¶ A treatise containing certain meditations of true & perfect consolation, declared in two tables, the first, is the consideration of the eveles, which hap to us, the second of the good which we receive, set forth for the consolation & comfort of all those that are laden & do labour to be eased.  
written in the French tongue, and translated in to English by Robert Fills.   

TO THE RIGHT ●…norable & my singular good ●…de, the Lord Roberte ●…ley, Master of the Queen's ●…sties Horse, Knight of the most no●…dre of the Garter, and one of the ●…nes majesties privy Council, Robert Fills wisheth increase of Honour long to indute.  
IN reading over divers books in the time of the late persecution, there came one little treatise too my hands written in the French tongue wherein (above the rest) I took most pleasure and found chiefest comfort in that miserable time, and being not fully satisfied with the often reading thereof: I took in hand for to translate it into the English tongue, for mine own use only, thinking thereby to imprint it the more lively in my mind, being not determined to have published it abroad until a certain friend by chance found it among other of my books, willed me, and as it were urged me not to keep back so excellent a treasure from the people of God. At last (being overcome) I condescended to set it forth in print, devising with myself to choose a patron whose honourable name & renown might be an occasion somewhat to stop the mouth of the sycophant & privy biter, I could not devise one more meeter, and to whom this work more aptlier doth agree nor whose estate is more livelier paited for thee: then is in this little volume, wherefore taking courage of your accustomable benevolent kindness towards me, I have per formed my device, desiring your honour to accept my meaning and to be are with my rudeness.  
●…he apostle. In the 15. to the Ro●…nes, declaring the chief con●…ion 
Ro. 15.  of a christian, saith. My br●…n. What so ever things are ●…ten aforetime are written for learning, that by patience and ●…solatiō in the scripture we might ●…ne hope. In which words he ●…clareth, that we ought to seek ●…r comforts In the holy scriptu●…s. But we must take heed, for the ●…riptures do oft use a double fy●…re or manner of speaking, shew●…g unto me as it were a double ●…irrour to look in, of things tempered 〈…〉 mingled together (that is to say) ●…f good and evil, as the wise man ●…ith, in the day of evil: remember ●…he good, and in the prosperous dai●…s remember adversity. The holy ●…host knowing the affection of man 〈…〉 be without measure, and to esty●…ate things according to his own ●…pinion, assayeth with all possible means too withdraw man from his vain estimation and affection of earthly things so that the affection being taken away, all things willbe indifferent. But such an alteration and channge can not come but by the word of God, and of good right we ought too seek no other consolation or rule to guide us but the scripture, which in the day of adversity bringeth us to consider the prosperity which either is present or to come, and likewise in the day of prosperity doth call us back to consider adversity. Also the spirit of God speaking it by the mouth of wise Solomon, giveth us too understand that the joy of man is compassed with sorrow, and also sadness, sorrow and displeasure, be always joined and linked together with some mirth & pleasure, that hardly can man declare the end of one or the beginning of the other, in such marvelous wise is anger, sorrow & ●…es, aptly joined and linked with 〈◊〉 beautiful colour of joy and ple●…, and not only linked or joined: 〈◊〉 rather mingled or confounded 〈◊〉 one into the other, so that it is ●…possible to find in this mortal ●…e, any little spark of the one: but is mingled with the other, the ●…ery heathen know this. For a ●…reeke Poet said that the pleasure ●…f this world was not the true ple●…re: but was sorrow clothed in pleasures garmentis, and showeth in ●…is manner. He said that when the ●…essel that Pandora brought on earth was opened, whereby all the mischiefs and humane misery went forth & then pleasure went forth also, & going a broad in the world: he began by all means to draw men ●…nto him, who began to follow him in such sort that none went any more into heaven. Wherefore Jupiter thought to take pleasure from the earth and to bring him again into heaven, and thereupon sent the nine Muses for him, who with their melody drew him again into heaven causing him yet before, to leave his apparel behind him on earth, because into heaven entereth no corrupt deckings. Sorrow in this mean time wandering abroad in the world, found this apparel, and thinking that if he clothed himself therein, he should not so be chased and driven from every man, & not being known: he put it on his back, & so ever after he hath gone about the world clothed in pleasures apparel, deceiving men continually. Meaning by this that all things that men take for pleasure bring them sorrow, and the pleasuris of this world, too be none other but sorrows clothed and covered with a very small delight, whereby men 〈…〉 deceived eudevour them 〈…〉 to seek them and find in the ●…ore sorrow than delight. And ●…s the holy Ghost saith, that 〈…〉 accompanied with sorrow, he ●…eth according to our rude vn●…nding. The eye of our mindis ●…e soon be dazzled with the be●…ng of some sudden joy, yet in ●…tinent it shall perceive that his ●…ine joy is accompanied with ●…we, even as is the shadow folo●…g the body, and how contrary ●…er these things seem to be, 〈…〉 nevertheless they be ever knit ●…ether, but this can not be per●…ued but with a christian eye, light ●…d by faith and which is excersi●d to contemplate this divine sun ●…ning in the holy scriptures, the ●…ly ghost teacheth us this coniunc 〈…〉 in a number of places in the ●…ripture, but if this conjunction be ●…eruelous, let us not muse at it, For the worker is marvelous. For if in one person he knew how to join the divinity and humanity: wherefore can he not aswell join in us, sorrow and joy, heaviness & gladness, sweetness and bitterness? Hath he not by a supernatural coupling united, death and life, hell and heaven, and in general all other things, which be directly contrary after our judgements? This is the incomprehensible divine wisdom of God, which maketh unequal things equal, in such manner as our dull understanding can never comprehend such a marvelous discord, according. The holy Ghost is the only schoolmaster to teach ●s this lesson in the holy scripturis.  
The kingly Prophet David, declareth these things notably, saying. Alas Lord, how great are the tribulations which thou hast thewed me? and being converted hast ●…ened me, and also saith. Thou 〈…〉 taken me out of the depth 〈…〉 earth. Consider these words ●…e import on the one side ex●… despair and fearful trouble: ●…n the other side singular mer●…d consolation. And what shall ●…eak of King Czechias? which ●…er he was overwhelmed with ●…nesse and death, looking for de●… vengeance) crying out unto 〈…〉, and said, Alas Lord answer ●…me. And suddenly cried what shall ●…y to him? or what answer shall 〈…〉 made for me? It is he that hath ●…ought this evil upon me. Thus be ●…g oppressed with sorrow and grief ●…nfessed that no man could deli●…r him, and said. I will yet have ●…y recourse unto God, and in thus ●…ying: he declareth a certain firm ●…d sure trust and hope, yet suden●… he saith. Alas, Lord answer for ●…e, and again as one being cast of & discomfiited coplaineth moorningly, I know well that none other but he can deliver me, but what then? it is he himself that pursueth me, he hath pronounced my death, what shall I say unto him to cause him too revoke the sentence? what shall he say unto me? He is my counterparty, and my judge. here we may see these two passions, directly contrary in one soul. Now considering these two contrary operations within a man and the tormoiling between hope and despair, which been so out ragious, sudden and unmesarable so that there is no man, but it maketh him amazed when he cometh to consider it as it is. Saint Paul to the Romans, after that he had enclosed all under sin and damnation, as one being ravished beside or above himself, cried out, saying  
O pronfound greatness of the wisdom, riches & knowledge of God. ●ow incomprehensible are his judgements 
Ro. 11.  and his ways past finding ●ut? And so concludeth, that all things be of God, by God and in God. It appeareth that S. Paul felt ●underful things in himself. For suddenly from the depth of Hell, and ●he knowledge of sin, he erecteth ●im self up above the heavens, and ●andreth, in his spirit contemplating the high and marvelous diui●itye of God after an unspeakable manner. Now here may we learn ●ot too be careful for ourselves or to have respect to our own misery ●or infermitye, but ask of God our good father and he will not fail us but with speed will exalt us into the most blessed and happy fruition of his divinity. But we cannot rightly desire the mercy and goodness of God, except we hate our own sinful wicked life: and we can not hate our sin and wickedness: except we have the true knowledge & feeling thereof. And we cannot know it nor feel it: with out his contrary, which is the great mercy and infinite goodness of God. But so long as our soul doth dwell and abide captive & detained with in this miserable body of fin as a wanderer in the desert or as a pilgrim or wayfaring man: there shallbe alwaise relics of sin remaining within us. The spiritual Philistines & amalechites do war continually against us until we come to the land of promission during which time: it will be needful for us to know our own misery and evils, always aspiring too the mercy and goodness of God. And by this means this contradiction aforesaid shallbe to us both more tolerable & easy to be borne, which as we have said ceaseth not too strive in a christian 〈…〉. And that man which fee●…t this within himself is but 〈…〉 souldioure, and rather a ●…n, in name: then in conuer●… and good life. O Lord God ●…uely is this contradiction a●…id proved and found hear ●…g us in this common wealth of ●…and? For in what quietness & ●…quillity have we lived sense th● 〈…〉 of our most noble Queen? 〈…〉 what security have we lulled ●…elues a sleep, and looking as it 〈…〉 for Mountains of gold? for ●…ing God and his word, or at 〈…〉 making no great account of ●…n, and all sudenlye, in the mid●… of our secure life: we are stri●… with Hunger, Pestilence, and ●…oord. The like plagues for sin 〈…〉 often to be seen in the scriptu●…. For in the time of king David ●…ong the Jews common wealth ●…n they had overcome their enemies brought home the ark of God and were become wealthy & ri●che then they grew into security, and all suddenly the Plague of God fell upon them, and there died in Israel seventy thousand men, and God would have destroyed all Jerusalem likewise, had he not in the midst of his fury remembered mercy. I pray you, what hath wealth and security brought us unto here in england? Hath it not brought contempt of the Ministers and word of God? Nay hath it not brought contempt and disobedience both of the Magistrate and the laws?  
Where ever was there so much▪ crying out against sin? so many exhortations? so many good books set forth? and all for the suppression of wickedness & sin: but never the better but rather the worse. Altogether (a few exceptid), from the highest to the lowest, have as it were ●ent themselves and determined ●o bring to poverty and in to contempt the Ministers of the word of God. What means is daily invented to catch & rake from them, by in ●ropriations, leasses, first fruits and tenths with many other simonical means, to impoveryshe them and discourage other which would enter therintto? But those that labour and be so diligent too dispute and reason their case (pretending to bring the ministry too the same rule and estate that Christ & his Apostles were) will in the end say as the Jews said of Christ & his Apostles, away with these fellows they are not worthy to live among us, shall these beggarly rascals teach us our duty? this willbe the end of your pretence. O Lord in what reverence had the Jews their Ministers? How were they provided for? Likewise in the primitive Christian church how were they adorned with reverence and livings as is yet too be seen? yea the very Heathen and Infidels had their ministers in estimation and provided for them, and shall we now that proofs so much christianity seek by all means to over throw and bring to nothing our ministers? the Minister being contemned: his preaching shallbe little esteemed. This is the way to overthrow the wurd of God, and bring us too brutality, for where preaching ceaseth the people perish, as saith Solomon. But some will object and say, that riches corrupteth the Ministers and hindereth their vocation and that they become covetous and more careful than any other, and that a poor estate is best for them. I answer that my meaning is not to enrich any greedy or covetous Minister, but wish ●hat when any such springeth up ●n wealth whereby his vocation is neglected: that some good ordinaun●is were provided in that behalf for to suppress and keep back the greedy desire of such. And my desire is that those Parishes where reasonable livings and stipendꝭ were appointed by good men, in time passed for a Minister: might be reduced and brought again to the right use, & that Minister or Pastor, which would not continue and be resident among his flock: should be deprived and have no living there. Hospitality is incident to preaching, & the Pastor must aswell feed their bellies as their soulis, or else he shall do but little good among a number. But such as intend to bring the Ministry to slavery, by thrusting themselves into their livings: I trust our merciful and loving God, will prevent them and cut them of, from their wicked purposes and take mercy of his people. But now me think I hear the enemies of true religion the Papists say, these plagues are come upon us for your new learning. I answer, in the time of Papistry, yea when popery was most highest had ye no plagnes? Read Polichronicon and ye shall find that these be but trifles, in respect of those pestilencis, yea some that felt within this lx. year. And I pray you had ye no War in those days? Read sense Cxx. years and see what slaughter, what civil discords with hunger and penury happened, ●ea when ye sang mass moste highest and when your holy Father's pardons were most holiest, that men buried them with them in their graves, but what shall I say now to the City of London? The plague hath long been there among them, I believe verily and dare affirm, that God is as diligently served, and his word as sincerely preached and obeyed as ever was in this realm, (of a good numbered there) But as the holy Ghost saith. Judgement beginneth at the house of God. God doth use most commonly to begin with his own house, but after that he scoureth his enemies, and as our saviour Christ said, by those upon whom the tower of Silo fel. Suppose ye (saith he) that those were greater sinners than the other? I say nay, but except ye repent ye shall like wise perish. So may I say. Suppose ye that London hath more grievously offended then other Towns and Cities in England? I say nay, but except ye repe●t and that with speed, ye shall not escape Gods heavy hand, his sword hangeth even over your heads ready to strike, therefore let us with David prevent God's wrath with hearty prayer & every man enter into his own conscience and say. It is I (Lord) that have caused thy heavy wrath and displeasure. And leave our old Adamishe excuses and vain shiftꝭ. Let us call back again, ourselves to true fasting and prayer with hearty repentance, but I fear me popish fasting hat almost overthrown the true fast, and superstitious latten praying hath blemished the right use of prayer, so that there remaineth but only the names of fasting & prayer (to a numbered) but the effect is unknown. God bring it again to the right use, and give us hearts diligently to learn, and faithfully to practise it, so that we may turn to the Lord with all our hearts, that he may have mercy upon us and turn away those grievous plagues that we have (thorough our secure and disobedient life) most justly provoked to fall upon us. Heer● have I according to my small ability and knowledge declared the mind of Thauthour, & rendered the very wurdꝭ of his text in as plain english as I could express, such homely stuff as it is, I beseech your honour and all other that fear● God to accept it. And if ought be amiss either thorough my negligence or the printars recklessness to bear with us, or at the least to let us understand it, that if it be possible it may be amended, & I shall heartily pray for your honourꝭ prosperous estate long to continue that as ye have Godly begun not only to profess and follow: but also to defend and maintain the true professors and followers of Christ's religion, so ye may continue to the end. Amen.  
Now least by my not sufficient extolling and declaring your noble and excellent virtues (which God hath endued you with) I should rather seem to darken or shadow them, then condignly to set them forth: I leave to the Godly reader to call to mind and consider in themselves, more than I can express in words, desiring GOD that as he hath hither to fortified you with singular gifts of his holy spirit: that he will likewise arm you with the invincible constancy unto the end. For I am not ignorant how God hath tried and exercised you with many hard and sharp battles of afflictions the which your honour I know well doth not forget, but rather looketh for toabide a more sharper assault than any that is past, if God lay it upon you. Now having learned by long ●perience how necessary it is that ●od stretch forth his hand to help ●s, it shallbe moste needful to call ●pon him to grant us the gift of ●er severance and constancy, and ●or my part, I will call upon the ●orde Jesus our King, to whom GOD the Father hath given all ●owre in heaven and earth, and in ●hose hand hath put all the spiritual treasures. That it may please ●im to preserve and maintain you, long time among us to the advancement of his kingdom and continue your honour in having the victory and triumphing over Satan and his band to his glory.  
Amen.   

¶ A table of the chapters of the first part of this book.  

The first Chapter of the first consideration which is the inward evil. Fo. 1.  
The second Chapter of the second consideration which is the evil to come or before us. Fo. 4.  
The third Chapter or third consideration which is the evil passed or behind us. fo. 8.  
The fourth of the fourth consideration which is the evil or misery under us. fo. 11.  
The fift Chapter of the fift consideration which is the evil or misery on our left hand. fo. 14.  
The sixth Chapter of the sixth consideration of the evil or misery on the right hand. fo. 18.  
The seventh Chapter of the seventh consideration, which is the evil or misery above us. fo. 23.    

The table of the second part.  

The first Chapter of the first con●eration which is the good with ● us. fo. 27.  
The second Chapter of the se●ond consideration, the which is ●he good to come or before us. fo. 33.  
The third Chapter of the third consideration which is the good ●assed or after us. fo. 38.  
The fourth Chapter of the fourth consideration of the good under us. folio. 42.  
The fift Chapter of the fift consideration of the good on the left ●and. fo. 46.  
The sixth Chapter of the sixth considerations of the good on the right hand. fo. 50.  
The seventh Chapter of the seventh consideration of the good which is above us. fo. 54.   
Finis.  
To the king of worlds immortal invisible, to God only be honour and glory eternally. Amen.   


¶ The i Chapter of the first considerate on which is the inwatd evil  
IT is a thing certains and most true, (whether man giveth credit thereto or not) that there cannot be in a man a greater torment or unquietness more miserable than the evils with in himself, which be so many & so great, above that he doth either feel or perceive. For if he did taste or feel them: he should feel Hel. For in a certain manner, a man hath Hell within himself. The question is, how or by what means, the Prophet saith all men are liars? and again. The living man is but vanity. Now to be a liar and vain: is to be void of the truth, and of the perfit substance. And to be without truth and perfection: is to be without God and to be lost. And what is that but to be in Hell and dampened? And for this cause God doth chastise us benignly and meekly, discovering unto us the least evils, and chargeth us but with the lightest, knowing that if he brought a man to the full knowledge of his sin and evil: he should perish in a moment, and to sum he permitteth and giveth to feel it. Of whom it is said. He leadeth to hell, and bringeth out again. Wherefore these which call corporal tribulation a certain advertisement of the inward evil, say well. And the apostle to the hebrews calleth them Fatherly corrections of God, seeing he chastiseth all the children that he receiveth and doth this to th'end, that by his loving corrections of light evils: he putteth back the great and he●y evils that we never feel them, as it is said. Folly sticketh in the heart of the Child, but the rod of correction driveth it away. The Parentis truly loving their Children be more grieved with them if they be thieves or of a wicked life: then if they were wounded or hurt in body. Yea they do ra●her beat them and punish them themselves, that they should not become ●icked. What letteth them that the depth of evil & misery is not felt? That is ●s I have said, by the disposition of God. That man should not fall, in seeing ●nd feeling his secret evils. For God shadoweth them, willing that ●hey should be looked upon by Faith, when he openeth them by sum sensible evil, and therefore in the day of ●uils or tribulation, be mindful of the prosperous or good days. And remember what a benefit it is, not to ●eele all the evils and sins. Be mindful of this benefit: and th●n shalt be less tormented, with the present sensible evil. Also the contrary. In the day of prosperity: remember the affliction and misery, that is to say.  
When thou feelest in thee the weight of evils and sin: reknowledge the good that is done to thee, and be think thee of the depth and weight of th● evils, and then thou shalt taste less of the sensible evil. It appeareth then that there is daily more insencibility of evil in man in this life, then feeling of sorrow, not that the hole heap of evils is not daily present: but that the opinion & affection of them is not daily or continually, and this is by the bountifulness of God, which hideth the evils. Now we see by this, how cruel they be against themselves, to whom it is given to contemplate the weight of their sin and evils, and how little they do esteem all that they may suffer in this life, that they might not feel their own hell. So should it be to each of us if he felt or if he gave firm credit to his inward evelles: he would gladly desire with a good will sum outward evils or grief he should so vex himself in them, and would never be so sad: as when he felt not sum outward evil, as we have know en that holy men have done, and also as we read of David in his sixth. ●…salme.  
And therefore the first comfort or ●…editation is to say to himself. O mā●…hon feelist not yet thine own evillꝭ and sin. Rejoice therefore and give thank to God that thou art not constrained to feel thy sin and evils, & by this means a small evil shallbe made light in comparison of a greater, & whereas some do say, I have merited much more grievously to be punished, yea even hell, This is easily said but intolerable to feel, and how soever this evils be hidden, nevertheless it bringeth forth perfect fruit, these fruits be far incertitude with a trembling conscience by the which the faith is assaulted as, when a man knoweth not or doubteth if God be merciful to him. This infirmity would be considered as it appertaineth with aspiritual eye, & would cause the evil corporal to be more lighter & easier, if the comparison be made as it is required Beside these things: all the tragedy of the Ecclesiastes appertaineth to the inward evils. There it maketh mention of vanities so often, and affliction of the spirit. For how many councils do we take in hand, that be made void and of none effect? Of how many desires be we void of and abused? How many things see we? how many things here we that we would not, and the things that only hap after our own desire, happen as it were against our desire, though it so come that they be desirable or profitable to us? Moreover the higher that any is lifted up in his degree: so much more be all things greater, yea so much the more is such a one necessarily tossed with much more great and greater tempestꝭ, waves and storms then other which travail in the same thing, so that the Psalmist saith very well in the .103. Psalm. There are things creeping both small and great, beasts without numbered, in this sea of the world, that is to say, be infinite means of temptation. And Job also in the. 7. Chapter calleth the life of man a temptation. Now these things be not presently felt to be evil: but because that the long usage and the continuance hath caused that we make no count of them, and the things which happen very seldom doth more stur us up, so that this is true, that we do scantly feel the thousand part of our own evelles. And finally that the evils be measured, felt, and not felt, not after the measure of the fact, but by opinion and affection.   

¶ The second Chapter of the second consideration which is the evil to come or before us.  
THe present evil what so ever it be, emporteth and helpeth much if we address our eyes toward the things to come, the which be in such manner so great, and of so great number that of this only evil cometh this great and one of the principallest affections, which is called fear, and after the definition of sum which say, that fear is an infection of the evil to come, as also the Apostle saith. 11. Chapter to the Romans. lift not thyself up by pride, but fear. This evil is so much the greater: as we be, less certain what, and how much it shallbe. So that this prover be, which is commonly used in some places may be here spoken, that there is no age past scabbꝭ, the which is not withstanding a disease of young boys, yea little Children, so that there is no man (what so ever he be) that can be assured to be exempt from the evils of others, what soever they be. But all that one suffereth: an other may suffer the same also. To this appertaineth all the histories and tragedies of all worlds and all the complaintꝭ of this world. And to this appertaineth also that some do ob●…rue more then. 3. C. names of mala ●…es, by the which the human body ●…ay be tormented. Now if there be 〈…〉 many maladies, how many think ●…e that there be of other infortune ●…f goods, friends, and finally of the ●…pirit only, which is the principal, ●…nd subject to all evelles, and the one●…y retract of sorrow and misery? Now ●…he force and feeling of these evils ●…roweth so much the more: as the ●…ate is honourable which engendereth ●…t all hours, to fear poverty, sickness, ignomini and all other adversities, which may come sudainlye in an hour, as all things hang, as it were by a thread, like as it were the knife of Denis the tyrant which he hung over the head of his host. And what soever happeneth not of these things, may be esteemed as clearly gotten and a great comfort to the evil which is present. So that we ought to say with Jeremy. This cometh by the great mercy of God, that we be not utterly consumed. For which soever of these, is not come upon us: is for that the hand of the Lord, hath kept it from us, the which environeth us on every side, and defendeth us so strongly, that Satan and his evils complain, that they be so letted and prevented as it is showed in Job, whereby we see how much we are bound to love the Lord as often as none of these come upon us, and also for that the celestial Father is so well affectioned toward us admonishing us, by this only present evil: to consider how many evils be near adjoining to us, which might take us if he did not let them, as if he should say to us. Satan with his confusion of evelles doth search thee, desiring to fan thee, but I have blind fold the sea, and have said to it. Thy roaring waves, shall not pass nor overflow but hitherto, and shall be broken and consumed, as it is said in Job the. 38. Chap. But when none ●…f these things come to us, as when ●…od willeth so to be, yet at the lest he 〈…〉 at is called the greatest of all terri●…e things (that is death) faileth not 〈…〉 come, and no thing more incer●…aine, than the hour of death. And ●…ruly this evil is so great: that we se ●…any men, that had rather live with ●…ll these aforesaid evils and misery ●…s, then once to die & end all this misery. And the scripture also bringeth ●…s to this only (that is fear) saying.  
Be mindful of the end, & thou shalt ●…ot sin. Let us well remember our selves how many Meditations have been made, how many means hath been invented, how many bookꝭ composed, how many remedies searched for to return man from his sin to render the world contemptible, to moderate the passions and evelles & to comfort the afflicted, nevertheless of necessity death once must come. Theris no man, which desireth not rather to suffer (if it might be) all these evils & more sorrows & miseries, to avoid death. The saints feared death. Jesus Christ himself, had it in such horror that his soul was heavy, yea so heavy that drops of blood, dropped from his most holy body, insomuch that our good and merciful God showeth that there is no evil in the which is more need to comfort the feeble and weak then in this evil, as is to be seen hereafter. As now all these things, be common too all men, as be also the benefits of health, comen in the same evils to them. Moreover the christians have a new and needful cause to have in horror and too fear the evil to come, the which nevertheless doth surmount all the evelles afore said, which is that saint Paul deseribeth in the. 10. Chapter of the. 1. to the Corinthians, saying. He that standeth: let him take heed that he fall not. The way is hilding and the path slippery, our enemy is so puissant, yea armed with our own proper force and strength, that is to say, with our own flesh and with all our wicked affections, garnished with a numbered of worldly armours, having the voluptnous delights and pleasures on the right-hand: and many wicked wills and desires on the left hand, beside wicked carnal concupiscence with the which he is garnished, and he having such boldness to noy, to deceive, and destroy us in a thousand sations and ways. We live so that we be not assured of our good purposes nor intents, not the minute of an hour. Saint Cyprian reciteth many like things in his book of mortality, and she with that we must think upon death, as that that cometh suddenly to dispatch these evelles. Now this cometh customably to those that consider diligently in their minds, these infinite dangers of hell, having their hearts firm & constant. We see that often times, they desire to be loosed out of this prison of the body, despising life and death, that is to say, all these aforesaid evils, to the end to be delivered from this burden of sin, in the which they be in, as we have said in the first speculation, and into which they may fall into, where of we will hereafter speak. And so these two reasons be most true, not only to desire the death: but also to despise all the evils, and more strongly to bear easily one only evil. If the Lord doth so graciously move any man: as it is verily a gift of God to be moved with these things, for he that is a right Christian, doth not only desire to be sick: but also to die, seeing himself, and feeling to be in sin, when he is in health, and also seeing himself at every hour ready too fall into greater and a greater number of evils and sins, and to do without ceasing things contrary to the will of his celestial Father, ●…hiche is so loving. Saint Paul be▪ ●…g moved, with such a burning de●…re, after he had complained, that he ●…ould not finish the good that he ●…ould do, but to do the evil he would ●…ot: maketh an exclamation, saying. 〈…〉 miserable that I am, who shall de●…iuer me from this body of death? Thanks and praise to God by Jesus Christ, he that preferreth this evil of sin and miserable life, before the evil of death: loveth not greatly God his father, seeing that God hath ordained the death to this end, to make us an end of this evil and misery of sin, and that death should be a minister of life and right●eousnesse as shall be seen hereafter.   

¶ The third Chapter or third consideration which is the evil passed▪ or behind us.  
IN this evil shineth monste excellently, and above the others, the great bountifulness & mercy of God our father, mighty to comfort us in all our anguithes and sorrows. For there is not one of us all, that shall feel the hand of God more presently upon him: then when he calleth to memory the years of his life past. Saint Augustine saith, if the choice were given to a man, to die or to return again, to his first life, he would rather choose the death, seeing so many evils and so great dangers, that he hath passed, and with how great difficulty, and pain. The which sentence is true if it be well considered. For as we may see here, how often times that man without his own endeavour, without any care, yea with out and against his own desire, hath done and suffered many things of which if he had taken council before they were done, or that he did take council, that after the work being finished, he was constrained and abashed in himself, and to say. Too what purpose are these things happened to me? or how are they come to pass, contrary to my intent and thought? or that I have purposed far other wise. So that this proverb is true. Man purposeth and God disposeth. That is to say, he doth it otherwise, and clean contrary to that man hath purposed. So that if we had but only this to behold: we can not deny but our operations, our life and our acts to be governed by the counsel and bountiful puissance of God, & not by our own prudence. Here we may see how often times God hath been with us, when we saw him not, nor felt him, and how veritable it is that Saint Peter hath said. That the merciful God hath care for us all. Wherefore if we had neither books nor preaching, yet our own lives carried and led thorough so many evelles and dangers: would show us sufficiently the divine bountifulness of God is very near us, as though he had borne and kept us, in his bosom without our deliberation and without any feeling of us in any things, as saith Moses in Deuteronominun. 32 Chap. The Lord hath maintained and defended him, as the apple of an eye. He hath led him over all, and borne him upon his shoulders. And from thence cometh these exhortations which be contained in the Psalms. I have remembered the days past. I have meditatid all thy works, and I have thought upon the works of thy hands. I do remember all the marvels which have been from the beginning. I have been mindful of thy iudgementis and have been comforted.  
Now these things and all other like tend to this end, that we may know this, that God hath been even then present with us, when we thought not of him, and specially when it seemed he was absent from us, for he that hath received us into his protection without us, yea in so many necessities, yea in small things, and yet while it seemed that he had forsaken and left us, nevertheless he hath not thrown us of, as it is said in Esay. I have forsaken thee for a little time, but I will gather thee again in my great mercy. And let us join this to it. Who is it that hath had care for us, in so many nights while we have slept? Who hath cared for us so often and so many times, as we have felt ourselves grieved, when we wandered about in our own follies, and have done numbers of things, in the which we have not had respect to ourselves? or since what time have we had care, or taking charge of ourselves? When the avaritius man is in care and study, to gather great heaps of money, he doth diligently and earnestly study and care to seek and heap up together. Also seeing, how all our care, will we or nil we, returneth to God only, and that we be scarcely at any time left to our own councils. And yet God doth this only to instruct us and to learn us to reknowledge his great bountifulness, and that sometime we may understand how great difference there is between his care and ours. By this means it happeneth that sometime he permitteth that we be assailed with some light evil, making as though he cared not for us, but truly there is neither day night nor hour, but he careth for us, not withstanding yet he letteth and stoppeth, that all the evelles which be near us, come not all at once, to tempt us and prove us as his dear and well-beloved Children, to learn us to commit all our care to him, and to call to remembrance, our life past, and considre how much our care and study is unprofitable and impuissaunt. What do we profit, or what may we profit ourselves in all ●ur life? Behold we can not heal a ●ittle hurt on our leg or finger, no ●ot in a good space.  
Wherefore do we torment our sel●es then, in such great anxiety and ●orow at the prick of one evil or ranger? And wherefore do we not commit to our good God, the care of ●s, seeing he hath chastesed us by ●o many miseries and evils, and ●ath preserved us without our diligence, yea and also our life? We can well witness the same, to know these things, is to know the works of God, & to meditate therein is to be con●orted, but those that be ignorant ●n those things: fall into this inconvenience of whom it spoken in the. 27. Psalm, saying. Because they have ●ot understand nor known the wurkes of God, nor the wurkes of his hands: thou shalt destroy them, and not build them up. For those which do not commit unto God their care: ●ea in small points, be very unkind for all the care that God hath had, for them in all their life.   

¶ The fourth. Chapter. of the fourth consideration which is the evil or misery under us.  
hitherto we have seen no other thing in all the evils and miseries which we suffer: but the goodness of God is so favourable and so great, that among so many evelles with the which we be environed in this world, and be wholly imprisoned in the same, yea they be scarcely permitted to assail us very seldom, so that what soever evil or misery it be, which doth presently assail us: yet nevertheless it is an advertisement of a certain great gain or great goodness that God will honour us with all, when he doth not suffer that we be oppressed with the multitude of evils, in the which we be in. For what a benefit is it of God, that when one is tempted with a number of miseries and troubles, and yet is scant touched with one? Yea it is marvel, that he is not hurt of all, yea and a grace that he is not stricken and overcome utterly.  
The first evil that is under us is death, the second is hell. For if we consider the horrible death of others, by the which the wicked be punished: we shall see easily what a gain and benefit it is not to suffer that we have well merited and deserved. For how many be there which be strangled on the gallows? drowned in the water? or which have their heads cut of, which peraventure have committed less offences than we? So that the Son of God himself doth propose and paint forth their death and ignominy, before our eyes, as in a glass, in the which we may behold that we have justly deserved. for he saith in the .13. of Saint Lake after that they had spoken to him of certain Galileaus, whose blood Pylat mingled with the sacrifices. Think you (saith he) that those Galileans were greater sinners than the other, because they suffered these things? I say not so, but I say to you, that if ye repent not: ye shall all like wise perish. As also he spoke of the .18. men upon whom the tour of Silo fell, and slew them. Think ye (saith he) that these same were more culpable than all the inhabiters of Iherusalem? I say not so, but if ye repent not I tell you, that ye shall all perish. For let us not think that lighter evelles and plagues be dew to us, when we do commit sins greater and more abominable? or at the least the like sins. And the truth of God shall not be untrue, and his justice shall not be unrightwise because of us, that which hath disposed to render to every one according to his wurks, if we do not prevent ourselves, or at the least it ●…e do not endeavour ourselves paci●…ntly to suffer small and light evil and troubles. Yea how many thousands be there in hell, and in eternal damnation, which peraventure had not the thousand part of our sins?  
How many young wenches, and young boys, and those which we call innocentes? How many Munkꝭ Friars, Hermittes, priests, married folks, which seemed to serve God all their lives long, and peraventure be damned, for less offences than we have done? Let us not dissemble herein. There is but one justice of God, for all offences and sins. He hateth and condemneth equally sin, in whom soever he findetk it. Do we not see here, the inestimable bountifulness of God and great mercy, the which hath not damned us, so greatly, so many, and so often times, as we have deserved? I pray you what great thing is it, that we may suffer in all our life, in respect of the eternal pain which they suffer and namely have not deserved, but for lighter offences, & yet that not withstanding, we be free and preserved from so many evelles and miseries, the which God seemeth not to see? Now when we do lightly pass over the benefits of God, or that we do not worthly esteem them: it is a villain ingratitude and an insensible hardness of heart, and incredulity.  
Moreover here must we bring in How many Infidels? How many Jews, Gentiles, paynim, and how many of their infants to whom if the things had been given, that be given to us: they had not been in hell but in heaven, and had less offended if it be lawful so to say? Jesus Christ himself setteth before our eyes this mirror in Saint Matthew, saying. Woe be to thee Bethsaida, woe be to thee Corazim, for if thou bertnes, which have been done in you, had been done in Tire and Sidon: they had repent long agone, in sack and ashes. Nevertheless I say to you, that in the day of judgement it shallbe ca●ier for them then for you. Woe be ●o thee, O Capernaum, which art ●…ifted up to the heaven, but thou shalt be thrust down into hell, for if the virtues which have been done in thee, had been done in Sodom: peraventure they had remained to this day.  
Nevertheless I say to you, that they shallbe entreated, more easily in the day of judgement than thou. We see then what thanks and loving praises, we own to our good God, in what soever misery or evil that may come to us in this life, for scarcely there cometh not one drop of the evils that we have meritid, the which Job, compareth to the sand of the sea.   

¶ The fist Chapter of the fift consideration which is the evil or misery on our left hand.  
Here let us set before our eyes, the great numbered of the wicked adversaries, and consider first in them how many evelles, miseries, and shrewd turns they would have done unto us, and yet have not, neither to our bodies, goods, renown, nor our souls, the which they would have done but that the permission of God would not suffer them. And the greater that one hath his estate spread forth, and set in hy degree: so much the more is he subject to escarmisshes, conspirations, deceipts, detractions, and temptations of enemies, so that in all things we may know and perceive, the present hand of God, and his favourable kindness toward us. Is it then marvel, if we be then sometime stricken and scourged with one of these evelles? Also let us consider their evil purpose and intents, and lament and pity them, for they be commonly given ●p, and subject to all evelles, even as ●…e be, as is to be seen here before, not withstanding they be in this case much more miserable than we, that is to weet, without the society and brotherly fellowship of the Church, as well corporal as spiritual. And these evelles that we do suffer, is nothing in comparison of that they be in. In sin, infidelity, under the wrath of God, under the power of the devil, bond slaves, accursed, full of iniquity & sin, so that if all the world should curse them, it could not be said, to be more execrable & horrible, which if we consider well all these things as appertaineth: we shall see by and by, how great is the benignity of God, we suffering a certain little incommodity or evil of our bodies, being in faith in the kingdom of Jesus Christ, under the most blessed yoke of God, that which incommodity we can not scarcely perceive, so great is the abundaunts of the true good things. But the christian and faithful heart, aught to be moved and grieved with the missery of others, esteeming their anguishes to be his own. For as Saint Paul, in the .2. to the philippians, commandeth us to do likewise saying. Let none of you look upon the things that be his own, but of others. Let there be such affection in you as was in Jesus Christ, which although he were in the form of God: nevertheless hath taken the shape of a servant. etc. That is to say, with most humble affection, he hath clothed himself, with our shape, none other wise behaving himself in our evils, then as they had been his own proper, so forsaking and forgetting himself, and his glory, that he was form wholly to be a perfect man, seized and taken with our evelles. The faithful saints, being taken with this affection and stirred up with this consideration: have accustomably prayed, namely for the evils of their enemies, and to do all things after ●…hexample of our Lord Jesus Christ, forgetting all injuries done to them, and all their wrongis, caring for them as though they should deliver their enemies from grief and troubles, wherewith they be without comparison, more tormented and grieved than with their own proper bodily evelles, as Saint. Peter writeth of Lot in ●…is .2. Epistle, 2. Chapter, saying. Lot, being among them which day and night vexed his rightesus soul by their wicked and abominable wurkes. We see then what a lake of deep evelles appeareth here, and what occasion there is here, of pity and compassion, and also to forget ●…our own small evils, and trouble, if the charity of God be in us, and how ●…tle God permitteth us too suffer in respect of that the wicked suffer. What is the cause, that we be so sl●drely touched and moved with thes: thought? Because that the eye of our heart is not pure enough, wherewith we should see how great the misery and ignomini of man is, being wrapped under sin, that is to say, separated and alienatid from God, and possessed with the devil. For what man is he, that hath his heart so hardened, that doth not conceive a certain horror in beholding the hideous figures of these which sit & lie at the church doors and other open places having the face scabbed and eaten half of, their noses quite eaten of, the eyes tornout, and other members most horribly consumed of filthy rottenness, so that it is an horror to the body and mind, to hear them speak, and to the eye, to be hold such a fearful & grievous spectacle? Now what doth God declare by these pitiful monsters, ●utto open the eyes of our understanding to th'end that we may see how much more horrible the figure of the soul of the sinner, she with his filthy rottenness, and his stinking corruption, yea although he live in delights and pleasure, clothed bravely in s●●k and purple, covered with chains of gold, among roses, balms and sweet smells as the Son of Paradise? But what soever he be, being a sinner of this world: he is compared to one of these rotten ones. Verily these infinite evelles aswell in multitude as in greatness, being despised in others: maketh that our own evil being but small, to seem to us most great, and that there is almost none other sin but our own.  
But yet it cometh to pass that they be in much worse condition than we, namely in corporal evils. For what things (I pray you) may be to them pleasant and delectable, although they have, and obtain all that they will, their conscience not being in tranquillity and rest? Is there an evil more terrible than the tumult of a conscience full of remorse and sorrow? For Esay saith, in the 57 Chapter. The wicked be as a raging sea the which can not rest throwing out his foam and sand with terrible noise, there is no peace to the sinners, saith the Lord God. We may see in them that which is spoken in the .28. Chap. of Deuteronomium.  
The Lord shall give thee a trembling heart, unseing eyes, and a soul consumed with sorrow, and thy life shall be hanging before thee. Thou shalt fear day and night, & shalt not trust to thine own life. Thou shalt say in the morning, who shall bring me the evening? and in the evening who shall give me the morning? and that because of the fear of thy heart, for the which thou shalt be astonished because of the things that thou see'st before thine eyes. Briefly if any might see the the evils and sorrows of the wicked, with such affection as appertaineth, be it of friends or enemies not only he should forget his own: but it should seem to him that he felt nothing. But with this he should be moved with an ardent desire with Moses, and Saint Paul, destring if it were possible to die for them, and to be scraped out of the book of life, and to be alienated from Christ, as it is said in the .9. to the Romans. To the end that they might be delivered. For Jesus Christ burning with such a desire, is dead for us, and is descended into hell, leaving us an example to the end that we should be careful for the evelles of others, and of their passionnes, forgetting our own and desiring to unburden them.   

¶ The sixth Chapter of the sixth consideration of the evil or misery on the right hand.  
Our frendis be on our right hand. In whom Saint Peter declareth, that our evelles and sorrows be mollified, in the first of. S. Peter, the fift Chapter, where he saith. Resist the devil, being strong in faith, knowing that the same afflictions are accomplished in your brethren that be in the world. Also the Church prayeth in their prayer, ordinarily that we being provoked by the example of the saints might follow the virtue of their passions, this is that they sing. How many torments have the saints suffered to the death, that they might come assuredly to the glorious crown of martyrdom? By these canticles the church willeth us otherwise to understand then to celebrate the feasts and memories of saints, or to build them temples, altars or Images.  
But after their example we should be incited and moved to suffer the like evelles and torments that they have suffered. This was used sometimes until the superstition of man had perverted and turned all these things to Idolatry. For if we honour them with temples, altars and Images: we may rightly be called superstitious, as now in these days, we see many which deck there Images and altars and celebrate their feasts & frequent their temples. And I pray you why do they these things, but because they will not suffer the persecution which the saints by their example and memory, have showed to be suffered? But in doing these things what desire they otherwise, but the contrary of that they should desire? that is to be made unlike to them, to whom they celebrate the feast, for ●e apostle to the hebrews in the .12. Chapter, treatith very well this passage of consolation among other saying. Ye have not yet resisted to bludsheding, repugning against sin, and have forgotten the consolation which speaketh unto you, as unto children, saying. My son despise not the chastening of the Lord, neither faint when thou art corrected of him, for whom the Lord loveth: he chastsneth, and scourgeth every child that he receiveth. If ye suffer correction: God offrith himself to you as to his children. For what child is it whom the Father correcteth not? for if ye be without chastisement of the which all are partakers: then are ye bastards and not sons. Moreover. We have had to chastise us, our carnal Fathers, and have suffered them, shall not we rather suffer our heavenly Father, that we may live? But this correction for the present, seemeth not to be joyous, but rather sorrowful, but afterward it bringeth a quiet fruit of righteousness to those that be exercised therein. These be the words of the Apostle. Who will not be astonished at these wurdꝭ of the Apostle? whereby he declareth openly that those which be not corrected and chastised of God: be not the children of God. But to be more strongly comforted in this text, let us consider that those which be chastised by the hand of God, be his well-beloved and dear children, and that they be garnished and armed with the communion of all the faithful saintis and that it is not they alone that do suffer. And truly this meditation, shall moderate our pains and torment in our correction. But here let us not trouble ourselves, in that one doth suffer things less grievous & the other more hard, for temptation is given to every man by measure, and not above his strength, as it is said in the .79. Psalm. Thou hast fed us with the bread of tears, and hast given us to drink, of tears by measure. Saint Paul saith also.  
God is faithful which permitteth not, that ye be tempted and afflicted above your strength: but shall deliver you in your temptations, that ye may suffer and bear it, and in that the one doth feel or taste most grief, there hath he most fruit and help of God, in such wise, that it should see me rather to be an inequality of passions, than otherwise.  
For Saint John Baptist (which was miserably beheaded by Herod) may it not make us all astonished, that such a great & excellent parsonage as hath not been one among those that are borne of women so great, the singular friend of the spouse christ, forerunner of the Son of God, greater than all the Prophets, nevertheless was not put to death, by public sentence: nor is not accused of malice or envy, as was Jesus Christ nor yet because of the people, but for the love of a dancer, the daughter of an adulteress and in prison, this shameful death of this holy person and his life taken away so vilainly ●ud of so wicked a manner, being in ●he hands of such a most poisoned ● abominable adulterer, this aught at the least for to mitigate our evils and all our afflictions. But where was God then, which might have seen all these things? Or where was the Lord Jesus now, which hearing these things, and hath feigned to dissemble or not to hear them?  
This holy prophet and worthy man is perished as though it had been unknown to God, to man & to all other creatures. What suffer we wherein we may rejoice (or more aptly too speak) wherein we be not confounded, if we make comparison of our sufferings with his death? Well now where shall we become if we w●l nothing suffer, seeing so great and excellellent personages have suffered and despised the death so valiantly, the which they have not deserved, and their bodies to be set for the as a mocking stock to their enemies after their death, as it is said by Jeremy. Behold these that are not condemned to drink of the cup, do drink thereof, and shalt than continue Innocent? Thou shalt not continue Innocent, except thou drink thereof We read of a certain Hermit that complained (which had been sick almost all his life) felt himself well one year together: he was greatly troublid and sorrowful in his mind, and complained that GOD had utterly forgotten him, and had refused to give him his grace. so much is necessary unto health the correction of the Lord to all Christians. Now we may see, that it which we suffer is less than nothing, if we consider the Prisons, Manacles, Irons, Fire, wild beasts and other infinite number of torments, that the Saints have suffered. Or else if we will way the temptations of those that suffer presently with us in this life, so many persecutions & 〈…〉 grievous temptations of the devil 〈…〉 their conscience, for there be ma●y of those that suffer inwardly, things ●ore grievous & more sharp than do ●e, aswell in spirit as in body. Some ●oo use to say here thus. I may la●ent, for my passions and afflictions ●ay not be compared to those of the ●aintes: because I am a sinner, and ●ot worthy to be compared to them. They have suffered for innocency: & ● for my sins. And therefore it is ●o marvel though they suffered joyfully all these things. Verily this is a wurd of great folly. For if thou suffer for thy sins thou oughtest to rejoice, for as much as thy sins are purged. The saints themselves were they not sinners? But thou sea rest lest thou be like Herode, or the evil thief on the cross, no, thou art not, if thou be patiented. For what difference was there between the two thieves, or what did judge the one to be good, and the other evil: but patience thorough faith? But thou art a s●●ner, well the thief was a sinner, but patience hath brought him this glory, that he is righteous and holy, also thou do the like, for thou mayst not suffer, but either for thy sins or for righteousness. Both these passions 〈…〉 sanctify and render a man blessed, if a man do embrace them, wherefore now resteth no excuse. Moreover so soon as thou hast confessed unfeignedly, that thou sufferest justly for thy sins, and of good right: thou art then just and holy, even as the good thief was made just and holy. For the confession of sin proceeding from faith, justifieth and sanctifieth, and in this manner as soon as thou hast made this confession, than thou suffferest no more for thy sins: but for innocency, for the righteous suffereth not but innocently. Now thou art made righteous by the confession of thy sufferings and passion: and thorough the confession of thy sins, and therefore thy suffering is justly & ●f good right compared to the suffering of the saints, as thy faith may ●e justly and of good right, compared ●o the faith of the saints, for all had ●ne confession of sins, all had one ●aith, all had one passion or suffering ●f evelles, all the saints communicate together truly in all and by all ●nd over all.   

¶ The seventh Chapter of the seventh consideration which is the evil or misery above us.  
FInally we must lift up ou● hearts on hy, and ascend up to the mountain of myrrh to the spouse. This mountain is the Son of God Jesus Christ crucified head of all the faithful saints, Prince of all those that suffer, of whom many have written notable things, and altogether hath written all that aught to be written, and the memory of the same is recommended to the church, where it is said. Set me for a sign in thy heart, & as a butt or mark upon thine arm. The blood of the lamb sprinklid upon the entry of the houses, stayed the angel from striking. And likewise the spouse is praised, because her hears be as the purple of the king, that is to say, her meditation is red by the remembrance of Jesus Christ. This is the wood that Moses cast by commandment into the waters of marah, that is to say. Into the bitter passions, and were made sweet. There is nothing but this passion, that can make sweet, that is to say death, as saith the espouse. His lippis be as the distilling lily, drawing out sovereign myrrh, the which proportion of lilies and tips, signify the act of mystical things. For as the lily is white & the lippis red, that is the wurdꝭ of the Lord Jesus be most white & most pure in the which is no bitterness, nor bloody slaughter, but sweetness & plesauntnes from whom distilleth sovereign myrrh: these lips most pure, & most sweet have power to put away the great bitterness of death, and to convert it into sweetness, purity, whiteness & sweet savour, as the excellent myrrh putteth away all stinckingnes of sin, that is to say. When we hear that Jesus Christ the son of God, hath cleansed and sanctified by his most holy sufferings, all persecutions and passions, yea the very death, he hath blessed the curse, he hath glorified the shame and ignomini, and enriched the poverty, so that death is constrained to be the gate of life, the curse is constrained to be cause of blessing, and the ignomini mother of glory. Now how can we be so ingrate and unthankful, that we do not earnestly desire, yea and love all these passions and afflictions, dipped and sanctified by the most pure flesh and most holy blood of the Son of God, the which be made to us most healthful blessings. For if by the touching of his most pure flesh, he hath sanctified all the waters to be holy and needful to baptism: yea all creatures, how much more hath he sanctified by baptism of the spirit, or of blood, all death, all passions, all injuries, all outrages, all maledictions, all ignomini, & that by the blessed touching of his flesh, and blood which is most precious? as he saith in the. 12. of Saint Luke, of this baptism namely the passion. I shallbe baptized with a certain baptism, and how am I pained until it be ended? here we see with what ardent desire he desired to sanctify the passions, & also doth, and hath made them sweet and amiable to us, for he knew well, that we would be astonished at the afflictions & did well foresee, that we would be afraid of death and abhor it, also willing to make an end of this our evils as a most meek and provident pastor, and as a most faithful physician, he hasted himself, and prolonged not the death, that he might make the afflictions & passions, yea the very death good to us, by his holy suffering, so that we may esteem the death to a Christian as the brazen serpent of Moses, which had the figure of a serpent over all, and in all points and yet was nothing less than living, he was without venom, without moving, without biting, so likewise it seemeth to the eyes of the foolish that the faithful dy, but truly they be in peace, we be like them that die and the appearance of our death is none other but as others be. Nevertheless the truth is otherwise, for to us death is dead, also all our afflictions and passions be like to their afflictions, but it is only by appearance. For verily our passions be the beginnings of impassibility, as the death is the beginning of life. And this is it that the Lord Jesus saith, in the. 8 of Saint John. If any keep my word he shall never taste of death. How shall he not see death? Because that in dying he beginneth to live, and so the life that he be holdeth: causeth that he doth not see death. The night is here made bright as the day for asmuch as the brightness of the life beginning, is clearer than the death departing. These things be most certain to all those which believe in Jesus Christ, but not to the unfaithful. Now if they do kiss, if they love and embrace the apparel, the vessels, the cups, and finally those things which Jesus Christ hath touched, or that he used, so they honour them, as great relics, with great devotion, because they say that he hath sanctified them, by the touching thereof. But wherefore do we not the embrace, kiss, and love rather the the pains, the shames, rebukes, the opprobries, the evils of the world, and the very death, the which were not only sanctified, by his holy touching: but also be blessed & dipped in his most precious blood, & embracing them with a most ardent zeal and great charity, even to the very death.  
Behold in these things we have much more reward, health & goodness, then in relics. For truly by these things, we do obtain victory over death, hell, and all our sinnꝭ, & not by relics. O good God, if we might look into the heart of the Son of God, and see perfectly when he was strained on the cross, that he might tender death dead & overcome, and with what ardent zeal & affection he embraced the death and the pains thereof, for those that be fearful & for those that abhor death & the pains thereof, and with what readiness & will he hath first drunk of this most bitte● cup, & after hath somonid the weak & diseased to drink thereof, to the end that they should not fear to drink after him. Behold & see that no evil is happened unto him, but rather a great inestimable benefit hath followed in that he rose again. It is most certain that this precious myrrh, is made most sweet and amiable, distilling by the lips, and the words of Jesus Christ praising them, as the sweet savour and beauty of lilies. Also Saint Peter saith, in his. 4. Chapter in his. 1. Epistle. For asmuch as Christ hath suffered in the flesh, arm yourselves with the same mind. And to the hebrews. 12. Chapter. Thapostle saith. Consider diligently him that hath suffered such gain saying of sinners against himself, to the end that you should not be weary nor slack in your minds. Wherefore if we have learned to suffer patiently the evils that be about us and enclose us: behold in this last considerations of our afflictions shadowed in Jesus Christ, surmountith all evelles, and maketh that we not only endeavouring our selves to suffer: but also to love, to wish and search for it. And the farther that one is from this affection and zeal: the less strength hath the passion of Jesus Christ in him. And those that will worship the roods, Banners and Crosses of Christ, for to put away death and afflictions, that they may not suffer them, and so not to die: behold they use means clean contrary to the cross of Christ and his death. And for this cause it is necessary in this seventh consideration that all the afflictions which we suffer, should be consumed, that it may not grieve us to suffer, but rather to pleasure in suffering. This aught ever to be in our hearts, and to be lively rooted in our minds.    

¶ here followeth the second part of this treatise.  
¶ Here shallbe declared in this second table, seven considerations contrary to these before. The first shallbe the good within us, the second the good to come, the third the good passed, the fourth the good beneath us, the fist the good on the left side, the sixth the good on the right side, the seventh the good above us.  

¶ The first Chapter of the first consideration which is the good within us.  
WHat man is he that can numbered the goods and treasures, that one possesseth in his own person? First, who can esteem how great the bodily graces be? that is to say. Health, strength, beauty, the quickening of the spirit, and also the noble kind of man, which is meet to put in execution many excellent things as well privately as in public, the which other creatures can not do? But I pray you what great thing is it, if we have used these good gifts, ten, twenty or thirty years, with quietness and pleasures, by the grace and goodness of God? And yet the Germans have a proverb: there is many evelles in one good hour. What ought we to do, we that have received so long rest, and so many good hours, and will not suffer a little evil one poor hour? We see then how we be covered all with the goodness of God. And how small be the evelles that we be touched or stricken with (at the least the greatest part of us) our good God not being only content with these goods: but joineth to them riches, abundance of all things? And although it be not common to all, yet it is to many, and principally to those that be not strong enough, to suffer evelles and misery. For as I have said before, he giveth greater strength to those whom he giveth less goods, that all things may be equal, & he may be known a righteous judge in all things. For great abundance of goods and riches bringeth not so great consolation: as doth a good conscience and a joyful heart. And also he giveth to some plenty of children, which is a sovereign pleasure (as they say). To other glory, power, principality, good renown, favour, honour and other like things, the which though they be given us to pleasure in, either long time or short, yet they give us to understand, how we shall behave ourselves in small evelles, when they come. But the goods of the spirit, be much more excellent than all these aforesaid. As understanding, judgement, facundity, knowledge, prudence, or wisdom. Now our good God, doth moderate the equality of his administration in these goods, aswell as in the other, so that he doth not prefer the one before the other. For in steed of these goods which lacketh to some: he giveth more courage, or more rest, or greater tranquillity. Now in all these things we must consider the great liberality of God, with thanksgiving, and comfort our infirmity, so that we do not dismay in ourselves, although in this multitude of excellent goods, there is some sharpness mingled with it. For among us men that be voluptuous, there is no meat sodden, roasted or otherwise, what soever it be, which is found good nor savoury without sauce, that hath some eager taste of nature, or that may season it. For this is most true, that when one useth to eat nothing, but sweet things, and doth continue with the same: it is a thing intolerable, so that it is well said of some, that say all pleasure and voluptuous engendereth weariness, when it is continued. Also volupruositie is finally converted into weariness and pain, that is to weet. This life is not so strong, that it may bear the only use of goods and pleasures, without some temperature of evelles mixed therewith. From thence cometh this proverb, that the bones ought to be strong, which should bear all their days in wealth and prosperity. And for my part, I have well considered this proverb and oftentimes, and I marvel of the sentence, which containeth so effectual truth. For there is in man certain destres which do repugn the one against the other the which seek but good days, and nevertheless, when they have that they most desire: they can less suffer it, then if they had evil days. For what doth God set before us in this point: but that the cross to be marveled at, namely of the enemies of the cross? So that God doth temper and season all things, by these afore said means, and sanctifieth them that they perish not, in such manner as one salteth flesh, lest that therein breed maggots. From whence cometh it then that we do not accept willingly, this temperature sent of God? For when he doth not send it: our life which can not bear the voluptuous pleasures of prosperity, will call or desire it of his own proper accord. By this means we see how true it is that Solomon saith of God, which quencheth by little and little with great power, and disposeth all things easily. For if they behold well these commodities: they may soon know how true it is that is recited by Moses in the. 32. Chapter of Deuteronomium. He hath horn us on his back, he hath led us about, and preserved us, as the apple of his eye. By these things we may stop the mouths of those that with great unthankfulness babble & say, that there is more evils in this life then goods. Behold we have no lack of felicity and conmodities with infinite numbers of delectations, but rather there is great lack of such as do well understand, that the Psalmist reciteth. The earth is full of the mercy of the Lord, and again the earth is full of his praise. And in the Psalm. 104. The earth is full of thy blessing. Lord thou haste given me rejoicing in thy wurkꝭ. From thence cometh it, that they sing in the Church ordinarily. The heavens and the earth, O Lord, be filled with thy glory. And wherefore is that? Because that there is many felicities for the which he ought to be praised: but it is only for those that have their eyes set to behold his doings. For as we have said of the evelles in the first part. For the greater knowledge that any one hath: so much more hath he the infelicity great. And as the goods and commodities cometh about us on every side, and by a manner of saying do blind them eyes  
Nevertheless they be no greater than we do esteem them, for all things that God hath created be excellent good, yea notwithstanding they be not so known nor understand of all men, as it is said of some, In the Psal. 77. They have nothing esteemed the Land which was good and pleasant. Job giveth us a good example of this speculation, the which seeing all his good quite from him and deffroied, said. If we have received goodness at the hand of the Lord: wherefore shall we not also suffer evelles? Truly this is a wurd worthy to be engraved within our hartis, and a singular comfort of great power in our temptations. For certainly Job did not only suffer: but with the same he was tempted with impatience of his own wife, the which said to him contemptuously. Thou remainest still in thy simplicity. Blaspheme the Lord and die, as if she had said. All men may plainly see that there is no God that will leave thee so and forsake thee. Wherefore then dost thou put thy trust in him, and dost not rather deny him? And in such sort after she had angered him, said. Wherefore dost thou not knowledge thyself to be mortal, and that nothing is left unto thee after this life? There is none of us the which his own wife (that is to say sensuality) shall not furnish enough of such matters, for the sensual man understandeth not the things that ●e of God. Now all goods that be corporal be common to all, but the Christian and faithful hath other goods much more excellent, which be inward goods, that is to weet the faith of Jesus Christ, of whom it is said in the Psalm. 44. The kings daughter is all glorious within, her clothing is all of wrought gold. For as ye● have seen the evelles in the first consideration, that there is no evil so great in man: as the evil within him. Also the faithful may not nor cannot see the inestimable great goodness or felicity that is with in him, for if he felt it: be hold he should be incontinent in heaven, for the kingdom of heaven is within us, as saith Jesus Christ. For to have faith, is to have the truth & the wurd of God. Now to have the word of God: is to have God the creator & maker of all things And if these things were revealed to the soul, in such perfection as they be in deed: she would spring out of the body incontinent, for the great abundance of joy and sweetness. Wherefore of good right, the loving corrections of which we have spoke before, be called advertisements of the goods, which we have within us, the which our good God declareth to us by the same, because this life can not bear nor suffer that they vereveled to it, but thorough the great goodness and mercy of God: they be hid to us, until toey be grown in their perfect measure. This is it that the Fathers and Mothers do give to their Children, sometimes little Horses, Tabors, Pipes and other trifles, by the which they do incite and stir up the minds of their children, to greater and more excellent things. Nevertheless they do break forth and show themselves sometimes, as when the conscience rejoiceth and triumpheth in the confidence and sure trust of God, and when she speaketh willingly and freely of God, when she heareth his word with a gracious ear and an attentive heart, when she is brought to be ready and diligent to serve him, obey him, to do good wurkes and to suffer adversities, the which things be certain tokens of an inestimable good, which is therein hidden, the which springeth out thorough a certain conduit by small droppꝭ, although it happeneth sometimes that this is revealed more fully at large, unto those spirits which be given to contemplation, so they find themselves as it were swallowed up: that they wots not where they be, as Saint Augustine confesseth himself to be and many others.   

¶ The second Chapter of the second consideration the which is the good to come or before us.  
THose that be no Christians can find no great comefort in hope of the good to come, in the mids of their troubles, because all things be to them uncertain. For this affection and vain hope, doth bring to them a certain tumult, but thorough faith we do comfort one an other friendly. And we do hope for better things, but the weaker do at tempt & climb up to great things and often in uncertitude, & yet they be often deceived & void of their hope, as Jesus Christ showeth in the .12. of S. Luke, of him that said to his soul. I will pull down my barns, & make them greater & say to my soul. Take thy rest, drink, eat & make good cheer, for thou hast goods enough for many years but God said. Fool, this night shall thy soul be taken from thee: & the goods that thou hast heapid together, whose shall they be then? Even so is it with him that gathereth treasure & is not rich in God. But the Christians have a more excellent felicity which cometh certainly, but it is thorough afflictions & death. Also they rejoice in a certain & sure hope so that the present evil endeth, and contrary the good augmenteth which is the verity in Jesus Christ, where in they prospet and profit, from day to day, and for the love thereof they live in hope, and over & above these things, they have two most great commodities in the death to come. First the death is an end of all the tragedy of evelles, of this present life, as it is written. The death of the faithful is precious before the face of God, & again. I shall sleep in peace and rest me. If the righteous be prevented by death: he findeth quickening and comfort. And contrary the death to the wicked, and Infidels: is the beginning of evelles, as it is said. The death of the wicked is most unhappy, also the evil doth overtake and katche the wicked in his death. In this manner was Lazarus comforted that which hath received here his evil, and the rich glutton, unhappy was tormented, because he received his goods here in this life. By this means also it cometh that the Christian findeth himself always better and increasing in goodness, whether he live or whether he die, so blessed a thing it is to be a Christian, and to believe in Jesus Christ, and therefore Saint Paul saith. Christ is to me advantage, whether I live or whether I die. And to the Romans. 15. He that liveth: liveth to the Lord, and he that dieth, dieth to the Lord, be it whether we live, or whether we die: we be the Lords. Jesus Christ hath begotten us this assurance. For he is dead and risen again, to th'end that he might be Lord of the quick and the dead, having power to make us sure and to certify us aswell in the death as in the life, as is said in the. 23. Psalm. Though I should walk in the midst of the shadow of death yet will I fear no evil, for thou art with me. But if we be not certified of this advantage of death: it is a sign that the faith of Jesus Christ is in firm and weak in us, the which do not worthly esteem the gain and price of his most precious death. They cannot believe yet the death to be good: because that is letted by the old man, and the wisdom of the flesh, which hath yet to much vigour and strength, and therefore we ought to assay and advance to know and to love this benefit of death. It is a hard saying and difficul, to say that the death which is to others the greatest of all evelles, shallbe to us the most excellent gain and profit. And if jesus Christ had not wrought this good in us: what profit were it for us to habandon and forsake ourselves? But this work that he hath wrought in us, is a singular divine work. For this cause no man ought to dismay, for he hath made the evil of death to be turned to most good and profit. Wherefore death is now to the faithful dead, and is not terrible but only the outward appearance, even as a slain serpent hath yet remaining the terrible figure or appearance of a serpent that he had: and yet is it but the figure or image. So there is but one evil dead, and it may no more noy or hurt us. And also as Moses commanded to make a serpent of brass, and to behold and look upon it, did put away the stinging of the quick serpentis, as it is said, in the. 21. of Numery: likewise if our death be looked upon with a godly eye, and steadfast in the faith of Christ: it perisheth and nothing appeareth but only the figure of death. So lovingly doth the bountifulness and mercy of God entreat us, which yet be weaklings and infirm thorough these and such like figures, because of necessity, death must take us away. Nevertheless he hath so overcome and brought to nought the strength and power of death, that to us remaineth no more but the only figure, and for this cause the scriptures do rather call it a sleep then a death. The second benefit of death is, that not only it maketh an end of pains and evelles of this present life: but also bringeth a more excellent thing, that is an end of vice and sin, the which chiefly maketh death most desirable to the faithful soulis, yea more than doth any worldly felicity, as we have treated here before. For truly the evils of the soul which is vice and sin, be without comparison, worse than the evelles of the body, for if we were wise: these only evelles in deed should make to us death more desirable, and more lovingly to embrace it, which if it do not: it is a sign that we feel not that we ought to feel, nor yet do sufficiently hate the evelles of our souls, considering that this life, is subject to many dangers, and the falling and sliding of sin doth compass us about, with snares on every side. And finally we cannot live without sin. Behold then that death is a most singular good remedy, for it delivereth us from these dangers, it cutteth us away and delivereth us wholly from sin, and therefore the author of the book of Sapience concludeth in the praise of the righteous in the. 4. Chapter, saying. Being made at one and beloved of God living amongst sinners, was taken away and transported to the end that sin and evil should not change his understanding or that deceitfulness should not beguile his soul, for the bewitching of lies and dreams maketh good things dark, the unsteadfastness of voluptuous desire: turneth away the understanding of the siple. O how true be these things? & how do we see this to come pass daily? And in an other text. Though he was soon dead: yet fulfilled he much time, for his soul pleased God, therefore he hasted to take him away from among the wicked. So it cometh to pass by the mercy of God, that the death which was the pain of sin to man: is now made the end of sin, and the beginning of life and righteousness to the Christian. Therefore of necessity he that loveth life and righteousness: loveth also death, which is the minister and the shop of life, and is in no case afraid of it. For otherwise he shall never attain to life nor righteousness, and he that cannot so do: let him be diligent to pray to God that he may have such aminde. For the cause why God teacheth us to say, thy will be done, is that we can not desire this of our selves, but we rather do abhor death, so that we do rather love sin and death: then life and righteousness. Therefore did God ordain death, for the destruction of sin. For we may gather by this, that incontinent after sin he set & ordained death to Adam as a deliverance from sin, and that before he cast him out of Paradise, to the end that he would show us that death neither doth nor worketh any evil in us but is the causer of all good, for it was set forth in Paradise in manner of a satisfaction. But truth it is, by the envy of the devil, death is entered into the world, but thorough the mercy and goodness of God, he doth cause that death is not hurtful to us, but hath ordained it from the beginning, to be the punishment and death of sin, for he signified the same when he spoke before of death to Adam in the commandment. Nevertheless he stayed not in his wurds: but pronounced death and qualified the rigour of the commandment. But GOD did not in plain wurdꝭ declare death: but only said, thou art dust, and into dust thou shalt return. Item thou shalt return into earth from the which thou art come. As even then hating death would not name it, as it is said.  
Wrath is in his indignation, and life in his wil Now it may be said that if death had not been necessary, to put away sin: God would not have pronounced it But God taketh no other weapons against sin which hath engendered death, but death it self. here is fulfilled that one said properly, that the inventor of death is dead by his own invention, also the sin is destroyed by his own fruit, and slain by the death that he hath engendered. As a viper is slain by her own young serpentis. Behold a thing most pleasant to here and understand, that sin is destroyed by no other means, but by her own proper work, and her throat cut by her own knife, and her head cut of by her own sword as was Goliath. Goliath was the figure of sin. This Giant was fearful to all men except to little David, that is to say the Son of GOD Jesus Christ: the which hath overthrown this terrible Giant, and hath cut of his head with his own sword. Now it may be said that there is no sword metre than Goliath own sword. 1. Samuel. 21. Chapter. If now we do meditate these joys of the virtue of the Son of GOD and the gifts of his grace, how should any little evil torment us: seeing so great evils which may happen is turned to so great good?   

¶ The third Chapter of the third consideration which is the good passed or after us.  
THis good is easy to consider by his opposite or contrary evil passed, only it is a help to him that would consider here Saint Augustine in his confessions, He is a good teacher in this, where he reciteth the good graces and benefits that he hath received from his mother's womb. So is likewise the Psalmist in the. 138. Psalm. Saying. Lord thou hast proved me, or among other things marveling of the providence of God, upon himself saith▪ Thou hast known my thoughts afar of, thou hast tried my heart and my rains, as if he had said I see now how far of it is from me all that ever I thought or did, or all that I might obtain or possess, or how little is put in execution by my proper means or industry, but that all this hath been disposed and ordained long time before by thy ordinance and providence (O Lord) briefly thou hast foreseen all my ways, or rather in thy might and power we do learn these things by our own experience, for if we call to remembrance our life passed, is it notenough to astunny us that we have thought willed, done, and said such things, which we have little or nothing foreseen? How often had we done things, clean contrary, if we had been left in our own free will? So that we now beginning to understand and to behold the providence and care of God, to be present and favourable toward us by his vigilant help and succour, that we have nether thought willed nor said, but that he hath before ordained. As it is said in the. 7. Chapter of Sapience. We and our words be all in the hand of God, as Saint Paul saith, the which doth all things in us. Wherefore then be we so without understanding, and have our hearts so hardened? Wherefore be we not ashamed miserable that we be? that being showed by our own proper experience we seeing plainly and openly, how often the Lord hath been careful for us, and watchful even unto this hour, and how he hath endowed us with all manner of good and great benefits, and yet cannot we resign and acknowledge to him the only care and watch over us in a very little present evil. But we behave ourselves as though he had forsaken us or as though that we could put it of or quit ourselves of it. Is it not said in the. 139. Psalm. I am poor and miserable but the Lord careth for me? Upon this. S. Augustine saith.  
He that made thee careth for thee. Permit and render to him that made thee, before thou were any thing, to have cure and charge of thee. How should he not now have cure over thee, forasmuch as thou art now that same that he would have thee? But we will be partakers of his kingdom with him, we do attribute to him this, that he made us, and yet will we scarcely do that: or at the least do it very coldly, and yet notwithstanding we usurp the custody that he hath over us, as if he (after he had made us) would retire himself far from us, to forsake us and leave us in our own hands. But if our wisdom, councils, and deliberations do let us or blind our eyes that we can not see this care of GOD over us, when peradventure many things happen to us according to our deliberations and purposes: let us return to the Psalmist in the .138. Psalm. and consider our own selves, which saith. My bones are not hidden from thee (O Lord) saith he, though I was made in a secret place, that is to say. Thou sawest my bones in my mother's womb, when as yet I was not, and when my mother knew not what was made in her, and my substance was in the lowest parts of the earth, that is to say, the figure or form of my body was not hidden to thee being in the profound entrailles of my mother, for thou formedst them and made them What doth he declare by these words, but only proposeth this great example how our good God hath always had care of us without us? What is he that glory that he hath made any thing of that is made? Who hath given understanding or knowledge, to the mothers to give suck, to entertain, nourish, love, and do all duties & offices of a mother, even then when we did not feel our life, briefly, we know, not these things and believe not that they were done to us, if we had not seen the like things done to others which were done to us, even as though we had slept, or as though we had been dead, or more aptly to say, as if we had not yet been borne, as touching our own knowledge. Also seeing how true this is, that without our help we have been brought and directed unto divine comfort and great mercifulness, and yet we doubt or that worce is we despair that our good God hath care of us. If peraventure there be any which is not instructed or moved by this experience: I know no way how he may be taught or instructed, for there is not one Infant that we do see with our eyes but may instruct us, in this ca●e evidently. Now seeing so many examples settle before our eyes: we ought to be ashamed of our folly and ignorance. But if we doubt that any manner of good or evil may happen to us, how little so ever it be, without the singular providence of God, read Saint Peter in his first Epistle the fift Chapter. Cast all our care upon him, for he careth for us, and in them. 54. Psalm. Cast thy care upon the Lord, and he shall nurishe thee.  
And. S. Augustine speaketh in his confessions to his soul. Wherefore dost thou stay thee upon thyself, and continuest not firm and stable? cast thyself upon thy God, for he will not withdraw his hand from thee nor suffer thee to fall. And moreover Saint Peter saith in the. 4. Chapter of his first Epistle. Those that suffer by the will of God: let them commit their souls in well doing to the creator which is most faithful. O the bountifulness of our God. If any may know God in this manner, in what surety, rest and joy shall he live? Such a one hath GOD verily within him. He is well assured and most certain that all that he hath or may have, be it great or small things, or what so ever shall happen or con●e to him at any time, that it cometh by the good will and disposition of God. The sentence of Saint Peter standeth always most true and undoubted. He hath care for you. May one hear words more sweet and comfortable than these? and therefore he saith. Cast all your care upon him, but now if we do not: what other thing do we but assay and prove to stop and let the care that GOD hath of us, and to bring our life full of sorrow, heaviness and care, with thought & turmoiling within ourselves. And what can we get by thus doing? Our salvation is nothing advanced nor preferred, but as saith Ecclesiastes. It is a vanity of vanities and affliction of spirit, for that book speaketh against such doubtfulness in such wise, as he that had proved many things in himself. Nevertheless could find in all these things but labour vanity and affliction of spirit so that he concludeth that it is a gift of God, for any man to eat drink and rejoice with his wife, that is to say, if he live without care, committing to GOD all the care of himself and his, Wherefore to conclude we ought not to be careful for ourselves, nor to pluck from God the care over us, thus you may easily understand the rest, as I have said before by the calling to mind your life passed.   

¶ The fourth Chapter of the fourth consideration of the good under us.  
hitherto we have seen the goods which be ours and which be in our selves, now let us see those that be in others, and without us. The first of these is in those that be under us, that is to say in the reprobate damned souls, but this is wundrefull. For what good may one find in the dead and 〈…〉? But the mercy and goodness of God is so great universally, that he teacheth us to see our good in the midst of great evelles. Let us in the first place compare them and us together; and then we shall see our ●…able gains, as one may gather easily by the opposite considerations or contrary evelles. For so many evelꝭ of death, hell and damnation as we do see in them: so many gains do we see in ourselves, and so much the greater as theses be gre●o and great. This consideration ought not lightly to be passed over, because these things do propose and set before our eyes the great merey of God which is most excellent and marvelous, and it is dangerous not to way these things so great and excellent, that we be not found ingrate and on thankful, and to be dampened with the or more grevoussy tormented▪ And the more that weese them howl and lament: the more we ought to rejoice in the bounty and mercy of God towards us, according as is said in the .65. Chapter of Esay. Behold my servants eat and drink, and you die in hunger and sorrow & languor for thirst. Behold my servants rejoice in great gladness of heart, & you howl and lament for the very dolours and sorrow of your hearts, and cry for the great oppression of spirit, your name shall not be sworn by among my elect. etc. Finally as I have said these horrible examples of evil livers and reprobate, do help and further to our advertisement & giveth us good instructions as Saint Gregory reciteth in his dialogues, that he is happy which can beware by the dangers of others. And although this benefit touch not our hearts but faintly, because it is common and happeneth often: yet nevertheless it is worthy to be esteemed and numbered among the greatest benefitis, and greatly approved of wise men, and of those that have godly understanding. Behold a great part of the holy scriptures, teach to this end. And when we be taught and showed the wrath, the judgements and horrible threatenings of GOD, what healthful doctrines do these examples bring to us of these accursed & miserable people, for to confirm us more & more?  
It doth then begin to make us the more to feel the effect and strength thereof: when we do put upon us the affection of those that do suffer, & after a manner to say when we be in their place and person, for than they do move us and advertise us greatly to praise and magnify the goodness of him, which hath preserved us from these horrible evelles. Now let us be hold the justice of Godis divinity in them. Forasmuch as God is a just judge, therefore must we love & greatly praise his righteousness and justice, and by this means rejoice in God, even when he destroyeth the wicked body & soul. For his admirable and great justice, shineth in a a marvelous manner in all these things. For the very hell is filled with the majesty and goodness of God, as also is the heavens. For the justice of God, is God himself. And God is the high sovereign goodness. And therefore as we ought to love the bounty and mercy of God: so ought we also to love his justice and judgement, to praise it and show it forth. In this sense David saith. The righteous shall rejoice when he shall see the vengeance, he shall wash his hands in the blood of the wicked. Also the Lord for bad Samuel any longer to lament Saul, as it is written in the .16. Chapter of the first book of Samuel, saying. How long wilt thou lafoy ment saul? Behold I have cast him of that he reign no more ●uer Israel, as if he had said, doth my will displease thee, that thou preferrest the will of man before mine? Briefly this is the voice of praise and rejoicing, the which is so often spoken of in the Psalms, that the Lord is the judge of widows, and father of orphelins, he will revenge the poor and the oppressed, his enemies shallbe confounded, the wicked shallbe destroyed, & many other like things. But if any of a foolish pity, will lament or bewail this cruel generation, the which hath not only put to death the righteous and innocent, but also the Son of GOD, and all by the conspiracy of these wicked imps: shall he not be found as one that rejoiceth in their eniquitie with them and approving that which they have done, yea and is worthy to perish with them which would not have their sins punished? Now hear that is said in the .19. Chapter of the second book of Samuel. Thou lovest those which hate thee, & hatest those that love thee. This Joab said to David when he lamented overmuch for his murderer Absalon. Wherefore in this consideration we ought to rejoice together with all the faithful of GOD, for his righteousness the which punisheth most justly the persecutors of the true religion, to the end that the elect of God may be delivered from the hand of them. In this part we see shining in the reprobate and dampened such benefits & treasures as be not small, but great and excellent, that is to say, the vengeance of the outrage done to the faithful, yea the injury done to thee if thou be righteous with them, wherefore then be not dismayed if God by thy present evil, he taketh vengeance of thine enemy, that is to say, the sin of thy body, but rather thou oughtest to rejoice, & to praise God, for the execution hereof, which is most just and right, which yet before thou canst open thy mouth to pray doth slay and destroy in thyself the most wicked enemy that thou hast, that is the sins that is within thee, but if thou hast compassion of this enemy: thou shalt be found a friend of sin, and enemy of justice and righteousness which worketh in thee. Wherefore we ought to take heed that it be not said to us, thou lovest those that hate thee: and hatest those that love thee. For as thou oughtest to rejoice in the justice of God, pierce cutting thy sin: even so rejoice in the execution against sinners, enemies to God and to man. We hear now what excellent benefits is found in great and horrible evelꝭ, and how we ought to rejoice in our great miseries, not because of the evelꝭ itself: but because of the inestimable goodness and justice of God, the which taketh vengeance of our sins and wickedness.   

¶ The fift Chapter of the fifth consideration of the good on the left hand.  
HEre is to be spoken of the adversaries that be yet living in the world, for in the Chapter going before we have treated of the adversaries that be all damned & made like to the devils, but we must consider these here with an other affection, and consider them two manner of ways. First they abound and prosper in temporal things, in such sort that the Prophetis themselves were almost moved to envy them, because of their felicity, as it is said in the. 73. Psalm. My foot had all most slipped, my steps were almost gone seeing the wicked in such prosperity and felicity, I had even all most borne them envy. And in the same Psalm. Behold the wicked (habunding in iniquity) have obtained great riches. And in the. 12. of Jeremy. Thou art verily righteous Lord when I do argue against thee, nevertheless I shall consider of the things that be righteous with thee. Wherefore do I see the wicked prosper, the affairs of all those which wurk wickedness and go forward. But the questions is, Wherefore doth he pour upon them so great benefits, and so undeserved: but to the end to comefort us, and to show how good he will be to them that are of an upright heart, as it is said in the same Psalm. He that is so good to the wicked: how much more will he be good to the faithful? and in that he doth not torment the wicked with any manner evelles, but the good he proveth them by many evils: that they may know that he is good to them, not only in goods that be present: but also in riches which be hidden and invincible, that they may say with the Psalmist. It is good for me to join myself to the Lord, and to set my hope and trust in my God, as if he had said. Although I suffer, seeing them delivered and free without trouble, yet I have this confidence, that God will let me feel his clemency and goodness much more than shall they. And therefore the disible goods of the wicked: be spurs to move us to trust in the invisible goods and to despise & set light by the evils which we suffer. It is it that the Lord Jesus commandeth us in the sixth Chapter of Saint Matthew, to behold the birds of the air and the lilies of the field, saying. If God so cloth the grass which is to day in his flower and to morrow cast into the furnace: how much rather will he cloth you? O ye of little faith. Wherefore by the comparison of the goods, which the wicked abuse and the evelles and miseries which we suffer: our faith is exercised, and we obtain consolation in God, which is the most holy consolation and comfort. So necessary it is that all things happen to the best to the faithful. The other goods, which is much more to be marveled at: is that their evelles be turned to our good and profit as GOD hath ordained it. For all though their sins be offensive to the weakest and infirm and feeble s●●lꝭ, nevertheless they be exercises of virtue, and of spiritual battle and of greater health to the strong and faithful. For blessed is the man that suffereth in temptation, for when he shall be tried: he shall receive a crown of life. Now is there a greater temptation than these multitude of most evil examples? And the chief reason why the world is called an enemy to the faithful and elect of God: is that by their enticements and wicked wurkes, they may draw us, allure, provoke and turn us from the way of God to their ways. As is said in the .6. of Genesis. The Sons of God saw the daughters of men that they were fair, and joined themselves to them. Also in Numeri. 25. Chapter. The Children of Israel are fallen with the daughters of the Moabites, insomuch that it is a thing healthful to us to be continually pressed & holden down by some misfortune, so that we striving with the evil occasions of the world: fall not into sin and wickedness, we I say that be so weak. Also Saint Peter in the. 2. Chapter of his second Epistle commendeth Lot, for that he suffered many wicked examples of the Sodomites, so that he profited and increased in righteousness thorough these things. Therefore it is necessary the offences happen which engender war and victory. Yet notwithstanding, woe be to the world because of offences. Now if God procure us so great goodness, in the sins and wickedness of others: how much more ought we to believe with all our hearts that he shall procure and turn into good our evelles and misfortunes, although the sense and feeling of the flesh judgeth otherwise? The world bringeth us no less goodness on the other side with his evelles, which is called adversity & misery. For those which he can not swallow by enticements and incorporate to himself by offences: he assayeth to repulse and put fro him by adveruntyes, and driveth them of by pains and torments, procuring always against them snares by examples of sin, & foining out his furies by horrible torments and pains. This is the monster that the Poets do call Chimery, which hath the head of a damosel and gracious countenance, the womb of a Lion, and the tail of a venemus serpent. For the end to which the world pretendeth, what with his voluptuousness, and what with his tyranny: is poisoned death and damnation eternally. So now we see that God hath made us to find our chief goods in the midst of the sinn● of the world, to th'end that the persecutious and afflictions which he sendeth be not to us idle nor vain. They be or deigned us for the increasing of our benefits, in such wise that the same wherewith the world doth noy and molest us: be constrained to profit us. As Saint Augustine saith of the little Children that Herod put to death. That he never profited so much by love and good will: as he did by hate. And Saint Agathe went into the Prison very joyously as to a banquet, saying thus. If thou dost not tame my body by thy tormentors: my soul shall not come into heaven, for to receive the most blessed crown.  
And as the grain of wheat is not laid up into the barns, but first is driven out of the ear, and sore beaten in the air barn. But wherefore do we tarry upon things so small, seeing the holy scriptures and all the sayings of the ancient fathers, the acts of all the holy faithful saints and servants of God accord to this? For those that seem to be most hurtful to the believers: be those that do them most good, if they do suffer it patiently. As Saint Peter saith in the. 3. Chapter of his. 1. Epistle. And who is he that can hurt you if ye follow that is good. And in the Psalm. ●●. His enemy shall not overtake him, and the son of wickedness shall not hurt him. And how shall he not hurt him? doth he not kill often?  
But yet in hurting and melesting, he doth service and profit very much to the faithful. So now we may see ourselves dwelling in the midst of all perfect goodness which compasseth us about on every side If we be wise and consider them with a godly eye, and notwithstanding yet we remain in the midst of thaforesaid evelles. So wonderfully be things tempered and mingled by the cunning and marvelous work of Godis divine power.   

¶ The sixth Chapter of the sixth consideration of the good on the right hand.  
THis benefit is the Church or congregation of the faithful, the new creature of God, our brethren and friends, wherein we see nothing but all goodness and consolation, although we see not this continually with the corporal eyes as we may see in the contrary Image of evelles: but with the spiritual eye, and also that those goods, which we see the faithful possess, be not to be rejected: but rather to consider that God doth comfort us in such commodities, For the Psalmist in the. 73. Psalm durst not condemn nor reject those that possessed riches of the world, saith. If I should speak so: I should condemn the generations of thy Children, that is to say. If I should say, that they be all wicked, and that all those that be rich, honourable, & healthful, be reprobate: I should condemn thy very servants, of whom there be rich, honourable, & healthful. And also where as Saint Paul exhorteth Timothe to give commandment to the rich of this world that they be not proud, yet he doth not forbid to have riches: and the scriptures showeth that Abraham, Isaac and Jacob, were rich, and Daniel and his fellows were honoured in Babylon, and also many other kings in Juda were found faithful servants of God. The Psalmist casteth his eyes upon these, and saith. If I had so said: I had reproved the generations of thy Children, GOD (I say) giveth abundance of these riches to his people of ten-times, for the relief aswell of themselves as of others, but these goods be not there own proper & effectual goods: but only figures and shadows of the true goods, which be faith, hope, charity and other graces and gifts, which be all made common by charity. This is the communion of saints in the which we should glory. And who is he that will not recoyce now, yea although it be in the midst of great evelles, if he believe that this is true, that is to say If he believe that the goodness of all the Saints be his, and that his evil is their evil also? This Image is most pleasant and amiable to behold, which the Apostle to the Galathians painteth and describeth to us in this sorre. Bear the burdens one of an other, and so fulfil the law of Christ. Is not this a good thing to be in such a ●ace: that when one member suffereth, all the rest suffer also? and when one is glorified all the other rejoice with him? As it is said in Saint Paul to the Corinthians. When I suffer, I suffer not alone, Jesus Christ and all the Christians suffer with me, as God himself saith. He that toucheth you toucheth the apple of mine eye. Also the Church doth feel and bear with my burden, their virtue is my virtue, the faith of the Church and congregation doth strengthen my Infidelity. The chastity of the Church doth help to bear with the temptation of my flesh. The prayer of them is watchful for me, and also most necessary. Briefly the members have such care the one for the other, that the most honest do cover the most simple, they do serve them and honour them, as the Apostle doth very well describe to the Corinthians. Now in this case I may glory, that is, in the goodness of other as in mine own proper, and also they be mine own when I am content to communicate with them. Now though I be filthy and wretched, yet those that I love and of whom I am one, be fair and beautiful, by the which love I make not only their goodness mine: but also themselves be made mine, and therefore under the glory of them my shame shallbe covered and beautified, by their abundance: my poverty shallbe fulfilled. Who is he then that can despair in his sins? Who is he that will not now rejoice in his afflictions and sufferings? For behold he beareth no more his afflictions and pains, but they do bear with him, he beareth them not alone: but is helped by a blessed company of the Children of God, and of Jesus Christ himself. Such an excellent thing is it to be of the Communion of the faithful, and of the Church of Jesus Christ. But if there be any that believeth not these things to be thus: he is an Infidel, and doth disallow Jesus Christ and his Church, because he feeleth not these things which be infallible true. But what is the cause that thou fallest not into despair, and that thou art not become utterly unpatient? Is it thy virtue? No truly, but the communion of the faithful. For otherwise thou couldst not bear the least sin that is, nor suffer one wurd of a man spoken against thee. So good is Jesus Christ to thee, and so nigh to thee is he and his Church. This is it that we say, I believe in the holy Ghost & the holy universal congregation or Church. What is it to believe the holy Church universal, but the communion of the holy and faithful?  
But now in what things do the saints communicate? They communicate in good and evil. For all things be to all men, as the sacrament of the supper of the Lord representeth the same to us, in bread & wine, where we be called by Saint Paul one only body, one bread, and one drink. For who is he that can offend or hurt the least part of our body: but by and by he grieveth the whole body in the same? Who may suffer the least prick in our toe, but all the body willbe grieved with the same? What good is done to the foot, but all the body will rejoice? Even so are we all one body, for all that one suffereth: I suffer also, and what soever good is done to one, is done to myself. For who can take any part or portion of the bread or supper of the Lord how little so ever it be, to whom it may not be said that he hath received the lords supper? Who is he that doth despise the least portion of the bread: the which likewise may not be said that he hath despised the holy communion or supper? Wherefore if we be angered, if we suffer, yea if we die, cast our eyes upon this, and believe firmly, be we certain that it is not we that be sad or heavy, or that do suffer, or that do die, no we be not alone: but Jesus Christ and his Church suffereth with us. So is it that Jesus Christ hath willed that the way of death should be to us comfortable and that we should pass over all our miseries by the same the which all men have in horror and be afraid of. But now we entering into the way of the passion and of the death, having all the Church to accompany us, and the Church doth suffer more constantly than we can ourselves, so that we may truly appropriate & take to ourselves that which Elie said to his servant Giezi, which was taken with fear in the second, of Kings the sixth Chapter. Fear not for there are more on our sides then of our enemies. And after Elie had prayed: he said Lord that it may please thee to open the eyes of this Lad that he may see, and then the Lord opened the eyes of Giezi and he saw and behold the mountain was full of soldiers and of chariots round about Elie. And now their lacketh no more to us, but that we pray that God will open our eyes that we may see the Church or congregation of GOD round about us, yea the eyes of our faith, & then there shallbe nothing so horrible nor fearful that shall make us a afraid, as is said in the. 134. Psalm. As the high mountains are round about him: even so standeth the Lord about his people from this time forth for evermore.  
Amen.   

¶ The seventh Chapter of the seventh consideration of the good which is above us.  
I Do not speak of the eternal and celestial goods, which the blessed do enjoy, as in a clear light and vision of God: but rather or at the least I speak of those according to faith, and after the means by the which these things may be comprehended of us. Also this seventh consideration is Jesus Christ the king of glory, rising from death. For as we read in the seventh consideration of evelles, he suffered, died, & was buried: so heerewe may behold the sovereign inestimable joy of our hartis and the strength of our felicity and comfort. The Son of God being raised from death dieth no more, death shall no more reign nor have domination over him. This is the furnace of Charity and the fire of GOD in Zion, as saith Esay. For Jesus Christ is born to us, and not only so: but is also given to us, and therefore his resurrection is mine, and all that he hath accomplished by his most glorious resurrection. And as Saint Paul in the. 8. to the Romans, doth glory and rejoice, saying. How shall he not give us all things with him?  
Now what hath he done in rising from death? He hath destroyed sin, he hath raised the righteous and just, he hath swallowed up death, he hath brought life, he hath obtained victory over hell, and prepared for us ever lasting glory. Behold the inestimable goods, so that the understanding of man can very hardly perceive o●beleeue that they be given to him. As Jacob in the. 45. Chapter of Genesis, hearing that his Son Joseph reigned in Egypt, he as rising from a deep and profound dream: might not believe those which told him those things until they showed him the chariots with stuff, sent from Joseph. Also as difficil and hard a thing it is to us to believe that so great goods is prepared for us by Jesus Christ, to us which be so unworthy except he himself do make us believe it by his word in many sure texts & places. And as he did appear and declare himself to his disciples, by many apparitions, Also he doth now allure and draw us to him, as by chariots, by long experience and usage, and this is a Chariot most gracious & loving, that he is made of God to us righteousness, wisdom, sanctification and redemption. As Saint Paul saith. 1. Corinthians the. 1. Chapter. I am a sinner, but I am borne and lifted up in his righteousness which is made mine. I am filthy shameful, and miserable, but his holiness is made to me my sanctification and my purgation in the which I am most graciously and lovingly trained and brought up. I am foolish, but his wisdom doth sustain and bear me. I am worthy of damnation, but his liberty is my sufficient ransom. O Chariot most sure, so that the Christian and faithful person (which believeth the same) may asmuch glory and rejoice in all these goods and merits of our Lord Jesus Christ: as himself had done them. They be his own proper, so that now he may boldly abide the judgement of God, the which without this is of all men importable. This faith is a thing most excellent, for it bringeth to us such inestimable goods, so glorious, that it doth constitute us the glorious Children of God, for we can not be Children, but we must possess and obtain the goods of our father and the inheritance. Now the Christians may boldly say, death where is thy victory? O death where is thy sting? that is to say sin, for the ●●ing of death: is sin▪ and the strength of sin: is the law. Thanks be to our Lord God which hath made us to obtain victory by Jesus Christ our Lord, that is to say. The law doth constitute and declare us sinners, sin maketh us culpable of death and damp nation. Now who hath vanquished these things? Is it our righteousness? Is it our good life? No truly, it is the Lord Jesus rising from death, condemning death and sin, making us partakers of his righteousness, resigning to us his merits, putting his hand upon us and taketh us to him, and fulfilleth the law, and overcometh sin and death. Now for all these things, honour, giving of thanks, and praise be to our good God for ever and ever. Amen.  
This is the most sovereign consideration in the which we be all ready so by lifted up, not only above our evelles: but also above our goodness, and be all ready in possession of the goods of others, gotten by the labour of other, in place where we were couched before in the evils of other, and conquered by the sinnꝭ of other, and augmented by our own▪ We be now couched and set in the place of the righteousness of Jesus Christ, that which is to him righteousness, for as much as we are joined to high, which is agreeable to God, and as a mediator doth intercede & make request for us and this most holy sacrificator and advocate is made whole altogether ours. These thing do make the Christian to be full of all strength Lord of all things, having all ●●●nges, and all without sin, and wh● he shall be yet in any: sin, the sin shall not green him, but be perd●ned, because of the insuperable righteousness of the Lord Jesus, the which doth as it were swallow up all our sins▪ upon whom our faith is stayed, hoping stead fastly that Jesus Christ is even such a one as we believe that he is. And he that believeth not this: it is to him as one the told him a fable or as to a dumb man or one that knoweth not Christ, nor what he doth profit him, nor what utility is in Jesus Christ. Where fore if we had no other meditations or considerations but this only, it were sufficient to fulfil us with unspeakable consolation, if it be diligently considered with an attentive heart, we shall not only be sorrowful for our evelles: but also we shall glory and rejoice in out tribulations, thorough the great joy that we have in our Lord Jesus, and shall scantly feel our miseries and evelles. That good Lord Jesus our God blessed for ever: make us to feel and perceive this Glory. So be it.    

¶ A brief Table of the principal matters contained in this book, and here you shall understand that this letter (a) be tokeneth the first side of the leaf, the letter (b) betokeneth the last side, and (l) be tokeneth the numbered of the lines on the same side.  

A  
Abundance of riches bringeth not so great consolation as doth a good conscience, foe, 28. b. line. 9  
Afflictions are to be loved. fo. 24. a. l. 23  
Afflictions good to us, foe, 25. a. l. 4  
Afflictions of a Christian, be not as the afflictions of the wicked, foe, 25. a. l. 19  
Agathe went into prison. fo. 49. b. l. 13   

B  
Benignity of God is great, fo, 15. a. li. 21.  
Bodily graces can not be esteemed, Foyes, 27, b. li20   

C  
Care of God for us, foe, 9 a, li. 19 foe, 10. b li. 14. Foyes, 42. b. li.  
Christian ought to be grieved with the misery of others. fo. 15. b. li. 3.  
Christian is always better and increceth in goodness whether he live or die. fo. 34. a. li. 20.  
Comfort to man, is that he feeleth not all his fins. Fo. 3. a. li. 3.  
Communion of Saints what it is. so. 51. b. li. 2.  
it is in good and evil. fo. 53. a. li. 13.  
Confession of sins proceeding from faith justifieth and sanctifieth. fo. 22. b. li. 16.  
Corporal tribulation, is advertisement of the inward evil. fo. 1. b. l. 11  
Curse is the cause of blessing. fo. 24. a. li. 18.   

D  
David the figure of Christ. fo. 38. a. li. 16.  
Damnation of some for less evils than we do. fo. 13. a. li. 14.  
Death greatest of all terrible things fo. 6▪ a. li. 4  
Death feared of Saintis. fo. 6. b. li. 3.  
Death feared of Christ. fo. 6. b. li. 4.  
Death is to be desired rather than this life if we love God. fo. 8. a. li. 11.  
Death is rather to be chosen then to return to the whole kind of life passed. Fo. 8. b. li. 11.  
Death of the wicked is often times deserved of other which God doth keep. fo. 12. a. li. 11.  
Death good to us. fo. 25. a. li. 5.  
Death of a Christian likened to the brazen serpent. fo. 25. a. li. 7.  
Death is the beginning of life. fo. 25. a. li. 23.  
Death is never tasted of him that keepeth the wurd of Christ. fo. 25. b. li. 1  
Death of the faithful is precious. Foe 34. a. li. 4.  
Death of the wicked is most unhappy Fo. 34. a. li. 12.  
Death maketh an end of evils and pains, vice and sins. Fo. 35. b. li.▪ 21. Fo. 36. a. li. 20.  
Death which was the pain of sin: is now the end of sin and beginning of righteousness. fo. 36. b. li. 21.  
Death the cause of all good. Fo. 37. a. li. 21.   

E  
Euelles within a man most miserable. fo. 1. a. l. 11.  
Euelles full known would make a man perish. Fo. 1. b. li. 5.  
Euelles long continued we make no count of them. Fo. 4. a. li. 7.  
Euelles be not measured according to the fact: but after th'opinion. Fo. 4. a. l,. 13  
Euelles what soever one suffereth none can be surely exempted from them. Fo. 5. b. li. 19  
Euelles common to all men. Fo. 6. b. li. 13.  
Euelles to come are most to be feared Fo. 6. b. li. 18.  
Euellis of adversaries letted by God. Foyes, 14. b. li. 7  
Euellis of other shall make our own seem light, Foyes, 17. b. li. 25  
Euelles and sorrows be mollified, ●● 18. b. li. 4  
Euelles of the soul be worse than the evelles of the body, fo, 36. a li. 5.  
Example of evil livers do help to our advertise mentes. fo. 43. b. li. 14   

F  
Feeble and weak have most need of comfort in death, Foe, 6. b. li. 11  
Felicity of Christians, through afflictions and death. Fo. 33. b. li. 15.   

G  
God doth chasten us benignly, discovering unto us the least evelles foe, 1. b. l. 1  
Goliath was the figure of sin. Fo. 38. a. li. 14.  
Goodness that GOD doth to the wicked moveth us to consider his goodness to the good, foe, 47. a. li. 14.  
Goodis of the wicked be spurrꝭ to move us to trust in the invisible goods & set light by the evelles which we do suffer. Fo. 47. b. li. 8.  
Goods that a man hath in his own person cannot be numbered. Fo. 27. b. li. 15.  
Goods of the spirit more excellent than the goods of honour fame. etc. Fo. 28. b. li. 9   

H  
Hermit complained because he was one year without trouble. Fo. 21. b. li. 7.  
high degree is subsect to many temptations. Fo. 14. b. li. 15.  
Honourable estate engendereth fear. Fo. 5. a. li. 13.  
Horror of diseased persons. Fo. 16. b. li. 12.  
Hurtful things that seem to hurt the believers: do them most good. Fo. 59 a. li. 3.   

I  
Ignomini mother of glory. Fo. 24. a. li. 20.  
Ingratitude not to esteem worthly the benefits of God. Fo. 13. b. line. 11.  
Injuries sanctified by Christ, Foyes, 24 b. li. ●  
Justice of God is but one. Fo. 13. a. l. 16   

L  
Lot was ●exed by the wurkes of the wicked, Foyes, 16. a li, 15  
Lot increased in righteousness thorough suffering wicked examples of the Sodomites, Foyes, 48. b. li. 13  
Love of righteousness is the love of death, Foe, 36. b. li. 25   

M  
Maladies hurtig the body be named CCC. Foyes, 5. a. li. 2  
Mankind is noble and can do many things that no other creature can do, Foyes, 28. a. li. 2  
Meat among voluptuous men is not found good with out sauce, Foe, 29. a li 16  
Members of one body help one an other, Foyes, 52. a. line. 10  
Mountain of myrrh, what it is, Foyes, 23. a. line. 18  
Parents loving their Children, Foyes 1. b. line. 23  
Passion of Christ called a baptism Foyes, 24. b. li. 14  
Passion of Christ is ●● so much the less strength in a man as he is far there from the love of suffering troubles of this world, foe, 27. a. l. 3  
Percecutions sanctified by Christ's sufferings, Foyes, 24. a. li. 11  
Pleasure and engelldre weariness, Foyes; 29. a li. 2  
Poverty enriched by Christ, foe, 24. a. li. 16  
Presence of God among us, Foyes, 9 b. li. 21  
Providence of God is always present toward us, Foyes, 39 b. li. 21  
Purpose of man, Foe, 9 a. line. 4   

R  
Rebukes of the world are rather to be embraced and kissed then the Apparel, Cups or other vessels that Christ touched, Foyes, 25. b. li. 23  
Relics do not so much good as troubles in this world, foe, 26. a line. 8  
Resurrection of Christ what good it doth to us, Foyes, 55. a. lin. 18   

S  
Saint John Bapt●●● beheaded, Foyes, 19 b. li. 9  
Saints prayed for the evelles of other, fo, 15 b. li. 25 foe, 18. a. li. 7  
Soul of the Sinner more horribls then the sore diseased body, foe, 17. a. line. 3  
Saints have suffered torments to have a Crown of life, Foe, 18. b. l. 16  
Sensual man understandeth not the things that be of God, Foyes, 21. a. l. 15  
Shame is glorified by christ, Foyes, 24. a. line. 15  
Shames of the world be to be embraced, Foyes, 25. a. line. 23  
Sin is destroyed by his own fruit, Foe, 38, a, li. 4  
Sufferings of other domove us to praise God, Foyes, 44. a. li. 14  
Suffering of our troubles is nothing if it be compared to the s●●●●ing of the Saints, Foyes, 21. ●. li. 18  
Supper of the Lord, Foyes, 53. a. li. 16   

W  
Wicked be as a raging Sea, Foyes, 17. b. line. 4.  
World likened to the Sea, Foyes, 4. a line. ●    

¶ Faults escaped in the printig  
Leaf. ●de. line. fault. correction. 11 1 11. it spoken, it is spoken. 14 1 21. same of the. sea, sand of the sea. 1● 2 25. the the evelles, the evelles. 28 1 24. riches abundance, riches ● abundance 31 1 ●. yea yet. 50 2 〈◊〉. albeit, also. 51 2 〈◊〉 re●oice, rejoice.  
❧ Imprinted at London at the Long S●… adjoining unto Saint Mildred's Church in the Pultrieꝭ by John Alde.