and to our neighbour, now we will set down, what we own unto God: This is the chiefest and noblest part of Christian justice and righteousness, upon which three Theological virtues do attend, Faith, Hope, and Charity, which have God for their object, with that virtue, which of Divines is called Religion, whose object is the Divine worship. A man shall satisfy all the bonds and obligations, which are contained under this virtue, if towards God he hath such an hart, 
The hart of a son towards his parents.  as a son hath towards his father. For even as a man shall satisfy & content himself, if he hath the hart of a good judge; and his neighbour, if he hath the hart of a mother; so after a certain manner of speaking, he shall satisfy God, if he love him with such an hart, as a son is wont to love his father: for it is one of the especial functions and operations of the Spirit of Christ, to give to man such an hart towards God. Now therefore consider diligently, what the hart of a son is towards his father: what is his love, his fear, his reverence, his obedience towards him, and the zeal of his father's honour; how he serveth him freely: with what affiance and boldness he runneth unto him in all his needs, how patiently he beareth his correction and chastisement, with all other duties and observances. Of such an hart and mind be thou towards God, and thou shalt absolutely fulfil this part of justice and righteousness. To prepare and procure such an ha●t, 
Nine virtues are required to prepare and furnish such an hart.  nine virtues seem especially necessary vn●o me: the first and principal of which is love; the second fear and reverence; the third trust and confidence; the forth 〈◊〉 of the honour of God; the fift a pure intent in the ●●●rcise of the Di●ine worship; the six● prayer and refuge to God in all needs and necessities; the seventh thanksgiving for Divine benefits; the eight obedience and conformity of our will to Gods will; the ninth humility & patience in all scourges and tribulations, which God sendeth unto us.  

The love of God.  According to this order, the first and the especial thing, that we ought to do, is to love God, after that manner, as he hath commanded himself to be loved: that is, with all the hart, with all the soul, and with all our strength: so that whatsoever is in man, it is to worship and embrace God according to his kind: the understanding by meditating upon him; the will by loving him; the affections by inclining the●selues unto that, which his love requireth; the strength and vigour of all the members & senses, by exercising themselves in those things, which his love hath appointed.  
The second thing, that is required after this holy love, is fear, 
2. Fear and reverence.  which springeth of this love: for by how much more we love any one, by so much we fear, that we do not only not lose him, but also that we do not offend him. This is manifest in the love of a good son towards his father, and of a wife towards her husband: who by how much she more tenderly loveth him, so much the more diligently she endeavoureth, lest any thing be found in the house, that may offend her husband. This fear is the keeper of innocency: and therefore it is necessary, that it take deep rooting in our hearts: which thing the Prophet David long ago desired of God, when he said; Pierce through my flesh with thy fear: 
Psal. 119.  for I am afraid of thy judgements. It was not enough for this most holy King to have fear planted in his hart; but also he would have it pierced and thrust through his flesh and bowels, that through it he might have a smarting sense of it, as a nail fastened through, which might stick in his mind for a perpetual memorial, to stir him up that he might not sleep, and so in something offend his eyes, whom he feareth: therefore it is most fitly said of Ecclesiasticus; The fear of the Lord driveth out sin. 
Ecclesi. 1.  For by how much any one is feared, by so much more diligently we take heed that we do not offend him. It pertaineth to this holy fear, not only not to commit evil deeds, but also to examine the good, lest perhaps they be not pure, or want their necessary circumstances: lest a thing of itself good, by our defect be made evil, and unprofitable. For Saint Gregory said very well; It pertaineth to a righteous man to fear a fault, where no fault is. Such a fear holy job had, when he said, I did fear all my works, knowing, 
job. 9  that thou dost not spare the offender. It pertaineth also to this fear, that when we are present in the Church at Divine service, especially where the holy Sacrament is administered, that we chat not, nor walk, nor unreverently gaze about, casting our eyes now hither, now thither, as many do: but we ought to abide there with fear, and great reverence in the presence of the Divine majesty, 
How fear is bred in us.  who is there after a special manner. But if thou askest me, how this holy affection is begot and bred in our souls; I say, as I said a little before, that the love of God is the especial root of it. After which, servile fear in like manner availeth, which is the beginning of filial fear, and doth bring it into the soul, no otherwise then the bristle doth bring the shoemakers line into the shoe. To nourish and increase this holy affection, the consideration of the exceeding highness of the Divine majesty is profitable, and the consideration of the depth and profundity of God's judgements, the greatness of his justice, and the multitude of our sins, but especially the resistance, which we make against Divine inspirations. Therefore it is great wisdom, to busy and occupy our minds with these four considerations: for so this holy fear is begot and preserved in our souls. Of this fear we have more copiously spoken in the eight and twenty Chapter of the precedent book.  
The third virtue, 
3. Trust and confidence. A similitude.  which is required in this Divine work, is trust and confidence: that is, even as a son in all his troubles and necessities, which happen unto him, trusteth and affianceth his repose in his father (especially if he be rich and powerful) that his help and fatherly providence will not at any time fail him: so also in this matter let a man have the hart of a son so enlarged, that considering he hath such a father, as he hath, in whose hands is all the power of heaven and earth, let him boldly hope and assuredly trust, that in all troubles, that betid him he shall find help in that father; and let him constantly persuade himself, that if he turn unto him, hoping in the mercy of this heavenly father, he shall altogether be delivered from evil, or it shall be ordered to his greater good, and further commodity. For if the son hath so great repose and security in his father; how much more ought to be our confidence and trust in God, who is our father after a better manner, than all earthly fathers; and is richer, than all the richest men of this world. But if thou shalt say, 
An objection.  that the scarcity of thy good works and deserts, and the multitude of the sins of thy passed life do strike a fear into thee, whereby thou darest not expect or promise unto thyself so great things from God; 
The answer  the remedy will be, if (when this cogitation cometh into thy mind) thou forthwith turnest thy mind from it, & turnest thyself wholly unto God, and to his only son our Saviour and Mediator. For then presently thou shalt recover thy courage, and thy strength shall increase in him. 
A similitude.  Even as we add courage unto them, who pass or ferry over any swift current or river, which with the swiftness and velocity of the running, causeth the swimming and giddiness of the head, and with some call or encouragement admonish them that they should not behold the water, but the earth or heaven, that they may more securely and healthfully pass: so those that be faint-hearted and weaklings, are to be dealt withal in this business, lest here they look upon themselves, or their sins.  
But perhaps thou wilt say, 
Another objection.  whether shall I turn me, that I may procure this strength and confidence unto me? 
The answer  I answer, that above all things the infinite goodness and mercy of God is to be considered, which extendeth itself to all the wretchedness of this world. Then his infallible promises are to be weighed, in which he promiseth grace and help to those that call upon his Name, and do fly unto him. Neither are we further to doubt. 
A similitude.  For we see that the enemies themselves, do not deny, their favour & benevolence to them that fly unto their Tents, because they are marked for banishment with some brand or incision, but they graciously defend them in the time of danger, and heal their wounds. Consider also the multitude of benefits, which hitherto thou hast received of his gracious and bountiful hands; and of his mercy, which thou hast already tried in benefits past, 
The merits of Christ.  learn to hope for things to come. But above all these look upon Christ with all his torments & merits, in which there be especial causes, why we may confidently presume to sue for the favour of GOD; seeing that it is manifest, that those merits on the one part are so great, that they cannot be greater; and on the other part are the treasuries of the Church, for remedy and relief of all them, which stand in need of them. These are the chiefest props of our trust and confidence, which have so strengthened and encouraged the Saints in those things they hoped, that they were more steadfast and and more unmovable than mount Zion. But it is greatly to be wondered at, that we, when we have so great motives to move us to hope, and so just reasons to persuade us to trust, yet that we are so weak and faint-hearted, that when we see present danger to hang over our heads, forthwith we fly into Egypt, to the shadow of Pharaoes' Chariots. So that many servants of GOD are found strong and courageous in fastings, fervent in prayers, liberal in alms, deeds, and exercised, and expert in other virtues: but very few are found, who have so steady a confidence, 
Dan. 13.  as that holy woman Susanna had; Whose hart (when she was condemned to death, and brought to the place of execution) had confidence and trust in the Lord. He that desireth more authorities for the persuasion of this virtue, he may bring the whole storehouse of the holy Scripture: especially the Psalms and the Prophets, in which nothing is so usual and common, as hope in God, and assuredness of the Divine aid and assistance, which remaineth for them that trust in him.  
The fourth virtue is the zeal of God's honour; 
The 4, virtue which is the zeal of God's honour.  that is, if all our cogitations be to this end, that the honour of the Divine majesty may be increased; and be preferred, sanctified; and glorified before all other things; and that his will may be done in earth as it is in heaven: and that we have this mind in us, that no greater grief can happen unto us, then to see the Divine honour impugned or abused. Such a will was in the hearts of those Saints, 
Psal. 69.  in whose name it is said; The zeal of thine house hath 〈◊〉 e●te● me. For their hearts were so afflicted for this cause, and so great grief of mind did feed upon their bodies, that evident tokens of it were seen in them. If we did burn with the like zeal, forthwith we should be marked in our foreheads with that glorious sign of Ezechiell, and we should live free from all punishment and scourge of the Divine justice.  

5. The purity of the intent.  The fift virtue is the purity of the intent; to which pertaineth, that in our actions we seek not ourselves, or our own commodity; but the glory & good pleasure of our Lord God: certainly persuading ourselves, that as they that play at the game, 
A similitude.  called, He that winneth, looseth; by losing they win, and by winning they lose; so also we, by how much more we traffic & negotiate with God without purpose of our own profit, by so much we make the greater gains, and contrarily. Therefore in this point we must diligently advice ourselves, and examine all our actions with an upright and an impartial judgement, as men jealous: that our mind doth respect no other thing in working, but God himself: for the property of natural self-love is very subtle (as we said before) & seeketh itself in all things. Many are rich in good works, which if they were tried by the touch of the Divine justice, would be found without this purity of intendment, 
Math. 6.  which is that evangelical eye, which when it is clear and simple, it maketh the whole body clear; but if it be wicked, it maketh the body full of darkness. Many men in great places and dignities, placed as well in the commonwealth as in the Church, seeing virtue laudable and beautiful in her functions, have endeavoured themselves so to walk in her tracked, that they have been reputed for good men; and have purged their hands from all filthy lucre and uncleanness, which might by any means have polluted their honours. Yet they have done it for this respect, that they might not fall from that authority, they were placed in; and that they might be favoured of their Princes, and graced with great dignities and honours. And therefore their good works proceeded not from the lively spark of love, or from the fear of God: neither had they his obedience and glory their purposed end, but sought for their own commodity, and the glory of man. But what soever is done after this manner, although it seem somewhat in man's eyes, yet in God's sight it is as smoke, and a shadow of righteousness, & not true righteousness. For before God works are not acceptable, commended only by the strength and grace of moral virtues, neither do corporal actions and businesses please him, no not if a man should sacrifice his own son: but only that spirit of love sent from heaven, & all that, which groweth on this root, is acceptable in the Divine sight. In the Temple there was not any thing, 
3, Regum, 6  which either was not gold, or that was not covered with pure gold: so it is not lawful that any thing should be in the lively Temple of our soul, which is not either charity, or over-guilded & deaurated with charity. 
The intent approveth & commendeth the work.  Therefore the servant of God should not so much respect that he doth, as the end which he intendeth and destineth it for. For works very base and of low account, being done for an excellent intent, become most excellent, and contrarily: For God doth not so regard the body of the work, as the soul of the intention, which proceedeth of charity. This is to imitate after a certain manner the most noble, and most gracious love of the son of God, who commandeth in his Gospel, that we should love after the same manner, as he before loved: that is, of pure good will, and not for the cause of any profit. And seeing that among the circumstances of charity, which is in God, this is most admirable, he shall be the happiest, who in all the works that he doth, endeavoureth to imitate this: He that doth thus, let him assuredly believe, that he is entirely beloved of God, as being very like unto him in the perfection of beauty, and purity of intent: for similitude and likeness, is wont to get and win love.  
Wherefore, 
With what intent good is to be done.  let man turn his eyes from all human respects, when he doth good: and let him have them fixed upon God, neither let him suffer, that those works which are in so great reckoning and price with God, serve human regards. If a noble and a beautiful woman, 
A similitude.  worthy of a King's bed, should be married to a foul colyer, it would move all to compassion that beheld her: after the same manner, and much more effectually shall he be moved, that seethe virtues, worthy of God, and divine reward, to be made vassals to compass the dross & dung of this world. 
A pure intent is to be craved of GOD.  But because this pureness of intent is not so easily obtained, let man desire it instantly of God in all his prayers; especially in that part of prayer, which the Lord himself taught his Apostles, where it is said; Thy will be done in earth as it is in heaven. That as all the heavenly Armies do the will of GOD with a most pure intent, only that they may please him: so also let man, as much as lies in him, here in earth imitate that heavenly custom and style: not because beside that that we please God, we may not come to his kingdom: but because works are so much the more perfect, as they are voider and nakeder of all private and self commodity.  
The sixth Virtue is Prayer, by means of which we ought to have recourse to our Father in the time of tribulation, 
6. Prayer.  as children have, who when they are feared or daunted, forthwith run to the bosom and lap of their Father. We have need of this prayer, that 〈◊〉 ●ay have our Father in continual remembrance, and standing in his sight, we may often converse and have conference with him. For all these things are annexed to the bond and duty of a good son towards his Father. But because the use and necessity of this virtue is known to every body, seeing we labour to be brief, in this place we will speak no further of it.  

7. Thanksgiving.  The seventh Virtue is giving of thanks, to which belongeth to have always a grateful hart for all the benefits we have received of God: and such a tongue, which always may be occupied in giving thanks to God, for the same: saying with the Prophet, 
Psalm. 34,  I will always give thanks unto the Lord: his praise shall ever be in my mouth. And in another place, O let my mouth be filled with thy praise: 
Psalms, 71,  that I may sing of thy glory & honour all the day long. For seeing that God doth continually give us life, and preserveth us in that estate he hath allotted us, and daily, yea every moment, showreth upon us his benefits, by the motion of the heavens, and the continual service of all creatures: who will refuse or desist to praise him daily and continually, who always preserveth and governeth us, and bestoweth a thousand blessings upon us? Let this be the beginning of all our exercises▪ hence (as Saint 〈◊〉 admonisheth us) let all our prayers begin. So that in the morning, and at noon, and at night, and in the night, or at what time soever we give thanks to God for all his benefits, particular and general, as well of nature as of grace: let us then yield him greater thanks for his greater and larger benefits and blessings; of which sort these are, that for all men he became a man; that he shed for us all the blood he had: and especially in all these benefits this circumstance is to be considered, that he bestowed all these benefits upon us, not moved by any private commodity to himself, but of his mere love and goodness.  

¶ Of the four degrees of obedience.  
THE eight Virtue, 
8. Obedience.  which we own to this heavenly Father, is a general obedience in all those things, which he hath commanded: in which consisteth the sum and complement of all righteousness. This Virtue hath three degrees; the first is, to obey the divine commandments: the second, the divine counsels: and the third, to obey the inspirations and inward callings of GOD. The obeying of the commandments of God, are absolutely necessary unto salvation: the counsels do help a man to keep them, without which, man is oftentimes endangered, and ieopardeth himself in them: for not to swear at all, although it be in a true and a just matter, maketh us that we never swear falsely. Patience maketh us, that we lose not the peace of mind and charity. Not to possess any thing of our own, maketh us that we do not desire or covet any thing of another's. To do well unto those that do ill unto us, is profitable for us that we do not ill unto ourselves. Therefore the counsels are as Bulwarks and Fortresses unto the commandments: and therefore let him that meaneth to hit his aim & obtain his purposed scope, not be content with the keeping of one, but also let him contend, as much as he is able according to his degree and condition, 
A similitude.  to observe the other. For even as he that would ferry over a swift River, doth not directly ferry over it, but somewhat crooketh his course, and forceth his boat somewhat up the stream, that he may come the better to his road: so the servant of God ought not only to consider what is sufficient for salvation, but also he ought to begin & keep a course somewhat more strait and hard, that albeit he cannot attain the perfection proposed unto himself, yet at the least he may attain salvation.  

The third degree.  The third degree that we spoke of, is to obey the Divine inspirations and callings. For good servants do not only obey their Masters in those things, which are commanded unto them by the voice of their Masters, but also in those things, which they signify unto them by some nod or token. But because we may here easily be deceived, supposing that it is a Divine inspiration, which is either of the devil, or of man, it behoveth us to observe diligently that of Saint john; Believe not every spirit, 
1, john, 4,  but prove the spirits whether they are of God or not. The Scriptures are to be our only direction in this, neither must we hearken unto any thing, which crosseth the analogy of faith, or Gods revealed will in his word. That sentence of Samuel must have place in us; 
1, Kings, 15.  Obedience is better than sacrifice.  
To these three degrees a fourth is joined, 
The fourth degree of obedience.  which is a perfect conformity of our 〈◊〉 with the will of God, or a yielding of ourselves unto Gods disposing of us in whatsoever: so that with a pacified mind and patiently we bear alike both dishonour and honour, infamy and good report, health and sickness, death and life, humbly submitting ourselves to all those things, which he hath determined and decreed of us, patiently bearing as well scourges as cherishings & comforts, taking in good part as well the taking away of graces, as the enjoying of them: not respecting that which is given, but him, who giveth; and the love wherewith he giveth: for a Father chasticeth and cherrisheth his son, accordingly as he knoweth it to be conducent to his health and safety. We may say of that man, who hath attained these four degrees of obedience, that he hath come to that resignation of himself, which is commended with so great praises of those that set down and extol a spiritual life, which delivereth a man into God's hands, no otherwise to be handled, then soft wax is handled in the hands of an Artificer. It is called Resignation, 
A similitude.  because even as he that resigneth a benefice, utterly depriveth himself of it, and committeth it wholly to the next incombent, that he may dispose of it according to his mind, without contradiction of the former professor: so a perfect man rendereth himself over into the Divine hands, so that hereafter he will not be his own, nor live to himself; nor eat, nor sleep, nor labour for himself, but for the only glory of his Creator, conforming himself to the Divine will, in all things as he disposeth of him: receiving from his hands all scourges, and tribulations, which are sent, and that with great quiet and tranquillity of mind, depriving himself of his own liberty and will, that the will of the Lord may be only done, to whom he acknowledgeth himself to be infinitely bound. After this manner the Prophet signifieth himself to have been resigned, 
Psalms, 73,  when he saith; I am as a beast before thee: and I am always by thee. For even as a beast goeth not whether he will, nor resteth nor worketh when he pleaseth, but in all things obeyeth his Governor: so ought the servant of God to do, by submitting himself perfectly unto God.  
This is that whereof the Prophet Esay speaketh, saying: The Lord GOD hath opened mine ear, 
Esay, 58,  and I will not gainsay him, I have not gone backwards: in those things he hath commanded me, albeit they were sharp and difficult. Those mystical beasts of Ezechiell do signify the same thing, of which it is written, 
Ezech, 1,  that whether as the spirit led them, (that is, the inspiration of the holy Ghost) thither they went, and returned not in their going. By which figure is declared, with what great alacrity of mind, and with what great joy a man ought to run to all those things, which he understandeth to be according to the will of his Lord. Wherefore, the readiness and promptness of will is not only here required, but also the discretion of the understanding, and the discretion of the spirit, as we have said before, lest we be deceived, embracing our own will for the will of GOD: yea, speaking after the common manner, all that aught to be suspected of us, to which at any time we are inclined by the guydance of our own will: and that we suppose that there is more security in whatsoever is contrary unto it.  
This is the noblest and the greatest sacrifice, that man can offer unto God: for in other sacrifices, he offereth his, but in this he offereth himself; and the same difference which is between man himself and his goods, is also found between these two kind of sacrifices. In such a sacrifice that of Saint Augustine is fulfilled; Although God is the Lord of all things, yet it is not lawful for all to say with David; O Lord I am thine: but for them only, who have put of their own liberty, and have wholly vowed and devoted themselves to the Divine worship, and after this manner are made his. This is the most convenient disposition and order to come to the perfection of a Christian life. For seeing that our Lord God of his infinite goodness, is always ready to enrich and reform man, when he resisteth not, nor contradicteth his will, but is wholly dedicated to his obedience: he can easily work in him whatsoever he pleaseth, and make him as another David, a man according to his own hart.   

¶ Of patience in adversity.  
THat we may more fitly and commodiously come to that last degree of obedience, 
9 Patience.  the last of those nine virtues will help us very much, which I reckoned up in the beginning of this Chapter, that is patience in adversity and tribulation, which oftentimes is sent unto us of our most loving father for our exercise and greater good. To this patience Solomon inviteth us in his Proverbs, 
Prou. 3.  saying; My son, refuse not the chastening of the Lord, neither faint when thou art corrected of him: For whom the Lord loveth, him he chasteneth, and yet delighteth in him, even as a father in his own son. Which sentence of Solomon the Apostle more largely expresseth, in his Epistle to the Hebrews, where he exhorteth us to patience; 
Heb. 12.  My son, saith he, despise not thou the chastening of the Lord, neither faint when thou art rebuked of him. For whom the Lord loveth he chasteneth, and scourgeth every son that he receiveth. If ye endure chastening, God tendereth you as his sons: for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence: shall we not then much rather be in subjection unto the father of spirits, and live? All these words do sufficiently and plainly testify, that it is the duty of a father to chastise and correct his son: and in like manner that it is the duty of a good son, to submit himself with all humility, and to esteem the scourges of his father, as great benefits, and signs of lo●e and fatherly good will. Th● only begotten son of the eternal father, hath ●aught us this by his own example, when he said to Saint Pe●er▪ willing to deliver him from death: 
john, 18,  Shall I 〈◊〉 drink of the cup which my father hath given me? As if he should have said: If this cup had been proffered and given to me of another, it might have been that thou mightest have hindered me to drink of it: but because it cometh to me from that father, who best knoweth how to help, and can and will help his sons, shall it not be drunk of, yea never seeking further any other reason, but because it is sent of my father?  
Nevertheless there are some, who in the time of peace do seem very subject and submissive unto this father, and conformable unto his will, who in the time of tribulation do start backwards, and do show that this their conformity was false and deceitful: 
A similitude.  because in the ●●me of need they lost it, as effeminate and cowardly Soldiers, who in the time of peace and truce, do boast of their valour and prowess, but when they come to fight they cast away both their courage and Armour. Therefore in the continual conflict of this present life, it behoveth us always to be armed for the war with spiritual complete Armour, that we may prevail and overcome in the time of need. First therefore we must consider, that the afflictions of this world are not worthy of the future glory, for the joy of that eternal light is so great, that although we were to enjoy it but one small hour, yet for it we ought willingly to embrace all afflictions, and despise all the pomp of the world. For as the Apostle saith, 
2, Cor. 4.  The moment any lightness of our tribulation, prepareth an exceeding, and an eternal weight of glory unto us. While we look not on the things which are seen, but on the things which are not seen: For the things which are seen, are temporal: but the things which are not seen, are eternal.  
Consider also, that too much prosperity oftentimes doth puff up the mind with pride: & contrarily that adversity doth purify the hart by wholesome sorrow: so that that doth swell the hart, but this albeit it be swelled and puffed up, doth bring it down and humble it. In that man for the most part forgetteth himself, in this he also remembreth God: by that good works 〈◊〉 lost, by 〈…〉 are 〈◊〉 of and get pardon, and the soul is 〈◊〉 ●ha● it offe●d not 〈◊〉. If perhaps continual infirmity and sickness afflict thee, thou 〈◊〉 th●nk●, that the Lord God (when he 〈◊〉 that 〈◊〉 wo●ld ●or●e much mischief if we were in health) doth clip thy 〈◊〉, and makes thee unapt to do things by the means of th●t sickles. And surely it seems much better unto me that a man should be sick, and broken through disease's, then being sou●d should 〈◊〉 in sin, and add new offences unto old. For as the Lord saith; It is ●etter for thee to 〈◊〉 into life halt or maimed, 
Math. 1●.  rather than thou shouldest, having 〈…〉 o● 〈◊〉 feet, 〈◊〉 c●st into e●erlasting fire. It is certainly known to every body, that our Lord, most merciful by nature is not delighted in torturing us, but doth seek by all means to cure our wounds with medicines contrary to our infirmity▪ for when as we are fallen into a disease by pleasures, it is behooveful that we be healed by sorrows and adversity: and if our infirmity arise by unlawful things, that we take it a●ay by withdrawing of things lawful. By which it is manifest, that the supreme goodness is angry in this world, that it may not be angry in the other▪ therefore he now mercifully useth his rigour, lest afterwards should use just vengeance. For as Saint Jerome saith, it is great anger that God is not angry with sinners. 
Jerome.  He therefore that will not here be chastised with sons, shall be damned in hell with devils. Wherefore worthily Saint Bernard praying unto God, cried out, 
Bernard.  saying; O Lord here burn me, here cut me in pieces, that thou mayst eternally spare me. By this we may easily see, how careful the Creator of all things is for thee: for he doth not withdraw his hand from thee, neither doth he too much give thee the rain, lest thou shouldest follow thine own desires. Physicians for the body do willingly grant unto the sick, of whose health they despair, 
A similitude.  all things that he desireth; but to him whose health they hope to recover, they prescribe a diet, and will him to abstain from all hurtful things contrary to his health. Father's also do deny to give money to dissolute and prodigal children, that they may not squander abroad their wealth: but at length they make them the heirs of all their goods. That heavenly Physician of our souls and father of a●● fathers, (after a certain manner of speaking) dealeth so with us. Consider furthermore, how many and how great reproaches our Redeemer suffered of them, he had created: how many slanders, and blows he bare, and how patiently he turned his covered face to those infernal jaws, that did spit upon him: how mildly he suffered his head to be pricked and rend with thorns: how cheerfully he received that most bitter potion for the quenching of his thirst: with what great silence he bore their scoffings, who mocking at him worshipped him: lastly, with what great fervour he offered himself, and hasted to death▪ that he might free us from death. Therefore let it not seem a cruel thing unto thee, if thou miserable vild and abject man sufferest scourges, which he sendeth unto thee, who for thy sins would not departed out of this life without scourges; who came into it without sins. For it behoved Christ so to suffer, and enter into his glory: that he might act that in work, which the Apostle teacheth in words: 
2, Tim. 2.  No man shall be crowned, except he wrestle lawfully. Therefore it is much better to suffer patiently all present evils in this world, which are profitable unto us; then impatiently and unquietly to suffer them: especially seeing that will thou nill thou, thou must suffer that which it pleaseth God to send, for nothing can resist his power.  
Besides these, considerations and remedies, I will set down another yet more effectual: that is, that a man be well arm● always to preserve this patience, against all afflictions and adversities, which may arise against him on any side. 
A man must be armed against all evils that may be●ide him.  For what other thing is to be looked for of the world so perverse, of the flesh so weak, of the envy of devils, and maliciousness of men? Therefore he that is wise, aught to be armed against all accidents and evils that may happen unto him; as he, that is to take his journey through his enemy's Country. For by it he shall receive two great commodities: the first, because that which is to be borne shall not seem so great, if it be foreseen: for darts foreseen, as saith Seneca, do less hurt. Therefore Ecclesiasticus well admonisheth; Go to physic or ever thou be sick. As he doth, 
Ecclesi. 18.  who letteth himself blood, while he is in health. The second is, that he, that followeth our counsel, is sure, to offer a sacrifice acceptable to God: after a certain manner like unto that, which Abraham offered, when he prepared himself to ●ffer his son Isaac. For as often as man doth set down with himself, that this evil or that may happen unto him from God, or from men, and he as the servant of God prepareth himself, and hath determined already to receive it with all humility and patience, and therefore resigneth himself into the hands of the Lord, and is ready to entertain any tribulation, which way so ever it cometh, after that manner as David did, the injury offered and done unto him of Semei, as though God had commanded him to do it; let him be ascertained, that if he have his mind thus disposed, although that cometh not to pass he expected or supposed, yet it shall be as acceptable, as if it had happened unto him. Therefore a Christian ought to remember, that this is one of the especial parts of Christian profession, which Saint Peter teacheth, 
1, Pet. 2.  saying; If when ye do well, ye suffer wrong, and shall take it patiently, then is there thank with God: For hereunto verily were ye called. Therefore let a Christian, that liveth in this world, 
A similitude.  think, that he is a rock placed in the midst of the Sea, which on every side is beat and crushed with waves and billows, yet nevertheless he persisteth firm, neither is removed out of his place.  
These things therefore are the more copiously handled of us, because seeing that the profession of a Christian life (as Saint Bernard saith) is divided into too parts, whereof one is to do good, the other to suffer wrong; and every one knows that the second part is more difficult than the first: therefore it were needful to collect hither many cautions, and many remedies, because in this part there were greater danger. It is further to be noted in this place, that in this virtue of Patience according to the Doctors, 
Three degrees of patience.  that there are three most excellent degrees, and one more perfect than another. The first is, patiently to suffer afflictions. The second is, of own accord to desire them for the love of Christ jesus. The third is, to rejoice in the same afflictions. Therefore the servant of God must not be content be to be in the first degree of patience, but he must labour to come to the second; and when he is come unto this, he must not rest, but proceed until he hath attained the third. We have an example of the first degree in holy job; of the second, in the holy Martyrs, who so desired martyrdom: of the third, in the holy Apostles, who rejoiced that they were made worthy to suffer injury for the name of Christ. 
Rom, 5,  The same joy was in Saint Paul, as he testifieth of himself in a certain place; But let us glory also, saith he, in tribulations. And in another place, he joyeth and glorieth in infirmities, 
2, Cor, 11,  in distress, in scourges, etc. that he suffered for the Name of Christ. 
Philip, 2,  In another place speaking of his imprisonment, and his bonds, he desireth the Philippians, that they would be partakers of his joy, which he enjoyed, in that he was imprisoned and bound with chains for the love of Christ. Moreover, he saith that this grace was given at the same time to the faithful of the Church of Macedonia, 
2, Cor, 8.  because in much trial of affliction, their joy abounded, and their deep poverty abounded into the riches of their liberality. This is one of the chiefest degrees of patience, charity, and perfection, to which an human creature may ascend: but few ascend so high: and therefore the Lord hath commanded it unto none. But these are not so to be understood, as though we ought to rejoice at the death, calamities, and tribulations of our neighbours, parents, and kinsfolks, much less of the Church: for the same charity, which requireth joy of us in the one, requireth sorrow and compassion in the other, seeing the nature of it is to rejoice with them that rejoice, and to weep with them that weep: which thing we see to have been done of the Prophets, who did weep all their lives long, because they did see the calamities and scourges of their fellow Citizens. Whosoever therefore hath these nine conditions or virtues, shall have a sons hart towards GOD; and hath already fulfilled perfectly this part of justice and righteousness, which rendereth to every one, yea to God, that which is due unto him.    

Of the bond and duty of divers estates. CHAP. XVII.  
AFter that we have largely enough handled what generally appertaineth to all men, now it is time, that we speak particularly of several and particular estates of men. But because this tractate would prove to prolix & long, therefore I say briefly, besides those things that have been spoken, that every one must have an eye and a diligent respect unto those Laws, ordinances and customs, that are prescribed and directed for his estate and condition, which are many and divers, according to the diversity of estates in the Church & Commonwealth: in which some are Rulers and Overseers, 
What is meet for Rulers, and Overseers.  and some subjects; some Clergy, some laity, some masters of families, etc. Every one of which have their peculiar laws and constitutions. Of the Ruler and Overseer the Apostle saith; 
2, Tim, 4,  Watch thou in all things, labour, fulfil thy ministery. And Solomon admonisheth; My so●●e, 
Prou, 6,  if thou be surety for thy neighbour, and hast fastened thy ●●●d for another man. Thou art bound with thine own words, and taken with thine own speech. Therefore my son do thus, and thou ●●●●t be discharged: When thou art come into thy neighbours danger, go thy ways then so●ne, humble thyself, and with thy friends entreat thy Creditor. Let not thine eyes sleep, nor thine eyelids slumber. S●ue thyself as a Do from the hand of the Hunter, and as a bird from the hand of the Fouler. Neither oughtest thou to wonder, that the Wiseman doth admonish thee to be so careful in this case: For men are wont to be careful in keeping of their things for two causes, either because they are of great price, or because they are in great danger and jeopardy. Both of these do concur in the charge of souls, neither can the price of any thing be greater, nor the danger more. Therefore it is requisite and meet, that a Ruler and an Overseer, should be very careful and circumspect.  
It behoveth a subject, that he have his eyes on his Ruler and Overseer, and that he reverence him, not as a man, but as GOD; 
The duty of a subject.  and that he do that he commandeth him with as great alacrity and cheerfulness of mind, and with as great devotion, as if God himself had commanded it. For if my Lord command me to obey the Steward of his house, when I obey the Steward, whom do I obey but my Lord? so also if God command me to obey my Ruler and Overseer, when I do that he commandeth me, I do my obedience unto God. If S. Paul commandeth servants to obey their masters, not as men, but as Christ; how much more ought subjects to obey their Rulers and Overseers, to whom they are bound by the bond of obedience?  
In this Obedience three degrees are set down: the first is, to obey only in work: 
Three degrees of obedience.  the second, to obey in work and will: the third, to obey in work, will, and understanding. For some do that they are commanded, but because the commandment seemeth not unto them just and right, they do it not willingly. Others do it willingly, but they think that he that commanded it, did not well understand what he commanded. To be brief, there be others, who have wholly and altogether dedicated their understanding to the divine worship; and do obey their Ruler and Overseer, as God, in work, will, and understanding. And doing this in work, will, and understanding, they humbly approve all that is commanded them, without carrying any prejudice of them, of whom they are to be censured and judged. Wherefore my brother, learn with all humility, affectionately to obey thy Ruler and Overseer, being mindful of that is written: He that heareth you, heareth me: and he that despiseth you, 
Luke, 10,  despiseth me. Do not murmur nor speak ill of them, lest thou hear, Your murmuring is not against us, but against the Lord. 
Exod, 16,  Do not basely or vildly esteem of them lest the Lord say unto thee; 
1, Kings, 8,  They have not cast away thee, but me, that I should not rule over them. Do not lie unto them or deceive them, lest it be said unto thee; Thou hast not lied unto men, but unto GOD. 
Acts, 5,  Lest for thine offence thou perish by sudden death, because thou didst dare to lie, as they, who perrished after the same manner.  
Let ●married wife give her diligence to rule her house, and please her husband: 
The duty of a good Matron.  and when she hath satisfied her duty, and done that belongs unto her office, as much as she can let her attend upon religion: yet so that she pass not the limits of her estate and condition.  

The duty of a master of a family.  Let a Master of a family, to whom God hath granted children, set before his eyes as a glass, the fearful example of Ely, who was negligent in correcting and chastening his children, whose punishment was, not only the sudden and unthought of death of himself and his sons, but also the perpetual deprivation and loss of the high Priesthood, of which for that offence he was deprived. Let him mark and consider, that the sins of the children, are after a certain manner the sins also of the parents, and the destruction of the child, to be in like manner the destruction of the parent, of whom he was begot and bred. For he is utterly unworthy the name of a Father, that begetteth children not for heaven, but for this world. Therefore let him chastise his children, withdraw them from ill company, commend and commit them to religious Masters and Tutors, and let it be his only care, that they may be taught and instructed in the way of virtue: and from their cradles, after the example of Tobias, let him teach them the fear of the Lord. Let him often cross them of their own wills, and they that in the birth of their children have been Fathers of their bodies, now they are borne, let them be fathers of their souls. For it is not enough that parents should be as birds, and other brute beasts, who after that they have brought forth their young ones do only nourish them, and provide meat for them: but a Father ought to be a father as a man, and as a Christian man, and as a true servant of God, who educateth & traineth up his children, as the children of God, and heirs of the kingdom of heaven: not that they should be the bondslaves of sathan, and inhabitants of hell.  
Let Masters of families, who have servants and other household, be mindful of the commination of S. Paul, who saith; If any provide not for his own, 
1, Tim, 5,  and especially for them of his household, he hath denied the faith: (that is, the faithfulness that he oweth, and to which he is bound) and is worse than an infidel. Let them remember, that these are as Lambs of their sheepfold, and that they are the Shepherds, that should care and watch over them; and let them think that the time will come, when as GOD will exact an account for them, 
jer. 13.  saying: Where is the flock that was given thee? the sheep glorious and noble? Worthily he calleth them glorious and noble: for great is the price by which they are redeemed. Noble and glorious is the most sacred humanity of Christ, by which they are ennobled. Therefore there is not any servant, albeit abject and base, who is not free and noble, in regard of the blood & humanity of Christ. Therefore let a goo● Christian strive and endeavour, that those that be in his house, may be free from all enormous vices; as are quarrels and strifes, unlawful gaming, false and vain oaths, blasphemies, fornications, etc. And furthermore, that they have knowledge and skill in matters of Christianity; and that they observe the orders and constitutions of the Church; and that especially upon the Lord's day they be at Church to hear Sermons and Divine service: and that they be not contumacious and perverse inthwarting the good and orderly proceed of the Church, as the Puritans and Precisians of this time are, who by their ignorant zeal, & peevish singularity disturb the quiet and peace of the Church.   

The first admonition in what esteem and price virtues are to be had, that this rule may be better understood. CHAP. XVIII.  
AS in the beginning of this rule we set down certain preambles agreeable and convenient for this purpose; so now the rule being perfected and absolute, for the better understanding of it, I take it to be worth the labour, if I shall add certain admonitions. For seeing that we have spoken & discoursed of many kinds of virtues, it is behoveful that we teach, which is worthier, and which less worthy: that we may estimate matters according to their dignity, and assign a proper place to every one. For he that selleth precious pearls & rich gems, 
A similitude.  ought very well to know them, that he be not deceived in the price: and the overseer and governor of any Prince's house, aught to know the deserts of every one in the house, that he may dispose of every one according to his dignity; for otherwise he should commit many errors, and offer much inequality: so a man that dealeth with the worth & value of these gems, that is, of virtues, and he that as a good overseer and governor of an house, is bound to render and tender to every one of these virtues the due honour; he must most exactly know the price and dignity of them: that comparing them between themselves, he may see which is to be preferred before another: lest he (as it is wont to be said) be penny wise and pound foolish, lest he I say, gather ashes, and cast away flower: which many do.  

The twofold order of virtues.  Therefore we must know, that all the virtues, which hitherto we have spoken of, may be reduced into a twofold order; for some of them be spiritual, invisible, and internal; and some corporal, visible, and external. In the first order are theological vetues, with all other, which are referred unto God, but especially Charity, which among all other virtues possesseth the first and chief place, as the Queen of all other. To this are many other noble virtues joined, and which are nearest unto Charity in dignity; as are, humility, chastity, mercy, patience, discretion, devotion, poorness of spirit, contempt of the world, denying of our own will, the love of the Cross and of austerity; and very many more of this kind, which, by taking largely the signification of this word, we call virtues. They are called spiritual and internal virtues, because principally they reside and have their being in the soul, although also they pass into external works, as we see in Charity and devotion: which albeit they are altogether internal, yet they produce their external acts to the honour and glory of God.  
Other virtues are more external and visible, as are fasting discipline, silence, solitariness, reading, singing, preaching, a Christian and a religious life. For albeit these virtues also reside and have their being in the soul, yet their proper acts are more outward, than the former, 
The internal virtues are more excellent than the external.  which are often hid, and invisible; as are to believe, to love, to hope, to contemplate, to be humbled, to be inwardly contrite for sins, to judge discreetly, and so in others. Among all these virtues there is no doubt, but that the former are far more excellent, and more necessary than the latter. For the Lord saith unto the woman of Samaria: 
john, 4.  Woman, believe me, the hour cometh, and now is, when the true worshippers shall worship the father in spirit, and in the truth: for such the father also requireth to worship him. God is a spirit, and they that worship him, must worship him in spirit, and in the truth. The same words fall also into our common speech, & children in Schools are wont to learn those verses. 
If God be a spirit as verses record, 
Cato.   
In spirit and truth thy worship afford.   
Wherefore also the Prophet David describing the beauty of the Church, and of a soul, that is in the favour of God, he saith; The King's daughter is all glorious within: her clothing is of wrought gold. 
Psal. 45.  The same thing the Apostle insinuateth, when he saith to his Disciple Timothy; 
1. Tim. 4.  Exercise thyself unto godliness: for bodily exercise profiteth little, but godliness is profitable unto all things, having promises of the life that is now, and of that which is to come. In which place he understandeth by godliness the worship of God, and mercy toward our neighbonr: and by bodily exercise, abstinence, and other corporal austereness, as learned expositors aver expounding this place.  
This also the Heathen Philosophers understood: 
Aristotle.  For Aristotle, who albeit he writ very little concerning God, yet saith; If human affairs be regarded of God, as we may very probably gather that they are, it is very likely, that he joyeth in the best things, and in those that are the likest unto him: but those are the mind and spirit of man. Therefore they that have their spirits beautified and adorned with the knowledge of the truth, and reformed affections, are most acceptable unto God.  
The same thing Galen the Prince of Physicians understood; 
Galen.  for speaking in a certain book of the composition and frame of man's body, and of the use and profit of the parts of it, when he had come to a certain place, where the greatness of the wisdom and providence of the supreme and omniscient workmaster shined after a singular and especial manner; being carried into a most deep admiration of so great wonders, he as one forgetting his Physic profession, on a sudden flieth to Divinity, and exclaiming saith; Others honour and worship God by Frankincense & Hecatombs (which is a sacrifice of an hundred beasts) but I will worship him by revealing and publishing the greatness of his wisdom, which so wisely knew how to order every thing in the frame & fructure of this admirable workmanship; and by telling of the greatness of his power, which could effect every thing so well ordered; with the greatness of his goodness, which hath without any grudging or repining so abundantly provided for all creatures necessaries for the preservation of themselves. This a Heathen Philosopher said: but I pray thee what could a Christian speak more perfectly? what could he speak better, or more sacredly, yea, albeit he had read that of the Prophet: I desire mercy and not sacrifice: and the knowledge of God more than whole burnt offerings? 
Ose 6.  Change the name of Hecatomb into a burnt offering, and thou shalt see that an Heathen Philosopher, and a Prophet of God do speak one and the self same thing.  
Notwithstanding that we have spoken so great things of the virtues of the former kind, others also, which we have bestowed in the second place, (although they be of lesser dignity) are of great weight & moment, both to compass those that be greater, and also to preserve them: & also some of them are necessary, because they fall under precept. This may be proved by running through those virtues, which erewhile we spoke of. For solitariness preserveth a man that he heareth not, seethe not, speaketh not, and that he doth not a thousand things, which might give occasion to incur danger, not only to lose the peace and tranquillity of conscience, but also to make shipwreck of chastity and innocency. Every one knows how profitable silence is both to preserve piety and devotion, and also to keep a man from the sins, which are committed in much babbling. For the Wiseman saith, 
Prou. 10.  Where much babbling is, there must needs be offence. Fasting, besides that it is an act of temperance, it also chasticeth the body, strengtheneth the spirit, weakeneth our enemies, and disposeth unto prayer, reading, and contemplation; it spareth and avoideth superfluous costs, and delivereth from lusts and wanton desires, in which gluttons, and belly-gods do live, being lovers of trifles, contentions, quarrels, and of all dissoluteness, in all which gurmandizing Epicures are wont to be delighted. Furthermore, to read godly books, to hear sermons, to attend on prayer, to sing Psalms, and to be present at Divine exercises, are plainly enough known to be acts and exercises of Religion, and motives unto piety, and means further to enlighten the understanding, and more and more to inflame the affections with the love of spiritual things. This is convinced by so manifest experience, that if the Heretics would have seen to it, they had not fallen into so absurd errors, as they have. For we daily see with our eyes, and feel with our hands, and behold in every place where discipline, and observance of these exterior matters are kept and observed, that there virtues flourish most, and that there is always greater godliness, devotion, and charity: and that there are seen more excellent persons, and that there the fear of the Lord, and Christianity herself are more perfect. But all things run contrary, where no regard is had of them: For this observance being neglected, the conscience also, the manners, and life are neglected: for where there is greater occasion of sin, there also more and greater sins are committed.  
For we all, 
Terence.  as one saith, become worse through liberty. Even as in a Vineyard well kept, 
A similitude.  and fenced with a wall or an hedge, all things are in safety: so in that, which is ill kept, & not fenced, all things lie open to the lust and pray of thieves. The like happeneth to man, that is disordered, and will not be contained within order and rule. What argument more manifest, I pray thee, may be desired for the dilucidation of this matter, that we may see the profit of these things, then that which proceedeth from experience; For a man that desireth to obtain and preserve that excellent virtue of devotion, which maketh a man prompt and fit for all other virtues, and is as a spur to all good, how shall it ever be possible, that an affection so supernatural, and so delicate should be obtained and preserved of that man; who was never careful for the safeguard and keep of himself? 
The affection of devotion how tender and delicate.  For this affection is so delicate, and if it be lawful so to speak, so fugitive and fleeting, that in the twinkling or turning of an eye it suddenly vadeth and vanisheth. For one immoderate laughter, one superfluous word, one gluttons supper, a little wrath, contention, or other small distraction; or curiousness to see, hear, or understand a thing not necessary, although it be not evil, is sufficient to take away a good part of devotion. Therefore not only pallable and gross sins, but also any superfluous employment, or other matters, which withdraw our minds from God, do extinguish and quench devotion. For he that would have Iron always to glow and shine, it is necessary that he always apply it to the fire: For if he take it from the fire, 
A similitude.  forthwith it returneth to his natural coldness: So this most noble affection, for dependeth of that, that man be continually united unto God by actual love and contemplation, that if he turn himself but a little from him, forthwith he slideth back to the bosom of his mother, that is, to the old disposition which before he had.  
Therefore, whosoever desireth to get v●nto him this holy affection, and being got to preserve it, he must be diligent in the keeping of himself, that is, of his ears, eyes, tongue & hart, he must be modest and temperate in eating and drinking: so circumspect and grave in every word and gesture; he must so love silence, and solitariness; he must so accustom himself to divine exercises, that he may have all things, which may provoke a man unto devotion, that by the means of this diligence he may preserve, and safely keep this most precious treasure. He that doth otherwise, let him assuredly know, that this business shall never prosper well with him. All this doth most manifestly convince the profit and necessity of these virtues, which in the mean time do not derogate from the dignity and excellency of them, which are greater.  
But by this the difference may be plainly known, which is between these and those; 
The difference between the outward virtues, and the inward.  for those are as the end, these as the means to the end: those as health, these as a medicine, by benefit of which we obtain health. Those are as the spirit of Religion, these as the body of it: which albeit it is part of the whole, yet one part is more principal than another, and whose function is more especially required in working. Those are as the treasury, these as the keys by which it is opened and shut. Those are the fruit of the tree, these as leaves which adorn the tree, and do preserve the fruit from the injury of the air. Albeit in this the comparison is lame and maimed, and somewhat faileth: because the leaves of the tree, although they preserve the fruit, yet they are not part of the fruit: but these virtues do so preserve justice and righteousness, that they are a part of justice and righteousness.  
This therefore my brother, is the estimation which is to be made of virtues, of which there hath been made mention in this rule, as we have said in the beginning of this Chapter; by benefit of which we may be free from two vicious extremities, which are in this world▪ 
Two extremes in esteeming virtues.  One is the ancient one of the Pharises, the other is a later one of modern Heretics. For the Pharises, as carnal and ambi●●ous, were altogether given to the observance of that Law, which in like manner was carnal; as for true righteousness, which consisteth in spiritual virtues; it was in no esteem among them, as the whole history of the Evangelists doth testify: and the Apostle saith; that they had a show of godliness, 
2, Tim, 3, Hebr, 10,  but had denied the power of it. Also that the Law had only a shadow, but brought not men to perfection.  
The modern & neotericall Heretics, after a contrary manner understanding this error, and be●●g willing to avoid one extreme, fall into another: that is, into contempt of all external virtues, according to that: 
Charybdis gulf who thought to have escaped,  
Fell into Scylla●s i●●es, th●● widely gaped.   
Wherefore the true and Catholic Church of Christ, condemning both extremes, approveth the truth which is the mean: for attributing prerogative and excellency of dignity to the internal virtues, she also allotted their place unto the external. Because she accounteth of some, as of the order of Senators, of others, as of the degree of nobles and gentlemen, and other she receiveth into the number of Citizens, which make one Commonwealth, in which the dignity of every one is known, and what is due and belongeth unto every one is easily seen.   

〈◊〉 very profitable 〈◊〉, which are 〈…〉 of the precedent doctrine. CHAP. XIX.  
OUT of the precedent doctrine four instructions do arise very profitable and necessary for a spiritual life. The first is, that a perfect man and a true servant of God, ought not only to seek for spiritual virtues (albeit they be excellent and noble) b●● a●●o he ought to join others unto the● as well for the preservation of them, as for the obtaining of absolute perfection, and the whole complement of Christian righteousness. Wherefore he ought to consider, that as man is not only a soul, nor only a body, but a soul & a body together: (for the soul without the body, maketh not a perfect man, & the body without the soul, is no other thing then a sack full of earth and ashes,) so also it is necessary, that he know that true and perfect Christianity, is not only internal, nor external; but internal and external together. For the internal alone cannot be preserved without the external, whether it be little or much, according to the conveniency of the bond of every man's estate: 
The external virtues are to be joined to the internal.  neither is it sufficient for the fulfilling of all righteousness. Much less can the external without the internal make a man perfect: as neither the body alone without the soul can make a man. Even as therefore all the life of the body proceedeth from the soul; 
A similitude.  so all the dignity and worth of the external, proceedeth from the internal, but especially from Charity.  
He therefore that will not err from this scope and determined resolution, let him think that as he, that made man, would not separate the soul from the body; so he must not sever the spiritual from the corporal, that would make a perfect Christian. The body is joined to the soul, the treasure is preserved in the Ark, the hedge compassing the Vineyard, doth make it safe, and Virtue is defended by her Fortresses, Bulwarks, & defences, which are her own parts. Otherwise, believe me, one will decay and perish another. For one cannot be increased nor assisted, unless both be joined together. Consider how nature, and Art the Ape and imitator of Nature do nothing, which hath not either a bark or some cover for a fortification & defence, and also for an ornament of it: after the same manner Grace also worketh, which is the most perfect form, and most perfectly effecteth her operations. Remember also that it is written; 
Eccles, 7,  He that feareth God, neglecteth not any thing: And, He that setteth nought by small things, 
Ecclus, 29,  shall fall by little and little. Remember the example set down in the former book, that by the want of one nail the iron shoe is lost, 
A similitude.  and the shoe being lost, the horse falleth, and the horse falling, the rider perisheth. Remember the dangers which he incurreth, that neglecteth small things: for this is the highway that leadeth to great errors. Mark also the order of the plagues of Egypt, after harmless and hurtless Frogs, came lice, and great flies, Gadbees, stinging Horseflies, and biting Oxe-flies. Whereby it is evident, that the neglect and contempt of the lesser, doth prepare the way for greater: for they that fear not polluting and evill-savouring Frogs, will not fear stinging Horseflies, & biting Oxe-flies.  

¶ The second instruction.  
BY that we learn also, to what virtues we ought most especially to addict our endeavours and studies; upon which we ought to bestow greater diligence, and upon which lesser: as men do, who make greater account of an heap of gold, then of silver; and do more esteem an eye then a finger: so also it is meet and requisite, that with greater endeavour and diligence we should apply ourselves to the worthier virtues, and with lesser to the less worthy: otherwise, if we more diligently study, and employ our pains rather upon the ignobler than the noble, the whole spiritual business will be disordered. Wherefore I say, that those Bishops and Pastors do very wisely, that in their pulpits and Sermons do often beat upon these words; Silence, Fasting, Solitariness, Rites and Ceremonies, and that often stand upon, and preach Charity, Humility, Prayer, Devotion, Contemplation, 
Internal virtues less known than external.  the Fear of God, the Love of our Neighbour, and such like. And this aught to be done so much the more often, by how much the inward defects are more secret than the outward: and therefore the more dangerous. For even as men are more diligent to amend defects that are seen of them, than those that are unseen: so it is to be feared, that they have no care of inward defects, which are not seen, although they are most diligent in outward, which are public, and openly discerned. Furthermore, the exterior virtues, as they are more manifest unto men, so also they are better known and had in greater esteem; as are Abstinence, Watching, Discipline, & corporal austerity. But the interior virtues, Hope, Charity, Humility, Discretion, the Fear of God, and the Contempt of the world, are more occult and hid: and therefore albeit they be in greater honour with God, yet they are not so valued in man's judgement. 
Luke, 16,  And therefore our Saviour saith; Ye are they that justify yourselves before men, but God knoweth your hearts. Not dissonant to this, is that of Paul; He is not a jew which is a jew outward. 
Rom. 2,  Neither is that circumcision which is outward in the flesh. But he is a jew which is one inwardly, and the circumcision of the hart, which consisteth in the spirit, and not in the letter, is circumcision, whose praise is not of men, but of God.  
Seeing therefore, that those external are in so great estimation among men, and are so admired of all, and the appetite of self honour and excellency is so subtle, and the most powerful of all the appetites, it is to be feared, lest that affection draw a man rather to love and seek after those virtues, by which greater honour is expected, than those, by which lesser: yea perhaps among men none. For to the love of these, the spirit inviteth, but to the love of the other, the spirit and the flesh invite together, which is exceeding vehement, and most unpatient in her desires. Which seeing that it is so, not without cause it is to be feared, lest these two affections should overcome that one, and should carry the victory from it. To this mischief the light of this doctrine opposeth itself, which defendeth and patronizeth a juster cause, and notwithstanding these, commandeth place to be given to this, which deserveth more: admonishing us, that we love that, and embrace it with greater fervency, which is more profitable, and more necessary.   

¶ The third instruction.  
BY that also we gather, that as often as it happeneth that these virtues do so concur at one and the self same time, that we cannot entertain and content them altogether; then according to the rule of God's precepts, the lesser must give place to the greater. Otherwise order will be inverted and disturbed. 
Bernard in his book of the precept of dispensation a little after the beginning.  This Saint Bernard teacheth in his book of the precept and the dispensation; Furthermore, saith he, many things are invented and ordained, not because we may not live otherwise, but because so to live is more expedient: neither are they devised for any other end, then for the preserving and good of charity. So long therefore as they respect and aim at charity, they stand firm and unmovable, and may not be changed without offence, no not of the inventors and maintainers. But if contrarily at any time they seem contrary unto charity, they are to be changed and altered, but only of those to whom it is given to see this, and to whom this business is committed to be overseen; and not of every overweening Disciplinarian, and giddy-brained humorist: seemeth it not most meet and requisite, that those things that were invented for Charity, should also for charity, when it seemeth convenient, be either omitted, or intermitted, or be changed into some other thing more commodious? For otherwise without doubt it is most unjust, if ordinances and constitutions only devised for charity, should be held and maintained against charity. Therefore let them be held assuredly and firmly immutable, yea, amongst Prelates, which are grounded upon necessary considerations, but so far forth as they serve unto charity. Hitherto are the words of Saint Bernard.   

¶ The fourth instruction.  
TWo kinds of justice and righteousness are gathered out of this same Doctrine; 
A twofold righteousness.  one is true, the other false. True righteousness and justice comprehendeth together both things internal and external, which are required to the preserving of them. That which is false and counterfeit, observeth some external without internal: without the love and fear of God, without humility, without devotion, and without other internal virtues. Like to this was the righteousness of the Phariseiss, of whom the Lord speaketh in Matthew; 
Math. 23.  Woe, saith he, unto you Scribes and Phariseiss hypocrites, for ye tithe Mint, and anise, and Cummin, and have left the weightier matters of the law, judgement, mercy, and faith: these ought ye to have done, and not to leave the other undone. Ye blind guides, which strain out a gnat, and swallow a Camel. Woe unto you Scribes and Phariseiss hypocrites, for ye make clean the utter side of the cup, and of the platter, but within they are full of bribery and excess. And a little after; Woe unto you Scribes and Phariseiss hypocrites, for ye are like unto painted sepulchres, which indeed appear beautiful outward: but are within full of dead men's bones and of all filthiness. Of the same kind is that righteousness, which so often is reprehended of God in the Scriptures by the Prophets, for whom the mouth of one speaketh; This people honoureth me with their mouth, 
●say, 29.  and glorifieth me with their lips: but their hart is far from me, and the fear which they have unto me, proceedeth of a commandment that is taught of men, 
Esay, 1.  but they have despised my law. And in another place; Why offer ye so many sacrifices unto me, saith the Lord? I am full of the burnt offerings of weathers, and of the fatness of fed beasts, I have no pleasure in the blood of bullocks, lambs, and goats. Offer me no more oblations, for it is but lost labour: Incense is an abominable thing unto me, I may not away with your new moons, your Sabbaths, and solemn meetings, your solemn assemblies are wicked. I hate your new moons, and appointed feasts even from my very hart, they make me weary, I cannot abide them.  
What meaneth this? what doth God condemn, that he appointed, and expressly commanded; especially seeing that they be the acts of the noblest virtue, which we call Religion: whose proper function and duty is to worship God with the service of adoration, and Religion? No certainly: but he condemneth the men, that contenting themselves with those external ceremonies, had no regard nor care of true righteousness, and the fear of the Lord, as forthwith he declareth, saying; Wash you, make you clean, put away your evil thoughts out of my sight: cease from doing of evil, learn to do well, apply yourselves to equity, deliver the oppressed, help the fatherless to his right, let the widows complain come before you: And then go to, saith the Lord, let us talk together: though your sins be as red as scarlet, they shall be as white as snow: and though they were like purple, they shall be as white as wool. In another place he repeateth the same thing, and that with greater vehemency: He that slayeth, saith he, 
Esay, 66.  an Ox for me, doth me so great dishonour, as he that killeth a man: he that killeth a sheep for me, knetcheth a dog: he that bringeth me meat offerings, offereth swine's blood: who so maketh me a memorial of incense, praiseth the thing that is unright. O Lord, whence comes this? why are they now abominable and vild in thine eyes, which in times past thou didst ordain and command? Presently after he addeth the reason saying; These have they done according to their own ways, and their soul delighteth in these abominations. Thou seest therefore, my brother, in what base account those outward works are with God without this inward foundation. Of these outward works he saith thus by another Prophet; Though ye offer me whole burnt offerings, and meat offerings, 
Amos, 5.  I will not accept them, neither will I regard the peace offering of your fat beasts. Take thou away from me the multitude of thy songs, for I will not hear the melody of thy Vials. And in another place with greater vehemency; 
Mal. 2.  And I will, saith he, cast dung on your faces, even the dung of your solemn feasts.  
What need we more words to understand how little these external works do profit, although very excellent, if that foundation of righteousness be wanting, which consisteth in the love and fear of God, and in the hatred of sin? But if any shall ask me, why GOD doth so greatly condemn this worship, comparing the sacrifices to murders, and the incense to idolatry, calling the singing of Psalms jangling, and their solemnities dung? I answer, because besides that such works are not acceptable, 
What evils do arise from this false righteousness.  wanting the foundation, of which we spoke a little before; many also hence take an occasion to be proud, to presume great matters of themselves, and to despise others, because they do not like them: and that which is worse, at length they come into a false security, which ariseth from this counterfeit righteousness: and this is the greatest danger, that meeteth with men in this life: for they being lulled a sleep with this vain security, do not study, nor strive to compass those things they want, and which are of greater weight. I would not that thou shouldest credit me, read that which the Gospel speaketh of the prayer of the Pharisey, who praying said; God I thank thee, that I am not as other men are, 
Luke, 18.  extortioners, unjust, adulterers, or as this Publican. I fast twice in the week, I give tithe of all that I possess. Thou seest here how plainly those three most dangerous rocks are discovered, of which we spoke a little before. Presumption, when he saith; I am not as other men: Contempt of others, when he saith; As this Publican: False security, when he giveth thanks to God for the condition and quality of his life he led: supposing that by it he was safe and secure, neither that he had any cause to fear. Hence it is, that they that are just and righteous after this manner, do run into most dangerous hypocrisy. For we are to note in this place, that there are two kinds of hypocrisy: 
Two kinds of hypocrisy.  one is open and vild, as that is in them, whose wickedness is public and known to many, and yet nevertheless in outward conversation they pretend great sanctity, that they may deceive the people. The other is more subtle and more secret, by which a man doth not only deceive another, but also himself: which kind of hypocrisy was in that Pharisey, who not only deceived other men, but also himself: for when he was the worst, he would have been thought the best. Of this hypocrisy the Wiseman speaketh; There is a way which seemeth right unto a man: 
Prou. 14.  but the end thereof are the ways of death. And in another place among the four kinds of evils, he reckoneth up this also, saying; There is a generation that curseth their father, 
Prou. 30.  and doth not bless their mother. There is a generation that think themselves clean, and yet is not cleansed from their filthiness. There is a generation that hath a proud look, and doth cast up their eye lids. There is a generation whose teeth are as swords, and their jaws as knives, to devour the poor from of the earth, and the needy from among men. Solomon here rehearseth these four conditions of men, as the most perverse and pernicious of all, that are in the world: and amongst them he also putteth in this hypocrisy, of which we now speak, that is, when as most impure men, as this Pharisey was, would be deemed pure and holy. The state of that man, that is entangled with this vice, is most dangerous. Certainly the evil is lesser, if a man be evil, and would not be accounted good, then if he be unjust, and would be esteemed just. For be it that a man be wicked, yet the knowledge of himself will be the beginning of his salvation. But when his wickedness is not known, and he although sick, would be accounted sound and in health, what remedy or what medicine shall be applied to him? Therefore our Savionr saith to the Phariseiss; The Publicans and harlots shall enter into the kingdom of heaven before you. 
Math. 21.  For Shall enter, the Greeks' read, Do enter in the present tense; and so that is more expressly declared, which we would say. The same thing also those terrible & fearful words of the Lord in the Revelation do most manifestly testify; 
Apoc. 3.  I would thou were hot or cold: but because thou art luke warm, & neynther could not hot, I will spew thee out of my mouth. What meaneth this? Why doth God wish that man were cold, and saith that luke warm is in worse estate, then cold, seeing that luke warm is nearer unto hot? I will tell thee what is the reason of this. 
who is hot, cold, and luke warm  He is hot, who by the fire of his charity, which he hath in himself, possesseth all virtues, as well internal as external: as we have said before. On the contrary part he is cold, who by reason of the absence & want of charity, hath neither internal nor external virtues. He is luke warm, who hath some external virtues, but not any internal, no not a spark of charity. Therefore the Lord signifieth here, that he that is luke warm is in much worse estate, than he that is cold: not because he is burdened with more sins, but because he is more hardly delivered from them. For he is so much the more farther of from remedy, by how much he thinketh himself more secure and freer from all evil: for from this superficial righteousness (if I may so call it) which he hath, he taketh an occasion to believe that he is some body, when in truth he is no body. Wherefore the Lord expounding whom he had termed luke warm, addeth; Because thou sayest, I am rich, and increased with goods, and have need of nothing: and knowest not how that thou art wretched, and miserable, and poor, and blind, and naked. Do not these words lively and in orient colours depaint the image of the Pharisie, that said; God I thank thee that I am not as other men are? Surely they do, for he thought in his hart that he was wealthy in spiritual riches; and therefore he gave thanks to God: but without doubt he was poor, blind, & naked: for he did not know his own faults.  
Now therefore we have declared that there are two kinds of righteousness, one true, and the other false and counterfeit; and how noble the excellency of the true is; and how the false is exposed to many and great dangers. Let no man think that the labour and time, which we have bestowed upon this demonstration, to have been ill spent. For the holy Gospel, the purest doctrine of all the divine Scriptures, and the most excellent, which as a glass representeth the form and rule of our life, very often reprehendeth this false and counterfeit righteousness, and so do the Prophets, as before we have showed. Therefore it was not meet, that we should cursorily run over it, which so often is beat upon in the Scriptures: especially seeing that all men for the most part, do shun manifest dangers; as Mariners, do Rocks that show themselves; 
A similitude.  and here where there is such evidency, less admonition will serve, but where the Rocks lie hid under the water, there is greater heed to be taken; and therefore they are marked in the Maps and Sea-cards of Sailors, that they may not rush upon them at unawares. Let no man deceive himself in this, saying that then this doctrine was more copiously to be discoursed of, when this vice did reign more spaciously and largely in the world: but now there is no need of it, because this sin is unusual, and unfrequented. For I think that the world hath continued always in the same estate: 
The world hath always been set upon mischief.  for there are, and always have been, men of the same nature, and of the same inclination, conceived in the same original sin, which is the fountain of all sins, and therefore always produceth like effects.  
And because there is so great likeness and similitude in the causes of evils, it followeth of necessary consequence, that the like should be in the effects. Therefore the same vices, which were then in the men of this and that condition, are now also, although perhaps the names be somewhat changed: as the Comedies of Plautus & Terence, are at this day the very same Comedies, 
A similitude.  which they were a thousand years ago, albeit, the persons, that then acted them, be changed. Therefore, as that rude and carnal people, did think that then they did especially please GOD, when they did offer such sacrifices, and did fast after that manner, and did celebrate such feasts according to the letter, and not according to the spirit: so also now in our time, there are many Christians, which every Sabaoth, and at all occasions frequent the Church, who are called very good Churchmen, and do run from sermon to sermon, and perform such like things, and that well. But in the meantime their desires are so full of vainglory, they so gape after honours and riches; and are so desirous of revenge, as any other that never observeth any such thing. They remember not what their profession requireth, they have no care of their neighbours good, they persevere in hatred, and passions, they maintain their honour with tooth and nail, they will not humble themselves, to give reverence & place unto others, no not for the rule of the whole world.  
Moreover, there are others that disdain to confer and enter talk with their neighbour, for every small trifling cause: and there are others, that either do not, or very unwillingly and grudgingly do satisfy their Creditors: much less pay the wages due unto their painful servants and hirelings: and if perhaps they be wronged in the least title of their honour, or riches, or such like things, good Lord, what hurly burleys do they raise? Many of them that are most liberal in pouring forth long prayers, and very prodigal in discoursing Scripture matters, oftentimes are exceeding miserable and very niggards in giving alms, and helping their needy neighbours. Many of them hold up their hands to heaven, and in the villainy of their deceitful hypocrisy, turn up the white of their eyes in their prayers, as though they were ravished with the heavenlinesse of their meditations, when their hearts are set upon mischief, being full of hatred, bitterness, and self-conceited singularity. There are others that will not eat flesh in Lent, & upon days prohibited, not for any thing, no not for a thousand pound: nevertheless, they mutter, murmurre, and repine without any fear of GOD, and most cruelly cut the throats of their neighbours, by enhancing of rents, by taking unmerciful fines, and by other extortions, so that they grind their faces, & make their life's irksome unto them. So that there be some that count it a religion, and make very holy of it to eat the flesh of creatures permitted of God for the food of man; but they make no bones of it to eat up and devour the flesh of men, and to rid them, like cruel Cannibals, out of their lives; then the which thing I know not whether any thing is more strictly forbidden of God. And yet the welfare of our neighbour, the tendering of his fame and honour, are one of the especial matters, of which we shall render an exact account unto God, of which those men are not much careful, which greatly account of others things, which in the truth of the matter are much less.  
There is not any body that can deny, but that these & such like things, do daily reign among Clergy & laity, among all sorts of people. Therefore, seeing that this evil is so universal, it were needful that we should deliver men from so great errors, by propounding unto them sound instructions, and by prescribing wholesome admonitions; especially seeing that they whose duty and function it is, do it not. But that the Christian Reader may hence suck greater commodity, and that he may not swallow poison in stead of a medicine, it is needful before all things, that he know the pulse and vain of his own disposition and inclination, that he know of what spirit he is, that he may learn what his mind is most chiefly bend and inclined to. For there are certain general doctrines, which are profitable for all in general, & for every one in particular; as are the precepts of Charity, Humility, Patience, and such like. There are others more special, which do so profit some, that they are not fit for all. For example: There is one very scrupulous, his conscience is to be enlarged. On the otherside, there is another, whose conscience retcheth like Cheverill, that hath a large conscience, his is to be restrained and bridled: to those that are faynt-harted and do despair, the divine mercy is to be preached: but to those, that be headstrong, stifenecked, secure & presumptuous, the divine justice is to be denounced, and so we may say of the rest, according to the counsel of Ecclesiasticus, saying; With a man irreligious, talk of religion, with an unjust man of justice: 
Ecclus, 37,  and with a woman of those she is jealous of: with a fearful man of war, with an envious man of thanksgiving, with a wicked man of godliness, and with an unhonest man of honesty, etc.  
Seeing therefore that there are two kinds of men, certain of which do more apply themselves to inward virtues, never caring for the outward, nor much esteeming them: others so love the outward, and are so studious of them, that they neglect the inward: therefore these are to be persuaded unto them, and the other unto others, that by this means their humours may be reduced to a due proportion. For which cause we also have so tempered our style, that we have seated every one in his due place: by extolling the greater without prejudice of the lesser, and by depressing the lesser, that they may not prejudice the greater: that by this means we may be altogether secure and safe from those two most dangerous Rocks, being by great industry taught and warned, how we may eschew them: one of these is, so much to esteem internal exercises, that we neglect external: the other is, so to account of external, that we omit the internal: especial, the fear of the Lord, and hatred of sin. Therefore the sum of this whole business is, to have deep rooting in the fear of the Lord, so that we fear at the only name of sin. He that hath this firm and steadfast root fixed in his soul, he may be called happy, and upon this foundation he may build what he will. But he that is easily induced to commit sin, let him assuredly know, that he is most miserable, blind, and most unhappy, although he hath all the colourable paintings of sanctity, that are in the world.    

The second admonition, wherein is handled the diversity of estates, and sundry manners of livings in the Church. CHAP. XX.  
This second admonition teacheth, that one should not judge another in the manner of his living. For we must know, that seeing there are many virtues, which are required, that a man may live christianly, some are given to this man, others to that, which direct a man to God, and bring him unto him; the greater part of which pertain to a contemplative life: by some a man is taught his duty to his neighbour, which pertain to an active life, and some there are, which respect a man's self, 
divers means to obtain grace.  which especially belong unto a private life. Furthermore, seeing that all virtues are as certain means, by which the grace of the holy Ghost is obtained, some endeavour to obtain it by this means, others by that. Some seek for the dew of grace, and a blessing to be poured upon their souls by fasting, discipline, and austereness of life; some by alms and the works of mercy; others by prayers and continual meditations: in which last mean there is as great variety, as there are prayers and meditations. For this form and manner of prayer and meditation liketh this man, and that another: and as there are many things to meditate on, so are there sundry kinds of meditations; amongst which that is the best, whatsoever it be, in which a man findeth greater devotion, and more profit. But we must observe here; 
Every one likes his own way best.  that oftentimes it cometh to pass, that an error meeteth with the lovers of virtue; for there are some when they have found some profit by this or that mean, and by the benefit of it have somewhat profited in the way of the Lord, forthwith they persuade themselves, that there is no other means to serve God, and please him, besides that, which they use, and in which they are conversant: they would have all men to follow that, and they think that they that enter not into this way, and walk not in this path, shall not come unto life.  
They that devote themselves wholly unto Prayer think that prayer is the only way to salvation: they that wholly apply themselves unto fasting, think that all things besides fasting are in vain: they that bestow themselves upon the contemplative life, think that they that are not contemplative, are in very great danger: and they are so in love with this their opinion, that they reject the active life as altogether unprofitable. Contrarily they that give themselves to an active life, because they never tried, what sweetness passeth between God and the soul in holy contemplation & meditation; and seeing the manifest and visible profit that redoundeth of an active life, they so extenuate the contemplative life, that scarce they allow of a pure contemplative, unless it have some of the active joined and mingled with it; but they so judge of it, as if it were in every one's power to be right excellent in that kind. In like manner they that have wholly devoted & consecrated themselves unto prayer, they think that every one's prayers besides theirs are unfruitful; and he that bestoweth his pains upon vocal & lip prayer, saith that it is more laborious than the other, and therefore of greater acceptance.  
After this manner every Merchant, as it is in the Proverb, praiseth his own wares: and so by a close and secret manner of pride, not knowing what he doth, praiseth himself: extolling that, he himself doth, because in it he feeleth greater commodity. Therefore it happeneth in virtues, as in sciences, every one of which is commended to the skies of him, 
Every one praiseth that science wherein he excels.  that excelleth in it; of whom also in like manner all other are contemned as unprofitable. The Orator saith that in the world there is not any thing more noble than eloquence. The ginger affirmeth, that Astrology carrieth the bell from all other Arts, because it is conversant about the heavens and the stars. The same the Philosopher saith of Philosophy. The School Divine not knowing to keep a mean, condemneth all other sciences, and placeth his throne above them all. Neither are likely reasons wanting to any of them, to prove their sciences and faculties to be better, more profitable, & more necessary than other. Therefore that which is openly and notoriously known in sciences, is found also in virtues; but somewhat more obscurely. For every one that desireth virtue, in one respect coveteth to choose that which is the best, and in another respect which is more agreeable to his nature: and therefore he supposeth, that to be conducent to all, which is convenient for him; and that the shoes that fit his feet, are fit for all other.  
Hence arise rash judgements of other men's lives; hence spring contentions, and spiritual schisms among brethren: for one embraceth what another condemneth, while all do not follow one way. In this error lived the Corinthians, who when they had received of God many & sundry gifts, every one judged his own more excellent than the rest: and therefore one would be preferred before another: for some said that the grace of tongues was nobler than the rest; others the gift of Prophecy; some s●●d the interpretation of the Scriptures was to be preferred, others affirmed the gift of miracles was the excellentest of all other: others also defended the excellency and prerogative of their own gifts. Against this error and abuse, there is no remedy more profitable, or more effectual than that, which Saint Paul useth, in his former Epistle sent unto them: in which, first he reduceth all graces to their beginning, saying that all graces are rivers of one fountain, that is, of the holy Ghost: and that therefore they all participate of one equality in their cause, although they be divers and sundry among themselves. Even as the members of one body of any King are all members of the King, 
A similitude.  being derived from one royal blood, although they be divers among themselves: so saith the Apostle; By one spirit we are baptised into one body: 
1, Cor. 12.  that we may be members of one body. And therefore we all participate of one and the self same dignity and glory, seeing that we are all members of the same head. Wherefore the Apostleforth-with addeth; If the foot would say, Because I am not the hand, I am not of the body, is it therefore not of the body? And if the ear would say, Because I am not the eye, I am not of the body, is it therefore not of the body? We all therefore are made equal, that among all there might be unity and brotherhood, albeit there is some diversity between us. This ariseth partly of nature, & partly of grace. We say partly of nature; for although grace is the beginning of all our spiritual Being; 
A similitude.  yet grace, as water received into divers vessels, doth put on divers figures and shapes, according to the disposition and nature of every one. For there are some men by nature modest, mild, 
The variety of grace by nature.  and quiet, and therefore very fit for a contemplative life. Others are choleric, and delighted in practice and action, and therefore more fit for an active life; others are strong and of a sound and healthful constitution, who do not much tender and affect themselves, and these are meet for greater austerity of life. In this the goodness and mercy of God shineth after a singular manner, who willing to divide and communicate himself unto all, he would not do it only after one manner, but after many and divers, according to the variety of man's condition, that the man that is not fit for some one mean and gift, might be fit for another.  
The other reason is, this diversity is grace: for the holy Spirit the Author of it, would that among his there should be variety, to the greater perfection and beauty of the Church. 
Variety by grace, and why God would have variety of gifts in his Church.  For even as divers members & divers senses are required to the perfection and beauty of the body: so also it is required for the perfection and beauty of the Church, that there should be divers virtues and graces. For if all the faithful were of one and the self same condition, how should they be called a body? If the whole body were an eye, 
1, Corin, 12  saith Paul, where were the hearing? if the whole were hearing, where were the smelling? But now hath God disposed the members, every one of them in the body at his own pleasure. But God would that there should be many members, and yet one body, that when there were a multitude conjoined in unity, there might be a proportion and an harmonious concord of many in one: and hence ariseth the perfection & beauty of the Church. Such a like thing we see in Music, where it behoveth that there be diversity and multitude of voces with unity and agreeableness of consent in tune: 
A similitude,  so that there may be sweetness and melody in it. If all the voices were of one quality and stamp, they should all be either Baces or Means, which would make neither music nor harmony.  
In natural things also it is admirable to see so great diversity of things, as that high and almighty Workmaister hath made, who hath divided and bestowed beauty and perfection upon all creatures in that order, that although every one of them have somewhat in themselves in which they excel the rest, yet there is no envy amongst them: because every one of them hath some prerogative, 
There is a certain diversity in the creatures.  which in others is not the same. The Peacock is very beautiful to the sight, but maketh a rank and an unpleasant noise. The Nightingale singeth sweetly; but is not so fair to the sight. An Horse is good for the race, and profitable for war; but not good for food, or fit for the table. The Ox is profitable for the table and the plough, but unprofitable for other things. Fruitful trees do serve for the nourishment of men, but are unfit for building: contrarily, wild and barren trees are fit for building, but unapt to serve for food. Therefore amongst all things, there is both a certain unity and a division, neither in one thing are all things found, that by this means the variety and beauty of the Universe, and the form and shapes of things might be preserved; that one may love and embrace another, for that need which one standeth of another.  
The same beauty and order, which GOD hath ordained and appointed in the works of nature, he would that it should be also in the works of grace: and therefore he hath disposed by his Spirit, that there should be a thousand kind of virtues & graces in Church, that of all them there might arise one most sweet harmony, one perfect world, and one beautiful body, compounded of divers and sundry members. Hence it is that in the Church some are given to a contemplative life, some to an active: one is famous and excellent in the works of obedience, another in prayer. Some in singing, others in studying do exercise their gifts, that they may help & further others: some attend upon the weak, & receive strangers, who divide their goods to the poor, and many other such kind of virtuous exercises there be. Therefore there be many members in one body, and many voices in one music, that by this means there may be comeliness, consonancy, and proportion in the Church: and therefore in one Harp there are many strings, and in one Organ many pipes: that by this means there may be a consonancy and an harmony of many tunes. This is that garment which the Patriarch jacob commanded to be made for his son joseph, 
Gone, 37,  of divers colours. These are those Curtains, which by the commandment of God were made for the use of the Tabernacle of wonderful variety and beauty. That the same should be done, both the order and beauty of the Church required. Therefore why should one eat up another? Why should one judge and condemn another, saying: Why is it not lawful for one to do that another doth? I know not what other thing this is, then to go about to destroy the body of the Church, and to tear in pieces joseph's beauteous garment, and to disturb this heavenly music and harmony: that is, to make all the members of the Church, feet, or hands, or eyes, etc. which certainly were monstrous beyond measure.  

It is an evil thing to envy our neighbour. A similitude.  By this it manifestly appeareth, how great wickedness it is to speak ill of, or envy our neighbour: because he hath, that I have not, or because he is not apt for that function I am. Surely the body should be in ill case, if the eyes should contemn the feet because they see not: and the feet should murmur against the eyes, because they walk not, and should oppose themselves against the whole body, because the burden of the body is imposed upon them. It is altogether necessary, that the feet should be weary with going, but that the eyes should rest; that the feet should be polluted with dirt and mire, but that the eyes should be kept clean and pure from all dust and moats: neither do the eyes less in being at rest, than the feet in walking: neither doth the Pilot less sitting, and holding the stern in his hand, 
A similitude.  neither is less necessary for the ship, than all the other Mariners, which either climb the mast, or hoist up the sails, or labour at the pump: yea albeit he seemeth to do the least of all, yet he doth the most of all; for the excellency of a thing is not to be esteemed by labours, but by the profit and necessity: unless we will say that an husbandman, who diggeth and tilleth the ground, is of better esteem in a Commonwealth, than a wiseman, that governeth the Commonwealth by his advice and wisdom. He therefore that well considereth these things, will leave his vocation and calling to every man: that is, that a foot may continue a foot, and a hand a hand: neither will the foot desire that all the members might be feet; neither the hand, that all should be hands. This is that, which in that most large disputation the Apostle would teach in the Epistle cited a little before; the same thing he also admonisheth when he saith; Let not him that eateth, 
Rom, 14,  despise him that eateth not, and let not him that eateth not, judge him that eateth. For he that eateth, perhaps hath need to eat: yet he may be endued with more excellent virtues, than he that fasteth. For even as in song, the notes in the space are are valuable, 
A similitude,  as those in the line: so in the harmony of the spiritual music of the Church, he is no less valuable that eateth, than he that eateth not: and he that is at quiet and rest, no less acceptable than he that is occupied, or he that in his leisure laboureth to edify his neighbour. The same thing with great vehemency S. Bernard teacheth, commanding that no man should curiously look into or search their lives, who are placed in offices to censure and try others, or do execute functions of judges and Rulers: neither that any man should judge of another man's life, or compare his life with another's.   

The third admonition is of the care and watch, which a religious man ought to have over his actions. CHAP. XXI.  
LEt this be the third admonition; Seeing that in this rule sundry kinds of virtues and instructions are to be remembered, which pertain to the right ordering and framing of the life; and our understanding being not capable to entertain all together and at once, I think that I shall not do amiss, if I now join to the former a certain general virtue, which containeth all the rest, and which, as much as may be, supplieth the place of all the rest. This is a continual care and a watch, and perpetual examining of those things, 
Continual care, a general virtue.  which are to be done or spoken, that all things may be directed by the guydance of reason. That as an Ambassador being to speak in the assembly of an honourable Senate, at one and the selfsame time standeth carefully thinking of the matters he is to speak of: 
A similitude.  and of the words by which he is to utter them; and of the order which he is to observe in speaking, and also of the gesture of his body, & of other things necessary for this action: so the servant of God, ought diligently, carefully, & circumspectly to watch over himself, and over all his actions in speaking, in silence, in demanding, in answering, in trafficking, in sitting at table, in the market, in the Church, in the house, and without the house, as holding a compass in his hand, measuring and moderating all his actions, works and thoughts: that he may proceed in all things according to the prescript of the divine law, according to the rule of reason, and the decency of his person. For albeit there is very great difference between good and evil, yet God hath infused and imprinted a certain light and knowledge of either in our souls: so that a man can scarcely be found, albeit he be rude and simple, who if he diligently attend that he doth, but he may understand, what he ought to do in every thing. And this care and consideration is profitable to all the documents & instructions of this rule, and of many other. This care is that, which is commended of the holy Ghost, when he saith; Keep therefore your souls carefully and diligently. And this is that third part of righteousness and justice, 
Deut. 4.  which the Prophet Micheas insinuateth, saying; Walk humbly, carefully, and circumspectly with thy God. 
Mich. 6.  This is nothing else, than a perpetual care and a continual thought, that thou do not any thing, which is contrary to the Divine will. This is that, which that multitude of eyes in those mystical creatures of Ezechiell do signify, which intimateth unto us the greatness of attention and circumspection, which a Christian Soldier ought to have against so many and so terrible enemies, with which he is to fight. The same thing those threescore strong and valiant men of Israel do signify, who compass the bed of Solomon, 
Cant. 3.  who all handle the sword, and are expert in war. For in this the same care and vigilancy is signified, in which an armed man ought to be, who is compassed & circled about with the troops of so many enemies, & endangered with hands of so great cruelty. The cause of this care, besides many other dangers, is the greatness and weight of this business, especial in them that aspire to the perfection of a spiritual life. For to live and converse worthily with God, is to keep himself clean and pure from all the spots of this world; to live in this flesh without any sign of carnal work or affection; and to walk without offence until the day of the Lord, as the Apostle saith. These things are so hard and so supernatural, that all things are required here, 
Phil. 1.  yea, God himself, with his grace and help. Behold the care and circumspection, which a man hath, when he doth any special piece of work: but much greater is the work of salvation. Therefore what care is here required? Consider with what great care a man beareth any vessel brim full of precious liquor or oil, 
A similitude.  lest it should be spilld: Consider with what great care a man goeth over any narrow piece of timber, or some old and ruinous bridge, under which a very deep and a swift river runneth, lest he should fall into it, and be devoured of the water: To be brief, consider what great wariness they use that go upon ropes, lest they declining to this hand or that fall down. 
In the beginning of our conversion we must walk warily and circumspectly.  With the same care and wariness thou oughtest to walk, especially in the beginning of thy conversion, that a good habit may be form and framed in thee, with a thought and an intent so exact, that thou speak not a word, nor think any thing, as much as is possible, which any whit strayeth from the path of virtue. 
Certain counsels. Seneca.  For this Seneca giveth us excellent counsel, and that which is familiar, saying: let a man that is virtuous, or that would live uprightly, imagine, that he doth always stand and walk in the presence of some man of great authority and account: and who is worthy to be reverenced of all men: this imagination being presupposed, let him speak and do all things none otherwise, than he would do and speak, if he stood in his presence. Besides this advice, there is another, no less convenient nor less profitable than the former: let a man think that this is the last day of his life, and therefore that all things are to be done, no otherwise, then if that day or that night following he were to stand before the Divine tribunal, to render an account of his life. There is yet another counsel much more excellent: Always so to be conversant (as much as is possible) in the sight of the Lord, and to have him before his eyes, as if he were present visibly and corporally, as in truth he is invisibly present in all places: and therefore to do all things no otherwise then he that hath God his witness and his judge seeing all things: & let him always desire of God grace so to be conversant, that he may not be unworthy the sight and presence of so great a Majesty. So that this care & watch, which we now speak of hath two proposed scopes; one, to look upon God with our hearts, to have them lifted up unto him, that we may stand before him with great reverence, by worshipping him, by praising, by reverencing, by loving him, by yielding thanks unto him, and without intermission by offering unto him the sacrifices of devotion, upon the altars of our hearts. The other scope is a diligent observation of all our actions; that we do and speak all things with that wariness, that we do not stray in the least from the tract and path of virtue. So that with one eye we always behold God, by requesting grace of him; and with the other looking to that, which is conducent for our life, that it may be well ordered: and after this manner we shall very well bestow that light, which God hath given unto us, as well in Divine things, as in human. Therefore we shall stand partly attending on God, and partly on that thing which we are to do. The which thing although it cannot always be done, yet let us do this, that at the least we may then proceed after this manner, when our intent is not hindered by corporal exercises, yea, our hart is free, and may steal somewhat from exterior businesses, and hide itself in the wounds of Christ. I thought it very convenient to handle this instruction here, because it is very profitable.   

The fourth admonition of the fortitude, which is necessary for them, that aspire unto virtue. CHAP. XXII.  
THE precedent admonition hath opened our eyes, that we are now able to see, what we are to do: but this will reach us an arm; that is, fortitude and courage, that we may be strengthened and enabled to do that, which the eyes behold. For seeing that in Virtue there be two difficulties; 
Two difficulties in virtue.  one that we may well distinguish good from evil, and separate this from that; the other that we may conquer the one, and proceed in the other: in that we have need of wisdom and vigilancy, in this of fortitude and diligence: so that either of these failing, the business of Virtue remaineth unperfect. For there will be blindness, if vigilancy and foresight be wanting: and if fortitude and courage fail, man being lame and feeble shall not be able to work. This fortitude which we here speak of, is not that, which as a mean tempereth and moderateth audaciousness and fear, (for that is one among the four cardinal virtues) but it is a certain general force and power, profitable to overcome all difficulties, which hinder the use of Virtue: and therefore it always walketh in the company and fellowship of the virtues, having as it were a sword in her hand, that she may open & prepare the way for them, which way so ever they go. For Virtue (as the Philosophers say) is a thing hard and difficult; and therefore it is needful, that this fortitude always march in the vanguard of the virtues, that she may lay to her helping hand to overcome and conquer this difficulty. 
A similitude.  Therefore as a stone-cutter ought always to have his mallet in his hand, by reason of the hard matter which he laboureth in; so a spiritual man of necessity ought always to have in a readiness this fortitude, as a spiritual mallet, to tame and overcome this difficulty, which meeteth with us in the way of virtue. And as the stone-cutter shall do nothing to any purpose, unless he hath his mallet: so also the lover of Virtue without this fortitude shall sweat in vain. 
Virtue is hard and difficult.  Tell me what instance of any virtue canst thou give, which hath not some particular difficulty joined unto it? Consider of them severally, if it please thee. Look into Prayer, fasting, obedience, temperance, poorness of spirit, patience, chastity, and humility. These and all other are always joined with some difficulty, which comes either through our own self-love, or the malice of the devil, or the crosnes and repugnacy of the world. Wherefore if thou takest away this fortitude, what can naked and unarmed Virtue do? and therefore all other virtues do seem as it were bound hand and foot, neither can they perform any thing. Wherefore, my brother, if thou desirest to war in the tents of Virtue, & to bring forth fruit in them, imagine that the Captain and Emperor of Virtue doth say unto thee, as he said in times passed unto Moses, although in another sense: Take this rod in thine hand, wherewith thou shalt do miracles, 
Exod, 4.  and bring my people out of Egypt. Trust, doubt not, as that rod was the worker of these miracles which effected so blessed and joyful a work; so also it is the rod of fortitude, which will conquer & overcome all difficulties, which may be procured and objected either of self-love, or of any other enemies, and it will strengthen and enable thee to bring the wished victory from this war. Therefore see that thou have it always in thine hand, for thou canst do no admirable thing without it.  

The error of them which forthwith in the beginning of their conversion do seek for peace.  In this place in my judgement they, that are newly inaugurated into God's Church, are to be admonished of a notable error, which oftentimes happen unto them. Who perchance reading in some spiritual book of the greatness of the sweetness and consolations of the holy Ghost, and how great the pleasant allurements and enticements of charity be, forthwith they suppose that this whole way is plain, full of deliciousness, and that no labour nor trouble is to be found in it: wherefore they prepare themselves to walk in this way, as to an easy and delectable matter, neither do they arm themselves as those, who go to war, but they put on a soft and a delicate rob, as if they were to go to a marriage or a banquet. They do not consider, that although the love of God is sweet and pleasant in itself and of it own nature, yet that the way unto it is strait and bitter. For it is needful above all things to conquer and overcome self-love, and to strive always against thyself: which fight is greater than any other. Both of them that evangelical Prophet insinuateth, 
Esay, 58,  when he saith; O jerusalem shake off the dust, arise, and sit down. It is certain that in sitting there is neither labour nor difficulty: but it is labour to shake off the dust of earthly and carnal affections, and to arise from the sin, in which we sleep: which is necessary to do, before we come to that sitting and rest, It is true, that God bestoweth many and wonderful comforts upon them, that faithfully labour; and in like manner upon them, who now desire to change the delights of the world for the pleasures of heaven: yet if this change be not made, and if a man will not leave the pray he hath taken; believe me, this refreshing and comfort shall not be given him: as neither Manna was given to the children of Israel in the wilderness, before the dough was spent, which they brought with them out of Egypt.  
Returning therefore to our purpose, I say, let those seek for rest as long as they will, who are not armed with this fortitude, and let them know, that unless they first change their minds and purpose, they shall not find it. Let them know and assuredly believe, that quietness is not purchased but by labour; that a crown is obtained by fight; that joy is achieved by sorrowing, and that the most sweet love of God, is procured by hatred of ourselves. For this cause this idleness is so often reprehended in the Proverbs, but fortitude and diligence commended: because the holy Spirit, the Author of this doctrine, knew very well, that virtues are very much hindered by la●nes, but aided and perfitted by fortitude and diligence.  

¶ Of the means by which this fortitude is obtained.  
PErhaps some man will ask, by what means this fortitude may be procured and achieved, seeing that it is no less difficult, than the other virtues? Wherefore not without cause the Wiseman thus beginneth his Alphabet full of spiritual instructions; Who shall find a strong and a valiant woman? for her price is far above the pearls. 
Prou, 31,  As if he should say, she is more precious than all the treasure and gems, which may be brought out of all the Coasts of the world. How then may we compass a thing of so great price and value? We shall compass it, first, if diligently we consider the dignity & excellency of it: for that ought to be in great account with us, 
The sluggard flieth from virtue by reason of the difficulty.  which openeth unto us the treasuries of all virtues. If it be otherwise, tell me, why the lovers of this world do after that manner fly from virtue? Not for any other cause, but because it is hard and difficult, which difficulty sluggards do shun and fly. The slothful man saith, (as the Wiseman speaketh,) 
Prou, 26,  A Lion is in the way, and a Lioness in the streets, in the midst of the way she will devour me. And in another place; 
Ecclus, 4,  The fool foldeth his hands, and eateth up his own flesh, saying: Better is a handful with quietness, than two handfuls with labour and vexation of spirit.  
Seeing therefore that there is no other thing that hindereth us from coming unto virtue, but this only difficulty; if we will embrace this fortitude to overcome it, we have already obtained the kingdom of virtue, together with the kingdom of heaven: to which no man shall come, but he that is valiant, strong, and undaunted. In like manner, by this fortitude the love of ourselves is cast under foot, with the whole Army of her complices and confederates; which enemy, when it is overthrown and cast forth, behold presently entereth in the love of God, or, if you had rather, God himself. For as Saint john saith; 
1, john, 4,  God is love, and he that dwelleth in love, dwelleth in God, and God in him.  
The manifold examples of the servants of God do much avail and profit us, whom we see here in the world poor, naked, barefoot, and barelegged, leave, hungry, restless, having not where to lay their heads, and wanting all those things, which are requisite for the maintenance of this life. 
The servant desire of some to serve God.  Some of them do so hasten to labours, and austereness of life, where they may live religiously and strictly, and not be entangled with the pleasures of this life, as a Merchant to some rich mart, or a student of the liberal Sciences to some famous University. What I pray thee, can be more contrary to the custom of this world, and to the desires of her lovers, then that a man should seek out those places, where his body may be pinched, his soul made heavy, and his life exposed to many grievances and troubles? These are assuredly most contrary to flesh and blood, but very agreeable unto the Spirit of GOD. But yet more especially our pleasures are condemned by the example of the Martyrs, who have entered into the kingdom of heaven, by so many & so cruel torments.  
Consider, 
The sundry & manifold trials and torments of Martyrs.  how one of them was roasted; another had his skin pulled over his ears, the third, drowned in the water, the fourth, cast headlong from a steep Rock: a fift laid on a piece of wood with a sharp ridge, his flesh being scraped and rend of with a ragged tormenting Currycomb, and his bowels being slit out, yielded up the ghost: a sixth hath so many Darts sticking in him, that he is liker an Hedgehog than a man: the seventh is fried in a frying pan, or boiled in scalding lead: others tormented with other extreme tortures. Consider how many of them have been tormented, not with one kind of punishment, but with all kind of torments, which human nature hath been capable of, and so have passed to death. For some have been taken from the filthiness & uncleanness of the prison to be whipped and scourged; from whipping & scourging to be singed with burning coals; from burning coals to the bastinado; from the bastinado to iron combs; then to the sword, which alone had been sufficient to take away the life of the Martyrs; but not to make them shipwreck their faith or constancy.  
But what shall I speak of the arts, and inventions, which that ingenious and witty cruelty (I say not of men but of devils) hath devised, to overthrow and confound with corporal tortures, faith, courage, & fortitude? Some of them, after they were most cruelly martyred, and their flesh all to betorne and rend, were cast upon a floor all set with goads and pricks; that their bodies all at once might be gored and 〈◊〉 with a thousand wounds: and that they might feel a general grief throughout all their members, that their intolerable pain, might strive for victory with their faith.  
Others being condemned, were commanded to walk upon hot burning coals with their naked feet. Others being tied to the tails of horses, were drawn over thorns and briars, and rough places. Others were condemned to wheels stuck all round about with sharp knives, that their bodies being put upon them, whilst they turned about might be cut small pieces. Others were stretched upon Racks, and their bodies being harrowed and furrowed from top to toe with iron crooks and peircers, did openly show their naked bowels, the flesh being pulled of, and their ribs lying bare.  
What shall I say more? seeing that the barbarous and more than beastly cruelty of Tyrants, not being contented with these torments, 
By this kind of death religious & constant Corona ended her life.  hath found out a certain new kind of cruelty. With certain instruments they so brought together two high sturdy trees, that their tops touched one the other; to one of these tops they bond the right foot of the Martyr, to the other the left. Then losing the Trees to their old scope, they carried the body with them, and violently tore it in pieces, and each tree carried with it his part into the air. In Nicomedia, among other innumerable Martyrs, one was beaten so long, till his white ribs appeared through his bloody wounds, 
An horrible kind of mar tyrdome.  for the scourges and whip had piece-meal pulled away the flesh; then they washed his whole body with most strong vinegar, & after vinegar stuffed all his wounds full of salt. The Tyrants not yet satisfied with these dire discruciatements, and extreme tortures, when they saw that the Martyr yet breathed, they cast his half dead body upon a gridyron, under which they made a fierce scorching fire, haling the gridyron this way and that with their iron hooks, until the body being fully roasted, the sanctified & pure-purged soul, passed to the Lord. And thus those most barbarous & inhuman butcherly murderers, invented tortures more cruel than death, which notwithstanding was wont to be termed the terriblest of all dreadful things. For they sought not so much to kill, as to slay with unheard of torments, without any deadly wound, by a linger death, and with intolerable greatness of dolours and sorrows.  
Surely these Martyrs had not bodies unlike to ours, or which were of another substance: their flesh was as our flesh; and their complexion was the same with ours: neither had they another God for their helper, besides our God: neither did look for another glory, then that we look for. Proceed therefore, if they have obtained eternal life by so violent death, why should we fear for the same cause at the least to mortify the evil concupiscences of our flesh? If they died through hunger, wilt not thou fast one day? If they with their mangled bodies persevered in prayer, why wilt not thou being sound and in health with bended knees continue a little in prayer? If they were so patiented, that without resisting or contradiction they suffered their members to be maimed and detruncate, and their flesh to be torn in pieces, why wilt not thou abide that thine appetites and thine unruly affections should be circumcised and mortified? If they many years and many months sat imprisoned in dark dungeons, why wilt not thou a little be contained and shut up in thy chamber? If they have not refused to have their shoulders furrowed and mangled with whips and scourges, why wilt not thou chastise thine?  
If these examples do not suffice thee, lift up thine eyes to the Cross of Christ, and behold who is he, that hanging upon it suffered so great and so cruel things for the love of thee. The Apostle saith: Consider him that endured such speaking against of sinners, 
Heb. 12.  lest ye should be wearied and faint in your minds. This is a fearful and a dreadful example, what way so ever thou shalt consider of it. For if thou lookest upon the torments, there can be no greater. If thou respectest the person, who suffereth, a more excellent cannot be given. If thou examinest the cause for which he suffereth, not for his own offence, for he is innocency itself; neither suffereth he of compulsion, for he is the Creator and Lord of all creatures: but of his mere goodness, and free love. Yet for all this he suffered so great torments, not only in his body, but also in his soul, that the torments of all Martyrs, & of all men that ever have been in the world, are not to be compared with these. This was such a spectacle, that the heavens were astonished; the earth trembled, rocks clave in sunder, and all the insencible creatures felt the indignity of the thing. How therefore cometh it to pass, that man should be so insencible & blockish, that he should not feel that, which the brute elements have felt? with what face can he be so ingrateful, that he should not study somewhat to imitate him, who hath done and suffered so great things, that he might leave us an example? 
Luke. 24.  For even so, as the Lord himself affirmeth, Christ ought to have suffered, and so to enter into his glory. For seeing that he came into the world, that he might teach that heaven is not to be compassed by any other way then by the Cross, it was necessary that the Lord himself should first be crucified, that a courage might be put into his Soldiers, seeing their Captain to be so cruelly and inhumanly handled and entreated. Who then will be so ingrateful, wicked, proud, and impudent, who seeing the Lord of Majesty, with all his friends and chosen ones to walk such difficult ways, and yet he himself will be carried in an Horselitter, and on a bed of Down, & led his life in deliciousness? King David commanded Urias, whom he had called from war, to go into his own house, to sup & sleep with his wife: 
2, Kings. 11.  but the good servant answered; The Ark, and Israel and juda dwell in tents: and my Lord joab and the servants of my Lord abide in the open fields: shall I then go into mine house to eat and drink, and lie with my wife? by thy life, & by the life of thy soul, I will not do this thing. O good and faithful servant; who by so much is worthier of praise, by how much he is unworthier of death. And thou o Christian, seeing thy Lord lying upon an hard Cross, hast thou no respect of him, neither dost thou yield honour, & reverence unto him? The Ark of God made of incorruptible Cedar wood suffereth griefs and dolours, and undergoeth most bitter death, and dost thou seek for pleasures and delicacies? The Ark in which Manna was put (that is the food of Angels) for the love of thee tasted gall and vinegar, and dost thou long and hunt after sweet and delicious meats? The Ark in which the two tables of the law were (that is all the treasures of the wisdom and knowledge of God) is mocked, and derided as foolish, and wilt thou be smoothed and praised, and dost thou gape after honours & preferments?  
But if the example of this mystical Ark be not sufficient to confound thee, let the afflictions of the servants of God, which abide & remain upon the face of the earth be joined unto it: that is, the examples, & passions of all the Saints, Prophets, Martyrs, Confessors, & Virgins, who with so many and so great tribulations have sailed over the huge and turbulent Sea of this world. 
Heb. 11.  Whereupon one of them saith; The Saints have been tried by mockings & scurging, yea, moreover by bonds & prisoment. They were stoned, they were hewn asunder, they were tempted, they were slain with the sword, they wandered up and down in sheep's skins, and in goats skins being destitute, afflicted, and tormented: whom the world was not worthy of: they wandered in wildernesses, & mountains, and dens, and caves of the earth. And these all through faith obtained good report: And among so many tribulations were found faithful unto God.  
If therefore the life of the Saints was such yea, if the life of the Holy of Holies was such, surely I know not by what title, privilege, or immunity some do think, to enter by the pleasures & delights of this world into that place, where these do now joy, and for ever shall rejoice. Wherefore, my brother, if thou desirest to reign with them, learn to imitate them, learn to bear and suffer the troubles and discommodities of this life.  
This exhortation will be profitable unto thee, to kindle & inflame thee with the love of this virtue & fortitude, & that thou seek for it & after it so long, until at the length thou comest to the perfection of that soul, of whom it is read, that she girded her loins with strength, 
Prou. 31.  & strengthened her arms. And that this chapter may symbolize & agree with the whole doctrine of this second Book, I will use that most excellent & noble sentence of our Saviour: If any man will come after me, let him deny himself, and take up his Cross daily, 
Luke. 9  & follow me. In which words this heavenly Teacher hath comprehended the sum of the whole doctrine of the Gospel, which is for this end ordained, that it might make a man evangelical & perfect: who deriving the original of his inward man from heaven, in his outward might take up the Cross: and through the sweetness of the one might willingly embrace all the afflictions of the other.  
¶ The end of the second Book of the Sinners Guide. LAUS TRI-VNI DEO.      

A necessary Table, directing the Reader to every Chapter in this Book, and to every particular Argument handled in each Chapter.  
THE Prologue of the first book. Matters handled in the prologue. 
page, 1.  The division of the book. Two things required unto piety. 
page, 2.  Whence the division of the book groweth. 
Ibidem.  The Argument of the first book. 
page, 7.  In the first book, is contained a large and copious exhortation to keep God's commandments. 
page, 9   

¶ The Chapters of the first part of the first Book.  


The first Chapter.  The first Title. That man is bound to seek after Virtue, and to serve GOD: and of the excellency of the divine perfection. 
page. 9   

The several matters handled in this Chapter.  Honesty & profit are to be considered of in every action. 
ibidem.  GOD is that he is. 
page, 10  The Epicures teach that God is to be served. 
ibidem.  The kingdom of God is not by succession. 
page, 11,  Why men are less moved with the perfection of God. 
12,  In the contemplation of God, we must turn our eyes from all creatures. 
ibid.  Three things are to be marked in every thing, the Being, the Ability, and the Worke. 
page, 17    


The second Chapter.  The second Title. Of the bond in which we are bound to Virtue, and to attend upon God, by reason of the benefit of our creation. 
page, 21   

The matters handled in this Chapter.  Honour is due to God, because he is our Father. 
page, 22,  By the consideration of the creation, man doth come to the knowledge of his Creator. 
ibidem  God requires of us gratefulness and thanksgiving. 
page, 24,  That the benefits of Nature are of GOD. 
page, 25,  Another reason, why we are bound to serve God our Lord, because he is our Creator. 
page 26,  All things that are borne, are not by and by perfect. 
ibidem  All things without God, are nothing. 
page, 28    


The third Chapter.  The third Title. How we are bound to the Lord God, by reason of the benefit of preservation and governing. 
page, 29,   

The matters handled in this Chapter.  All things are created for the use of man, 
page, 30,  The expostulation of the elements with man, 
page, 31,  The creatures do call upon us with three words, 
32,  That it may be gathered of these aforesaid, how unworthy and how vild a thing it is, not to serve the Lord God. 
page, 33,  Men like unto Swine. 
page, 34,  The ingratitude of men is convinced, by the gratitude of Lions, 
page, 34, 35, 36.  Of Horses, 
page, 36.  Of dogs, 
page, 36, 37.  divers degrees of ingratitude, 
page 38,  Men do abuse the gifts of God to the injury of the giver. 
ibid.    


The fourth Chapter.  The fourth Title. That we are bound unto Virtue by reason of the inestimable benefit of our Redemption. 
page, 40.   

The matters handled in this Chapter.  The beginning of man's perdition. 
page, 41,  The admirable mystery of the incarnation. 
42  We are bound to God, not only for our redemption, but for the manner of it. 
page, 43,  The means by which we are redeemed, 
44  The Angels were astonished at the passion of our Lord. 
45,  The Lord suffered not only for all in general, but also for every one in particular. 
page, 47,  Of this aforesaid is gathered, how great an offence it is to offend our Saviour. 
ibidem.  For three things man oweth himself unto God. 
ibidem  The hardness of man's hart. 
ibidem  All things are given unto us of God. 
page, 49,  By how many ways God is ours, 
ibidem  A dog bewrayeth a murderer, 
page, 50,  Our sins nailed the Lord to the Crosse. 
ibidem,    


The fift Chapter.  The fift Title. How we are bound to follow Virtue, by reason of our justification. 
page, 51,   

The matters handled in this Chapter.  What justification is. 
page, 52  No man can be justified by his own strength, 
ibidem  What great blessings justification bringeth with it. 
page, 53,  It reconcileth man to God. 
ibidem  It maketh us the sons of God, 
ibidem  By justification man is freed from eternal punishment. 
page, 54,  justification doth renew a man. 
page, 55  What mischief sins work to the soul. 
ibidem.  The beauty of a justified soul. 
page, 56,  By justification God dwelleth in us, 
page, 57  justification doth make us the lively members of Christ, 
ibidem.  Confidence in prayer. 
page, 58,  Christ is honoured, when a righteous man is honoured. 
ibid.  By justification, eternal life is given. 
ibidem  justification is of greater value than creation, 
59,  How to know whether we be justified or not. 
ibidem  Of many effects which the holy Ghost worketh in a justified soul. 
60,  Graces waiting upon the holy Ghost. 
ibidem.  After what manner the holy Ghost sitteth in the soul of a righteous man, and what he doth there. 
ibidem,  The holy Ghost is fire, a dove, a cloud, a wind. 
ibidem, & page, 61.    


The sixth Chapter.  The sixth Title. That the inestimable benefit of the Divine predestination doth bind us unto Virtue. 
page, 63.   

The matters handled in this Chapter.  Election is the foundation of all benefits, 
page, 64.  Perseverance in goodness is a sign of election, 
ibidem.  The circumstances in election are to be considered. 
page, 65.  An Apostrophe to a beggar but elected. 
page, 67.    


The seventh Chapter.  The seventh Title. That man is bound to follow and embrace Virtue, by reason of the first of those four last things, which happen unto him, which is death. 
page, 69.   

The matters handled in this Chapter.  A rehearsal of the four last things, that happen unto man; to wit: Death, judgement, Heaven, and Hell, 
Ibidem,  A terrible and fearful history out of Climacus, 
70,  Death certain, but the hour of death uncertain, 
71,  Th● danger in which he that dieth is, 
74,  Fear the mightiest perturbation of the mind, 
75,  The Sun goeth down at noon to the wicked, 
ibidem,  The things that before seemed pleasant, in death are bitter, 
ibidem,  The accout that shall be required of us. 
76.  The history of Arsenius out of the lifes of the Fathers, 
77,  The history of Agathon, out of the same book, 
ibidem,  A fearful example of one Stephanus, that led a solitary life out of Climacus. 
ibidem,  Why the Saints do fear in death, 
79.  Nothing is of force in the hour of death, 
80,  The lamentation of a sinner at the hour of death, 
page, 81,    


The eight Chapter.  The eight Title. That man is bound to desire Virtue, by reason of that second last thing that happeneth unto him; which is the last judgement, 
page, 82,   

The matters handled in this Chapter.  The shame of sinners in the last judgement, 
page, 84,  How fearful the sentence of the judge is, 
ibidem,  The pains of the damned, 
85,  The blasphemies of the damned, 
ibidem,  For what sins men are damned, 
88,  Certain excellent comparisons, that aggravate the pains of the damned, and the terror of the last judgement, 
page, 90,  Repentance too late, 
ibidem,  Our accusers in the last judgement, 
ibidem,    


The ninth Chapter.  The ninth Title. That man is bound to the exercise of Virtue, by reason of the third last thing that happeneth unto him, which is the glory of heaven. 
page, 91,   

The matters handled in this Chapter.  What things are handled in this Chapter; to wit, the reward of the virtuous, which is, the glory of heaven, in which two things are to be looked unto; the beauty of the place, and the dignity of the King, 
ibidem.  The beauty of heaven is gathered by conjectures, 
ibidem,  The first conjecture is from the end why heaven was made, 
92,  The second conjecture, that it was not only made for God's honour, but also for the honour of his elect, 
page, 93.  The third conjecture; the price by which it was purchased; by the death of God. 
page, 95  The fourth conjecture; the situation and height of the place, 
97  The fift conjecture; the proportion of the three kind of places, 
98.  The sixth conjecture; the inhabitants dwelling in heaven, 
99,  The power of the Lord. 
page, 92,  Reasons why Heaven should be absolute and perfect. 
93  All things obey the righteous, even in this world. 
ibid.  Christ gave more to his Saints then he used himself, 
page, 94  The price that must be given for the celestial glory, 
95  The quantity and quality of the glory of heaven, is argued by the greatness of the place. 
page, 97  The beauty of the earth. 
ibidem  Three kind of places appointed to men of God, 
98  From the nobleness of the inhabitants, we may guess of the glory of heaven. 
page, 99,  Essential glory. 
ibidem  God is the perfection of all things. 
100  God is all in all. 
ibidem  The mystery of Circumcision, 
101  All things are to be suffered for the heavenly glory. 
102    


The tenth Chapter.  The tenth Title. That the last of those four last things, that happen unto us, that is hellfire, doth bind us to seek after Virtue. 
104   

The matters handled in this Chapter.  There are but two ways. 
ibidem  The greatness of the punishment in hell, by reason of the greatness of God. 
page, 105.  The greatness of the justice of God. 
107  The greatness of the punishmen of hell, is gathered by the punishments of this life. 
ibidem  Of the mercy of God the greatness of the punishment is gathered. 
108  The two come of Christ compared. 
109  The punishment ought to be like to the sin. 
page, 111  From the person of the executioner, that is, of the devil, the greatness of the punishment is gathered. 
page, 112,  A fearful and horrible example of one Theodorus, out of S. Gregory's Dialogues. 
ibidem  A description of the devils power, 
page, 114,  The Conclusion. 
page, 115,  Of the eternity of these punishments. 
116,  A fearful saying, of the eternity of the punishments in hell. 
ibid.  A notable Allegory of the Furnace, which King Nabuchodonozer commanded to be heat in Babylon. 
118     

¶ The second part of the first book.  
In this second part are handle● the temporal and spiritual blessings, which in this life are promised to Virtue; and more particularly the twelve more notable and famous privileges & prerogatives, which are found in Virtue. page, 120  
The Chapters of the second part of the first book.  


The eleventh Chapter.  The eleventh Title. That we are bound unto Virtue, by reason of the inestimable blessings, which are promised in this present life. 
ibid.   

The matters handled in this Chapter.  It is a wonder that among Christians so many men are found wicked and vicious. 
ibidem  Whence this negligence of men is. 
page, 121  All things happen a like to the good and evil. 
ibidem.  Men are ignorant of those good things that are in Virtue. 
page, 123  Virtue like unto Christ. 
ibidem  Helps of God, by which we overcome the difficulty of Virtue. 
124  Virtue is an habit. 
ibidem  A comparison of the life of good men, and ill men. 
125  Divine blandishments, with which the righteous are cherished 
126  Good men are truly rich. 
127  All this aforesaid, is explained by a notable sentence of the Gospel. 
ibid.  What Christ meaneth by the hundredth fold in the tenth of Mark. 
128  What goods be those that God bestoweth upon the good. 
ibidem  To the virtuous those things are unpleasant which before did please. 
129  A notable example of a noble Knight called Arnulphus, taken out of the Book, called the book of famous and illustrious men. 
ibidem  The righteous have comfort and a sweet taste, yea in their greatest griefs and sorrows. 
page, 130    


The twelfth Chapter.  The twelfth Title. That the first privilege or prerogative of Virtue, doth bind us unto her, which is the special Providence, by which God directeth all good men to all good, and chastiseth the iniquity of the wicked. 
page, 132   

The matters handled in this Chapter.  The providence of God is the fountain of all good things. 
ibidem  Two things are to be considered of in every place of Scripture, the Commandment and the Promise. 
ibidem  Testimonies of the divine providence. 
133  The Angels do keep us. 
page, 134  God turneth evils into good to those, whom he loveth. 
135  God is not only good and gracious to the righteous, but also to their family. 
136  God blesseth a wicked Master, for the sake of a good servant. 
ibidem  Of the names that are attributed unto the Lord in the holy Scripture, by reason of this providence. 
ibid.  God is called a Father. 
ibidem  God is more than a Mother. 
page, 137  We are the sons of God, and so are we called. 
138  God is a Pastor or a Shepherd. 
ibidem  divers names of God. 
139.  God is called a Bridegroom. 
140  God is all in all. 
ibidem  How pleasant the promises of the Divine providence be unto a righteous soul. 
141  The providence of GOD doth yield great matter of rejoicing to the good. 
ibidem  An expostulation of God with man. 
142    


The thirteenth Chapter.  Of that manner of providence, by which God esp●eth out the wicked, to chastise their maliciousness. 
143   

The matters handled in this Chapter.  The wicked are neglected of the Lord. 
ibidem  How dangerous a thing it is to live in this world without the divine help. 
144  God doth not only permit evils, but also he sendeth them, 
145  A fearful place in the ninth of Amos 
ibidem  In how great danger a man liveth, having God his enemy, & angry with him. 
page, 146  What the soul is without God. 
147    


The fourteenth Chapter.  Of the second privilege or prerogative of Virtue: that is, of the grace of the holy Ghost, which is given to the virtuous. 
147.   

The matters handled in this Chapter.  After the divine providence, the grace of the holy Ghost is the beginning of all blessings. 
148  What the grace of the holy Ghost is. 
ibidem  Grace doth deify. 
ibidem  Grace is a supernatural form. 
ibidem  Two souls of man. 
ibidem  Grace is a spiritual ornament. 
page, 149  The work of grace maketh a man acceptable to God. 
ibidem  Grace strengtheneth man. 
ibidem  Grace maketh our works acceptable unto God 
150  Grace adopteth us to be the sons of God 
ibidem  The forest of the effects of grace. 
ibidem  Grace maketh our souls the dwelling and Temple of God. 
151    


The fifteenth Chapter.  Of the third privilege of Virtue, which is a light, and a certain supernatural knowledge, which our Lord giveth to them, who seek after Virtue. 
page, 151   

The matters handled in this Chapter.  This supernatural knowledge doth proceed from grace. 
ibidem  It is a property of grace to illuminate the understanding 
ibidem  Four gifts of the holy Ghost belong to the understanding 
152  Grace why it is called an unction. 
ibidem  The will is a blind faculty 
153  God is the glass of a purified soul. 
ibid.  God hath given knowledge to beasts, to fly hurtful things, and to embrace wholesome. 
page, 154  What this supernatural knowledge is. 
ibid.  Testimonies of the Scripture as concerning this knowledge. 
155  The dignity of this doctrine. 
157  For what this wisdom is profitable 
158  The dignity of this wisdom. 
159  The understanding of the righteous increaseth. 
ibidem.  The darkness of the wicked. 
ibidem  Other men's sentences and judgements are to be heard. 
160    


The sixteenth chapter.  Of the fourth privilege of Virtue, that is, of the consolations and comforts of the holy Ghost, which the righteous enjoy in this world, and which they joy in. 
page, 161   

The matters handled in this Chapter.  Evil men think that there is no pleasure in Virtue. 
162  The flesh also of the righteous rejoiceth. 
163  How great the spiritual joy is. 
164  God as he is great in justice, so is he great in mercy. 
ibidem.  How great the force is of the sweenes of the heavenly wine. 
165  Spiritual languorment. 
page, 166  Conjectures of the greatness of the spiritual delights 
ibidem  Virtue hath her delights, 
167  How the righteous are refreshed in their prayers, after a singular manner, with these divine consolations. 
page, 168  The pleasure of the righteous is felt in their prayers, 
ibidem  Of the chaste wedlock of the Word, and of the soul. 
169  The change of the righteous. 
170  How a long night is to be passed. 
ibidem  Of their comforts and consolations, who first begin to serve God, and are Punies and Novices in his school. 
171  The entrance and beginnings of conversion have their pleasures. 
172  In the beginning, and in the end of the conversion there is a solemn feast. 
page, 173  Whence joy and cheerfulness ariseth in the novices of Christ, 
174.  Why the wicked do not feel the sweetness of God, 
page, 175,  Blessedness twofold, 
176.  Time is very precious, 
ibidem.    


The 17, Chapter.  Of the fift privilege of Virtue, which is the tranquillity and peace of a good conscience, which the righteous enjoy; and of the torment and inward biting, with which the wicked and ungodly are tortured. 
177,   

The matters handled in this Chapter.  In what thing consisteth the perfection of man, 
ibidem,  The conscience is the master and teacher of good men, but a tormenter and torturer of the wicked, 
178,  The first thorn of the conscience is the filthiness of sin: The second thorn is an inimy done to another: The third thorn is infancy which followeth sin, 
179,  Certain other thorns. 
ibidem.  The fear of an evil conscience, 
ibidem.  All disordered things are evil, 
page, 180.  Of the joy of a good conscience, with which the righteous are greatly delighted, 
page, 182,  A peaceable and a quiet conscience is a Paradise, 
183,  The testimony of a good conscience hath fear mingled with it, 
185,    


The eighteenth Chapter.  Of the fixed privilege of Virtue, which is the confidence and hope of the Divine mercy, which the righteous rejoice in; and of the miserable and vain trust and repose, in which the wicked live, 
186.   

The matters contained in this Chapter.  Hope twofold. 
ibidem.  The effects of true hope, 
187,  A Catalogue of the effects of hope. 
190,  Hope maketh men omnipotent, 
181,  Of the vain hope of the wicked, 
192,  The hope of the righteous is spirit, but of the wicked flesh, 
193,  To him that trusteth in the Creator all things happen successfully and prosperously: but to him that trusteth in the creatures all things fall out unluckily, 
194.  Where the world is planted, 
ibidem,  How unhappy the estate of them is, who have not their trust in God. 
195,  Only hope is left unto man, 
ibidem,  Man cannot live without a God, 
ibidem.  How necessary Hope is for man, 
196,  The punishment of fruitless and vain hope, 
ibidem,  The difference of the providence of God, and of hope or trust. 
197,    


The nineteenth Chapter.  Of the seventh privilege of Virtue, that is, of the true liberty, which the righteous have and rejoice in: and of the misery and unknown servitude and bondage, in which sinners live. 
197.   

The matters handled in this Chapter.  Whence this liberty springeth, 
ibidem,  One kind of liberty true, another false, 
198,  Why the liberty of the soul is the true liberty. 
ibidem,  Of the servitude in which wicked ●en live, 
ibidem,  Sin is a cruel tyrant. 
ibidem,  Whose servant a sinner is. 
page, 199,  The flesh is sin and a nourisher of sin, 
ibidem,  Fleshly desire or sensual appetite is the cause of perturbations, 
ibidem,  The soul hath two parts, the superior part, and the inferior part. 
201.  The appetite ought to be governed, and not to govern, 
ibidem,  What it is to obey the appetite. 
202.  A carnal lover is a servant, 
ibidem,  Why vicious men are not avoided, 
203.  How great the force is of perturbations and affections. 
ibidem,  The servitude of impure and unchaste love▪ 
page, 204,  Luxury is not satisfied with the thing desired, 
205.  The servitude of ambition, 
207,  The punishment of a certain ambitious man, 
208,  The servitude of covetousness, 
ibidem,  A covetous man is the servant and slave of his money 
208,  A sinner is not bound with one chain alone, 
209,  Of the liberty in which the righteous live, 
210.  By the grace of God we are delivered from the servitude of sin, 
211,  Men through grace reign over the devil, 
ibidem,  The devil is covetous and niggardly towards his, 
212,  Causes from whence this liberty ariseth, 
ibidem,  The first cause is the Divine grace, 
ibidem,  The second cause is the sweetness of spiritual consolations, 
214.  The third cause is daily use, and continual diligence, 
215,  The affections are taught of the Lord, and do work good unto man, 
216,  A Caution, 
ibidem,  The yoke of sinners, 
page, 217,    


The twentieth Chapter.  Of the eight privilege of Virtue, that is; of the blessed peace, & inward quietness, which the righteous enjoy: and of the wretched war, and continual trouble and terror, with which the wicked are shaken and smitten in their souls, 
page, 218,   

The matters handled in this Chapter.  Three kinds of peace; one with God, another with our neighbour, & the third with ourselves, 
ibidem,  Of the continual war, and inward trouble of wicked men, 
219,  The two daughters of our appetite; Necessity, and Greediness, 
ibidem,  The thirst of the wicked, 
222▪  Biting of conscience is the companion of carnal pleasure. 
ibidem,  The impatience of the appetite. 
223,  Whence the unquietness of the mind ariseth, 
ibidem,  A little misery doth sour and disturb a great deal of felicity, 
224,  Appetites fight one against another, 
225  Of the peace, and inward rest, in which the righteous live, 
226.  The change of the inward man, 
227  The presence of the holy Ghost is known & discerned by the peace and tranquillity of the mind, 
page, 228  The seven first privileges and prerogatives of Virtue are the first cause of this peace, 
ibidem,  The second cause of this peace ariseth from the liberty of the subdued passions, 
229,  The third cause of this peace springeth from the greatness of spiritual consolations, 
ibidem.  The fourth cause proceedeth from the testimony, and inward joy of a good conscience, 
230,  The fift and last cause is engendered of Hope, 
ibidem.    


The 21. Chapter.  Of the ninth privilege of Virtue: that God heareth the prayers of the righteous, and rejecteth the prayers of the wicked, 
230.   

The matters handled in this Chapter.  A double deluge; the one material, the other spiritual, 
ibidem  Man is more miserable than any living creature. 
231.  A saying of Silenus taken Captive of Midas, out of the eleventh book of Ovid's Metamorp: 
page, 232.  Prayer the only remedy of man, 
ibidem.  How sure a remedy our prayer is, 
233.  How far prayer extendeth itself, 
234.  What great things the Saints have done by prayer. 
page, 235.    


The 22. Chapter.  Of the tenth privilege of Virtue: which is the help and favour of God, which the righteous feel and taste of in their tribulations; and of the impatience and torment of the wicked in carrying theirs. 
236   

The matters handled in this Chapter.  Our life is a Sea stormy and tempestuous. 
ibidem.  God doth temper and proportionate the tribulations according to the strength and ability of men. 
237.  Tribulation is profitable, 
ibidem.  God is present with the righteous in tribulation, 
ibidem,  All virtues help the afflicted, 
239.  Hope is an Anchor. 
241,  Wherein true Christianity consisteth, 
ibidem.  Of the impatience and fury of the wicked in tribulations. 
242,  The wicked are unfit to bear tribulations, 
ibidem.  The force of impatience, 
243.  Miseries are doubled upon the impatient. 
244.  Mourning doth nothing profit the impatient, 
ibidem  One and the self same tribulation doth profit the righteous, and hurt the wi●ked. 
245.  Constancy in affliction is not to be sought in Philosophy. 
246.    


The 23. Chapter.  Of the eleventh privilege of Virtue, that is, that the Lord doth provide temporal blessings for the lovers and embracers of Virtue, 
246   

The matters handled in this Chapter.  God doth not suffer his to be hunger-starved. 
247.  The temporal promises of the old Testament, after some manner do also pertain unto the righteous of the new Testament. 
248.  In the keeping of the law all good things are found, 
249.  To him that keepeth the law of the Lord all things succeed and prosper well, 
ibidem  Of the scarcity and poverty of the wicked, 
250.  The curses set down in the 28, of Deut. are proved by examples. 
253,  The curses in the 28. of Deut. pertain not only to the jewish Nation, but also to Christians. 
ibidem.    


The 25. Chapter.  Of the twelfth privilege of Virtue: that is, of the quiet, peaceable, and joyful death of the Righteous, and contrarily, of the wretched, miserable, painful, disquiet and grievous death of sinners. 
254.   

The matters handled in this Chapter.  The accidents of death. 
255.  A wonderful and excellent saying of Petrus Damianus of the hour of death. 
256  Nothing availeth in death but Virtue, 
page, 258  Of the death of the 〈◊〉, 
ibidem  The righteous feareth not in the hour of death, 
page, 249  In death prosperity doth nothing profit, nor adversity hurt. 
260  The conclusion of those things, which have been spoken of in this second part of the first book. 
261  Virtue hath but one inconvenience; that is, that it is not well known, 
262     

The third part of the first Book.  
In which, answer is made to all those excuses, by which those men are wont to excuse and defend themselves, who will not embrace Virtue. page, 265  
The Chapters of the third part.  


The 25. Chapter.  Against the first excuse of those, who defer and put of from day to day the amendment of their lives, and the embracing of Virtue, 
ibidem   

The matters handled in this Chapter.  divers refuges and evasions of sinners, 
ibidem  Against them that defer their repentance, 
266  The state of the question handled in this Chapter, 
267  The just judgement of God. 
268  Causes from whence the difficulty of conversion ariseth, 
ibidem  The first cause is an evil habit, and a naughty custom of a life wickedly and ungraciously led. 
ibidem  The second cause is the power of the devil, 
269  The third cause, by reason God is far of from a soul polluted with the filth of sin. 
ibidem  The fourth cause, is the corruption of the powers of our soul, 
ibidem  Whether now or hereafter it is more easy to turn unto God. 
ibidem  The force of evil custom, 
272  The Allegory of Lazarus being four days dead. 
273  The loss of time 
ibid.  The sins which we commit, we shall hereafter deplore and lament in vain. 
274  The relics of sin remain after the sin is committed. 
27●  How absurd a thing it is to reserve repentance for old age. 
ibidem  The greatness of the satisfaction that God requireth of sinners. 
276  Deferring of repentance is a certain infidelity, 
ibidem  Repentance is not to be deferred in regard of benefits received at God's hand. 
ibidem  Repentance is not be deferred in regard of predestination. 
277.  We offer the best part of our life to the world, & the worst to God. 
ibid.  What we own unto God in respect of our redemption. 
278  An excellent exposition of a place in the twelfth of Ecclesiastes. 
ibidem  The conclusion of the first objection. 
279    


The 26. Chapter.  Against them that defer their repentance to the hour of death. 
280   

The matters handled in this Chapter.  It is dangerous to dispute of final repentance. 
ibidem  Authorities of certain Fathers concerning final repentance. 
281  To be converted what it is, 
ibidem  To die well is an Art, which ought to be learned all the life long. 
285  The authority of School Doctors concerning final repentance 
286  The conclusion of Scotus; that repentance made at the point of death, and in extremity, is seldom true, which he proveth by four reasons or arguments. 
ibidem  The first reason of the Shoole-man is the great perturbations, which arise out of the greatness of griefs, sickness, and the presence of death. 
ibidem  The evil disposition and temperature of the body is an impediment of contemplation. 
287  The second reason of the Schoolman is, that such repentance seemeth to be brought forth not of will, but of compulsion, whereas repentance ought to be voluntary. 
ibidem  The third reason of the Schoolman is drawn from the custom of sinning. 
289  His fourth reason is founded in the quality of the valour of the works, which are commonly done at the hour of death. 
290  Certain authorities of the holy Scripture confirming the precedent sentences of the Doctors. 
291  Answers to certain objections. 
294  Many miraculous and wonderful things reserved to the coming of Christ; among which the saving of the thief on the Cross was one. 
ibidem  The judgements of God. 
295  An objection of the repentance of the Ninivites, with an answer to it. 
page, 296  The conclusion of the former disputation. 
ibidem    


The 27. chapter.  Against them that through the hope of the divine mercy, do continue & persevere in their sins. 
page, 298.   

The matters handled in this Chapter.  The difference between the true Prophets, and the false. 
299  Whence the Divine justice is known. 
300  All men ought to fear. 
ibidem  Whence fear is engendered. 
301  Of the works of the Divine justice, whereof mention is made in the holy Scripture. 
ibidem  The beginning of the ways of the Lord. 
ibid.  The fall of devils. 
ibid.  The fall of Adam. 
ibidem  The hidden and secret judgements of God. 
page, 103  Of the works of the Divine justice, which are seen in this world. 
304  The great infidelity of men. 
305  What it is to trust in God. 
312  The conclusion of all those things, which have been spoken in this chapter. 
ibidem  The promises of God belong to the righteous, and the threatenings to the unrighteous. 
ibidem    


The 28. chapter.  Against them that excuse themselves, saying, that the way of Virtue is rough, sharp, and difficult. 
page, 314   

The matters handled in this Chapter.  Virtue is a friend unto reason. 
ibidem  How the grace given us by Christ, doth make the way of Virtue easy & pleasant. 
315  From whence the difficulty of Virtue ariseth. 
317  An answer to certain objections. 
319  For what end the relics of sins and evil appetites remain in us. 
ibid.  Another objection, with the answer. 
320  Spiritual circumcision. 
321  The commandments of God are not impossible. 
322  How charity maketh the way easy and pleasant, which leadeth unto heaven. 
323  The cheerfulness of Saint Laurence in his martyrdom. 
page, 324  Those things which are unclean to the world, are clean to the righteous. 
ibidem.  Of other things which make the way of salvation easy and sweet. 
325.  The way of the wicked is hard and difficult. 
326  All the precedent matters are proved by examples to be true. 
328  The great changes and alterations, which the hand of the highest worketh. 
329  Th● disciples of Christ were on a sudden made learned. 
ibidem  The conversion of Saint Cyprian. 
330  The conversion of Saint Augustine. 
331    


The 29. Chapter.  Against them that fear to enter into the way of Virtue for the love of this world. 
page, 335.   

The matters handled in this Chapter.  What evils are in the world. 
ibidem  How short the felicity of this world is. 
336  No felicity of the world is lasting. 
ibidem  Of the great miseries, that are mingled with worldly felicities. 
337  Some miseries are common both to the good and bad, some proper only to the wicked. 
338  Evils of God. 
page, 339,  Punishments are inflicted upon the wicked by the Ministers of God, 
340  The evils that passions and affections bring. 
ibidem  Of the multitude of the snares and dangers of this world. 
ibidem  Of the blindness and darkness of this world, 
page, 342  The blindness of men. 
342  Of the multitude of sins that are in this world. 
page, 343  How deceaucable the felitie of the world is. 
345  The conclusion of all this aforesaid. 
348  What the world is. 
ibidem  The world is a hell. 
349  That true rest and tranquillity, is found in God alone. 
349  Obiective beatitude. 
ibidem  Only God can satisfy the hart of man. 
page, 350  The nature of the Seaman's Needle. 
ibidem  Saint Gregory deplored the loss of his quiet and sweet solitary life. 
351.  Those things which have been spoken, are proved by examples. 
ibid.  No man happy in this world. 
353  The world is an hypocrite. 
354  The conclusion of the first Book. 
356  In Virtue all perfections are found. 
357  Virtue is loved in an enemy. 
ibidem.     

THE SECOND BOOK.  
THE Prologue of the second Book. 
page, 365,  Matters handled in the Prologue. The division of the second book into two parts. 
ibidem   

¶ The Chapters of the second Book.  In the second book, doctrine appertaining unto Virtue is handled, and divers instructions are set down, which teach how a man at the length may come unto Virtue. 
366   


The first Chapter.  The first advice and instruction, which is very necessary for that man that desireth to serve God. 
ibidem    


The second Chapter.  Of the second instruction and advice, which that man must follow, who will come to the service of God. 
367   

Matters handled in this Chapter.  Evil custom. 
page, 368,  The world, 
ibidem.  The devil. 
ibidem.  More for us then against us. 
369     

The first part of the second Book:  
Which entreateth of vices and their remedies. 
370   


The third Chapter.  Of the firm and resolute purpose, which a Christian ought to have, that he may not do any thing hereafter, which is sin. 
ibidem   

The matters handled in this Chapter.  A firm resolution is to be planted in the soul. 
ibidem  The proposition of the second Book. 
page, 374    


The fourth chapter.  Of the remedies against Pride. 
375   

The matters handled in this Chapter.  The definition of Pride. 
376  The saying of Tigranes, King of the Armenians, concerning a diadem. 
page, 379  Other remedies against Pride, more particular. 
381    


The fift chapter.  Of the remedies against Covetousness. 
384   

The matters handled in this Chapter.  Christ an example of poverty. 
ibidem  How unworthy and how vild a thing it is to lose thy soul for gold. 
385  Riches bring many evils and inconveniences with them. 
ibidem  Riches do not satisfy the appetite. 
386  Riches are not safe. 
ibidem  Riches profit nothing in death. 
387  Riches are remedies and releefes of man's misery, and not instruments of pleasure. 
page, 388  Rich men may be saved. 
389  That no man ought to detain goods that are not his own, their Lord & Master being either against it, or not knowing of it. 
ibid.  Hirelings are not to be defrauded of their wages. 
390  Wills and testaments are speedily to be discharged. 
ibidem.  It is a joyful and a pleasant thing, not to be endangered or indebted to others. 
391    


The sixth chapter.  Remedies against Luxury. 
page, 391   

The matters handled in this Chapter.  The combat of Chastity is difficult. 
ibidem  Luxury polluteth the lively Temple of God. 
page, 392  The beginning of Luxury is pleasant, but the end is bitter. 
ibidem  Mischiefs joined to this vice. 
393  The chaste begin an Angel's life in this life. 
394  Other kind of remedies against Luxury. 
page, 395  The outward senses are to be kept. 
page, 396  The presence of God, of thy Angel, and of the devil, is to be thought upon. 
ibidem  It is dangerous for a man alone, to speak with a woman alone. 
397    


The seventh Chapter.  Remedies against envy. 
page, 398   

The matters handled in this Chapter.  Envy is familiar with every age and person. 
ibidem  Envious men are like unto the devil. 
400  We must not envy the virtues of our neighbour. 
ibidem  By charity other men's good things are made ours. 
401  The mischiefs of envy. 
ibidem  Envy is a just sin; and how it is meant. 
ibidem  An objection with the answer. 
402    


The eight Chapter.  Of the remedies against Gluttony. 
403   

The matters handled in this Chapter.  Gluttony the cause of death. 
ibidem  The Abstinence of Christ. 
ibidem  The Abstinence of the holy Fathers. 
404  The delight of gluttony is very short, 
ibidem  We must be wary in the refection of our bodies 
405  How man is reform. 
406    


The ninth Chapter.  Remedies against anger, hatred, and emnities, which arise of anger and wrath. 
406   

The matters handled in this Chapter.  Man is more wrathful than beasts. 
407  Man hath no weapons given him of nature. 
ibidem  The anger of a certain Lion, out of Elianus 
ibidem  We must forbear and pardon after the example of Christ. 
408  An angry man is without the grace and favour of God. 
ibidem  How we must revenge, 
409  Self-love is to be pulled up by the roots. 
410  We must do nothing in our anger. 
ibidem  The counsel of Athenodorus the Philosopher, unto Augustus the Emperor how to avoid anger, 
ibidem  In the time of anger we must decree of nothing. 
ibidem  Another advice how to avoid anger. 
411    


The tenth Chapter.  Remedies against Idleness. 
411   

The matters handled in this Chapter.  The labours of Christ. 
412  The labours of the Saints. 
ibidem  Nothing created to be idle. 
ibidem  Great repentance is required for sins. 
413  The saying of a godly man as concerning time misspent. 
ibidem  Without perseverance there is no salvation. 
414  Very good and wholesome counsel. 
ibidem  After victory a new war approacheth. 
ibidem  How temptation is to be turned into good. 
415    


The eleventh Chapter.  Of other kinds of sins; which a good Christian ought to eschew. 
416   

The matters handled in this Chapter.  We must not swear by the life of another. 
417  Of murmuring, detraction, and rash judgement, 
ibidem  Three evils spring from murmuring. 
418  The first evil is detraction and backbiting. 
ibidem  The second evil is, that it hurts three; the speaker, the hearer, and him, whom the words are spoken of. 
ibidem  The third evil, it maketh the murmurer execrable and infamous among men. 
419  The greatest sovereignty is, to be able to rule thy tongue. 
420  Murmurers and detractors are not to be heard. 
ibidem  How a backbiter and a detractor is to be reproved. 
421  Scandal that comes by detraction. 
ibidem  Against jesters and jibers. 
422  Of rash judgement; and of the precepts of the Church. 
ibidem  Four precepts of the Church. 
ibidem  Householders ought to look that their families keep the Sabaoth. 
423  Of other kind of sins, which because they seem small, therefore the world maketh no account to commit them. 
ibidem  The hurt that the sins bring to the soul, which we make so small account of. 
424  In what things these sins are committed. 
ibidem    


The twelfth Chapter.  Of other shorter remedies against all kind of sins, but most especially against the seven capital sins. 
424   

The matters handled in this Chapter.  Pride objecteth; True humility answereth. 
426  Vainglory objecteth; The fear of the Lord answereth. 
ibidem  Sergeant Religion objecteth; True Religion answereth. 
427  Disobedience objecteth; Blessed subjection answereth. 
ibidem  Envy objecteth; Congratulation for thy brother's good answereth. 
ibidem  Hatred objecteth; True Charity answereth. 
428  Detraction objecteth; The liberty of just and upright correction answereth. 
ibidem  Anger objecteth; Patience answereth. 
429  frowardness and malapertness objecteth; Meekness and gentleness answereth. 
430  Swelling loftiness objecteth; Humble satisfaction, which would content all, answereth. 
ibidem  sorrowfulness objecteth; Spiritual joy answereth. 
ibidem  Drowsiness and Idleness objecteth; The exercise of Virtue answereth. 
431  Dissolute wandering objecteth; Firm stability answereth, 
ibidem  Desperation objecteth: The assurance of Hope answereth. 
432  Covetousness objecteth; The contempt of the world answereth. 
433  Gluttony objecteth; Temperance answereth. 
ibidem  Vain foolish mirth objecteth; Moderate sadness answereth. 
ibidem  Many words and much babbling objecteth; Discrete taciturnity answereth. 
434  Luxury objecteth; Undefiled Chastity answereth. 
ibidem  Spiritual fornication objecteth: cleanness and purity of hart answereth. 
ibidem  The love of this world objecteth; The love of the heavenly Country answereth. 
435  The conclusion of the first part of the second book. 
426     

The second part of the second Book:  
In which we entreat of the exercise of virtues. 
437   


The thirteenth chapter.  Of the three kind of virtues, in which the whole sum of Christian righteousness is contained. 
ibidem   

The matters handled in this Chapter.  The duties of justice; to wit, towards ourselves, towards our neighbour, and towards God. 
ibidem    


The fourteenth chapter.  Of the bond and duty of man towards himself. 
438   

The matters handled in this Chapter.  The parts to be reform in man. 
ibidem  Of the reforming of the body. 
ibidem  What manner of conversation man ought to have. 
ibidem  A Caution. 
439  The three fruits of modesty. 
440  Of the virtue of Abstinence. 
441  The body ought to be handled austerely. 
ibidem  Rules to be observed in eating. 
ibidem  Gluttony is a deceitful pretender of that which is not. 
443  The touch and the taste are the ignoblest senses. 
ibidem  The pleasure of the taste is short. 
444  Wine immoderately taken how dangerous. 
ibidem  The Vine bringeth forth three kind of Grapes. 
445  Wine is a very bad counsellor. 
ibidem  Much talk is to be avoided. 
ibidem  Saint Augustine's Distichon, written in his dining chamber. 
446  Of the keeping of the senses. 
447  At the time of prayer the eyes are especially to be kept. 
ibidem  The ears are to be kept. 
ibidem  The smelling is to be ordered, 
448  The taste is to be moderated. 
ibidem  Of the keeping of the tongue. 
ibidem  Four things are to be observed in speaking; the matter, the manner, the time, and the intent. 
ibidem  Of the mortification of the affections. 
450  The evils and mischiefs of our own will. 
ibidem  The inferior part of the soul is to be watched and kept. 
ibidem  The difference between the sons of God, & the children of the world. 
451  With what affections we are especially to war. 
452  Of the reforming of the Will. 
ibidem  How the superior part of the soul is to be reform. 
ibidem  The poverty of the spirit. 
453  Of the reforming of the Imagination. 
454  The Imagination is a wanderer and a fugitive. 
155  Of the reforming of the understanding, and of the duties of wisdom. 
456  The duty and office of wisdom. 
ibidem  Wisdom is the Captain and guide of other virtues. 
ibidem  No man hurteth more, than he that hurteth under the show of piety. 
459  Of the wisdom which concerneth the practice & effecting of things. 
460  What things are required for this wisdom. 
ibidem  Four stepdames of wisdom. 
461  Virtue hateth extremes. 
ibidem  Antiquity doth not patronise nor uphold sin. 
ibidem  Apparences of things do often deceive us. 
ibidem  In what a man ought to be circumspect. 
ibidem  Of certain means by which wisdom is gotten. 
462  Every opinion is not to be followed. 
ibidem    


The fifteenth chapter.  Of that which man oweth unto his neighbour. 
463   

The matters handled in this Chapter.  The second part of justice. 
ibidem  Of the duties of Charity. 
465  Charity is not a naked and a bare affection. 
ibidem  Six duties of Charity. 
ibidem  The negative duties of Charity. 
466  We must have the hart of a mother towards our neighbour. 
ibidem  How such an hart is to be purchased. 
467  All things common to us with our neighbour. 
468    


The sixteenth chapter.  Of that which man oweth unto God. 
469   

The matters handled in this Chapter.  We must have such an hart towards God, as a son hath towards his parents. 
ibidem  Nine virtues are required to prepare and furnish such an hart. 
470  1. The love of God. 
ibidem  2. Fear and reverence 
ibidem  How fear is bred in us. 
page, 471  3. Trust and confidence. 
ibidem  The merits of Christ. 
473  4. The zeal of God's honour. 
ibidem  5. The purity of the intent. 
474  The intent approveth and commendeth the work. 
475  With what intent good is to be done. 
ibidem  A pure intent is to be craved of God. 
476  6. Prayer. 
ibidem  7. Thanksgiving. 
ibidem  8. Obedience. 
477  Of the four degrees of obedience. 
ibidem  9 Patience. 
480  Of patience in adversity. 
ibidem  A man must be armed against all evils that may betide him. 
483  Three degrees of patience. 
484    


The seventeenth chapter.  Of the bond and duty of divers estates. 
486   

The matters handled in this Chapter.  What is meet for Rulers and Overseers. 
ibidem  The duty of a subject. 
ibidem  Three degrees of this obedience. 
487  The duty of a good Matron. 
ibidem  The duty of a Master of a family. 
488    


The eyghteenth chapter.  The first admonition, in what esteem and price virtues are to be had, that this rule may be better understood. 
489   

The matters handled in this Chapter.  The twofold order of virtues. 
490  The internal virtues are more excellent than the external. 
ibidem  The affection of devotion how tender and delicate it is. 
493  The difference between the outward virtues and the inward. 
494  Two extremes in the estimation of virtues. 
495    


The nineteenth chapter.  Four very profitable instructions, which are derived out of the precedent doctrine. 
496   

The matters handled in this Chapter.  The external virtues are to be joined to the internal. 
ibidem  Internal virtues are less known then external. 
497  A twofold righteousness. 
499  What evils do arise from false righteousness. 
501  Two kinds of hypocrisy. 
502  Who is hot, cold, and luke warm. 
503  The reason, why the luke warm are in worse estate than the cold. 
ibidem  The world hath always been set upon mischief. 
504    


The twentieth chapter.  The second admonition, wherein is handled the diversity of estates, and sundry manners of living in the church. 
507   

The matters handled in this Chapter.  divers means to obtain grace. 
page, 508  Every one likes his own way best. 
ibidem  Every one praiseth that Science wherein he excelleth. 
509  The variety of grace by nature. 
510  Variety of nature by grace, and why God would ha●● variety of gifts in his Church. 
511  There is a certain diversity in the creatures. 
511  It is an evil thing to envy our neighbour. 
512    


The 21. chapter.  The third admonition is of the care & watch, which a religious man ought to have over his actions. 
514   

The matters handled in this Chapter.  Continual care is a general virtue. 
ibidem  In the beginning of our conversion we must walk warily and circumspectly. 
515  Certain counsels. 
516    


The 22. chapter.  The fourth admonition of the fortitude, which is necessary for them, that aspire unto Virtue. 
517   

The matter's handled in this Chapter.  Two cifficulties in Virtue. 
ibidem  Virtue is hard and difficult. 
518  The error of them which forthwith in the beginning of their conversion do seek for peace. 
ibidem  Of the means by which this fortitude is obtained. 
519  The sluggard flieth from Virtue by reason of the difficulty. 
520  The fervent desire of some to serve God. 
ibidem  The sundry and manifold trials and torments of Martyrs. 
521  The cruel Martyrdom of constant and religious Corona. 
522  An horrible kind of Martyrdom in Nicomedia. 
ibidem.   
FINIS.