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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06447	The sinners guyde A vvorke contayning the whole regiment of a Christian life, deuided into two bookes: vvherein sinners are reclaimed from the by-path of vice and destruction, and brought vnto the high-way of euerlasting happinesse. Compiled in the Spanish tongue, by the learned and reuerend diuine, F. Lewes of Granada. Since translated into Latine, Italian, and French. And nowe perused, and digested into English, by Francis Meres, Maister of Artes, and student in diuinitie.; Guía de pecadores. English	Luis, de Granada, 1504-1588.; Meres, Francis, 1565-1647.	1598 (1598)	STC 16918; ESTC S108893	472,071	572

all their tribulations This Dauid confesseth in his Psalmes when he sayth Thou vpholdest me in mine integritie and doost sette mee before thy face for euer That is thou neuer turnest thine eyes from me for that contitinuall care thou hast of mee Also hee sayth in another place The eyes of the Lord are vpon the righteous and his eares are open vnto theyr cry But the face of the Lord is against them that do euill to cutte off theyr remembrance from the earth But because the greatest riches of a good Christian is the prouidence which God beareth ouer him this the more certaine it is and better knowne vnto man the greater is his ioy confidence I thinke that I shall doe a thing worth the labour if I shall adde and bring hether moe places and testimonies of the sacred Scripture seeing that euery one of them are as the Charters and Letter-pattents of a King and new confirmations of the rich promises and legacies of his diuine will Therefore Ecclesiasticus sayth The eyes of the Lord are vpon them that feare him and he knoweth all the workes of man hee is their mighty protection and strong ground a defence from the heate and a shadow for the noone day a succour from stumbling and an help from falling he setteth vp the soule and lightneth the eyes he giueth health life and blessing Hetherto are the words of Ecclesiasticus out of which it is euident and plaine to euery man how many kind of duties there be which GOD supplyeth in the preseruation of man This the Prophet Dauid confirmeth The paths of man are directed by the Lord for he loueth his way Though he fall he shal not be cast of for the Lord putteth vnder his hand Consider I pray thee heere what ill can happen vnto him who falleth vpon a bolster so soft as is the hand of the Lord our God And in another place Many great sayth he are the troubles of the righteous but the Lord deliuereth him out of them all He keepeth all his bones not one of them is broken In the New Testament also more excellent magnificent things are spoken of this diuine prouidence where the Lorde sayth that he onely hath not a care of the bones of the righteous but also of euery one of theyr haires that they fall not nor perrish without his prouidence willing after this manner of speaking to insinuate and intimate vnto vs his greatest and speciallest prouidence towards them For of what thing shall not he haue care who hath a care of all our haires If this seeme too much vnto thee heare that which is no lesse which God speaketh by his Prophet Hee that toucheth you toucheth the apple of mine eye It had beene sufficient to haue sayd hee that toucheth you toucheth me but it is more that he saith he that toucheth any part of you toucheth the apple of mine eye Neyther is our most bountifull Lord content that he hymselfe should alone watch-ouer our safetie but he also willeth that the Angels should be ready to doe vs seruice for so wee read in the Psalmes Hee hath giuen his Angels charge ouer thee to keepe thee in all thy waies they shall beare thee in theyr handes that thou hurt not thy foote against a stone Didst thou euer see I pray thee such a Chariot or Wagon as are the hands of Angels See therfore how the Angels who are our elder brethren doe beare the righteous in their armes who are their younger brethren who as yet know now how to walk alone but must be carryed in the armes of their elders And this they doe not onely in life but also in death at the history in the Gospell testifieth of the rich Glutton in which we see that the begger Lazarus after death was carryed of Angels into Abrahams bosome The diuine Psalmographer confirmeth this The Angell of the Lord pitcheth round about them that feare him and deliuereth them How mightie and strong this garde is the translation of S. Ierome dooth more expresse The Angell of the Lorde compasseth and encircleth them that feare him that he may deliuer them What King was euer founde that had such a garde as our Lord hath giuen vnto vs This is most manifestly seene in the bookes of the Kings the King of Syria comming to take the Prophet Elizeus brought a great Armie with him vvhich the seruaunt of the Prophet seeing feared and began to tremble But the Prophet turning to his prayer prayed the Lorde that hee would vouchsafe to open the eyes of his vnbeleeuing seruant that he might see the Armie which stoode for the defence of the Prophet being stronger by infinite thousands then that which came to hurt and wrong him And hee opened the eyes of his seruant and he saw the Mountaine ful of horses and of fierie Charrets for the defence and gard of Elizeus Like to this gard is that which is mentioned in the Canticles in these words What shall you see in the Shulamite which is the Church or any soule liuing in the state of grace but as the company of an Army that is an Armie of Angels This same also in the same booke is explaned by an other figure when it is said Behold Salomons bedde threescore strong men are rounde about it of the valiant men of Israell They all handle the sword and are expert in warre euery one hath his sword vpon his thigh for the feare by night What other thing is this then that the holy Ghost by this figure might teach and show the great care singuler prouidence by which God defendeth and watcheth ouer the soules of the righteous For whence is it I pray thee that man being conceaued in sin liuing in a corrupt flesh bent to all euill should passe so many yeeres among so many snares and dangers without destruction and vtter ruine of himselfe if hee were not preserued sustayned by the Diuine prouidence Which is so great that it dooth not onely preserue men from euill but also oftentimes it dooth turne the very euills into which men fall through carelesnesse and negligence into a matter of greater good that is as often as by that they are made more wary more humble and more thankfull vnto him who hath drawne them back from so great danger and hath pardoned them so great a sinne For this cause the Apostle sayth Vnto them that loue God all things worke together for the best If this fauour and friendship be worthy of admiration that shall be more worthy that God doth not onely shew this mercy to his seruants but also to their sonnes and Nephewes and to all things that appertaine vnto them as God himselfe testifieth saying I am the Lord thy God a iealous God visiting the iniquity of the fathers vpon the children vpon the third generation and vpon the fourth of them that hate me And shewing mercy

with me hath alwayes beene in me by which I became a solitary and a Monasticall man Histories report of Agathon that hee dying had his eyes three dayes open and neuer shut neyther euer moued them But his brethren touching him sayd ô holy Father where art thou now He sayd I stand in the sight of Gods iudgement his brethren sayd moreouer vnto him doest thou also feare To whom hee aunswered alwayes as much as lay in me I purposed to keepe the commaundements of God but I am a sinfull man and how should I know whether my works please God To whom his brethren sayd doest thou not trust in thy works because they are according to Gods word and rule To whom he aunswered I doe not trust in my works in the sight of God because in his iudgement and sight all our best works are imperfect and full of infirmity but onely in Christ Iesus my Redeemer in whom I assure my selfe to haue all righteousnes and perfection No lesse fearefull is that example which Iohannes Climacus remembreth of an other man that led a solitary life and that we will set downe heere with his owne words for it is especially to be noted to the edefying of mens soules A certaine man called Stephanus sayth hee dwelling in this place loued a solitarie and a quiet life This man when he had liued many yeeres solitarily being adorned with many singuler vertues of Christianity and sanctification built himselfe a Cell at the bottome of that hill in which in times past Elias beheld his holy and diuine vision He so venerable for life and conuersation that he might furnish himselfe with more integrity and purity of liuing hee came to a place of Anchorites which place was called Fayth In which place when hee had passed ouer many yeeres with a most straight kind of life for this place was vtterly remote from all humane consolation and almost not come to of any man for it was almost seauenty miles distant from any dwelling of man in the very last part of his life he departed thence desirous to dwell in the Cell of that holy Hill There were two Disciples of Palestina very religious who also diligently obserued the Cell of this old man In which whē he had continued a fewe dayes he fell into sicknes whereof he dyed But a day before his departure suddainly hee fell into an agonie and astonishment of minde and with open eyes he looked about first to the right side then to the left side of the bed and as though certaine required an account of him all they that stoode about him heard him say some-times thus So in truth it is but for this I haue humbled my selfe and broken of my sinnes by repentance Some-times hee said No truly but yee lie I haue not doone thus Then againe thus So it is indeede this is so but I haue wept and with weeping as with a gunneshot I haue battered downe that partition wall which kept Gods countenaunce from me God hath heard my prayers and my teares And againe yee rightly accuse me In some also some-times he said So it is truly and to these I haue not that I may say vnlesse God be mercifull vnto me and God is more mercifull then man can be sinfull if man will be sorrowful And surelie this inuisible and most sharpe iudgement was a feareful and a terrible sight in which also that which is more terrible they obiected vnto him what he had not done ah woe is me he being a man of such sanctitie and holines of life In many of his sinnes he said that he had not what he might aunswere euen this man said so who had almost forty yeeres ledde a solitarie life and had the grace of those teares that wash and blot out the hand writing of GOD against vs. Certaine affirmed to me of a truth that this man whilst he was in the vvildernes nourished a Leopard with his owne hand And vvhilst thys strict account was required of him and whilst he was in thys sore conflict he departed thys life Hetherto are the words of Climacus which sufficiently declare how greatly carelesse and negligent men ought to feare the seperation of theyr soule and body when as the very Saints themselues are found to feare so greatly But if any one aske why the Saints placed in this danger do feare with so great trembling to this Saint Gregorie aunswereth in the fourth booke of his Morrals in these words The minde of the Elect when it remembreth those things vvhich it hath done is greatly feared with the dread of iudgement Now it looketh perfectly into it selfe but as yet it dooth not raise vp it selfe vnto security because whilst it considereth how great the cumbrance and horrour of the last examination is it carefullie trembleth betweene hope and feare because the iust Iudge comming he knoweth not what of his trespasses hee will impute vnto him what he will forgiue For they are not therefore secure if outwardly in outward action they haue not offended but they are carefull for theyr thoughts by which theyr minde is forced hether thether For as much as they can do that they may not offend outwardly so much they cannot doe that they may not offend inwardlie in their thought Therefore often-times the elect vnwillingly offend in thought which they marke diligently in themselues and consider what great gilt it is before the eyes of God And when as for these things they alwaies feare the strict iudgement of God yet then especiallie they doe feare when they comming to pay theyr debt vnto nature do see themselues approching to the strict exact Iudge And so much more pearcing is the feare by howe much more the eternall retribution is neere Moreouer before the eyes of theyr hart at that time no fantasticall thing doth flie because all such matters beeing taken away they onely consider themselues and him to whom they are approching Feare increaseth by the neere retribution of iustice and by the neerenes of death so much by howe much the strict iudgement is neere as it were touched Although they remember that they neuer offended in those things which they know yet they feare those things which they knowe not because they cannot vtterly iudge of and discerne themselues therefore their end growing neere they are terrified with a greater feare Neither is the soule of man then feared without cause seeing that after a very short time it shall haue that iudgement which neuer can be changed Hetherto Gregorie If therefore holy men with so great reason haue feared thys iudgement what ought not they to doe who are not such ones Yea who haue spent the greatest part of theyr lyfe in following the vanities of this world vvho so often haue offended God vvho hetherto haue liued most carelesly vvho neuer haue had any care of theyr saluation vvho haue neuer beene touched with any regard to prepare themselues for this houre If

life by grace and the blessed in the other by glory Of the fift priuiledge of Vertue which is the tranquilitie and peace of a good conscience which the righteous enioy and of the torment and inward byting with which the wicked and vngodly are tortured CHAP. XVII AFter the ioy and consolation of the holy Ghost an other ioy doth succeede which the righteous haue from the testimonie of a good conscience For the more euident vnderstanding of this priuiledge wee must know that the Diuine prouidence which bountifully prouideth that all the creatures haue those things that are necessary for their preseruation and perfection when it willeth that a reasonable creature should be perfect hath prouided most plentifully and copiously that not any of those things should be wanting which belong vnto his perfection And because the perfection of this creature consisteth in the perfection of his vnderstanding and will which are two of the chiefest and principallest faculties of our soule one of which is perfected by Science the other by Vertue God hath created vniuersall principles of all sciences in our vnderstanding whence theyr conclusions proceede and in the vvill hee hath ordained a seminary or seede plotte of all vertues for hee hath put in it a certaine naturall inclination to all good and a dread or horrour of that which is euill so that the vvill naturally reioyceth in the one and is heauy in the other murmuring against that as against a thing which it naturally abhorreth Which inclination is so naturall and so effectuall that although by chaunce it be weakened through a daily custome of ill liuing yet it cannot vtterly perrish or altogether be extinguished We haue a figure of this in the booke of Iob in each of the calamities and losses of this man of God alwayes there was a seruant remaining which brought him word of the misfortune and misery After the same manner this seruant is neuer wanting nor euer leaueth him who sinneth The Doctors doe name this seruant the Keeper or Watcher ouer the conscience which in all shypwracks escapeth safe and among all the dead it onely dieth not which ceaseth not to present before the eyes of the wicked the good which they haue omitted vvhen they sinned and the euill which they haue committed In vvhich thing the care and loue of the Diuine prouidence shineth with a wonderfull beautie by which it loueth embraceth vertue after that it hath appointed for her a perpetuall stirrer vp that she sleep not a perpetuall Preacher that neuer keepeth silence and a maister who alwaies directeth her to all good The Stoicke Philosopher Epictetus very well vnderstood this who said Our Parents deliuered vs beeing children to a Schoolemaister or Tutor which might attende vs that wee should not be hurt but God hath committed men to bee kept of their owne conscience seated within them which conscience and Keeper is not to be contemned because it both would displease God and we should become enemies to our owne conscience Euen as this conscience is as it were a Teacher and Maister of good men so on the contrary part it is a tormenter and torturer of the wicked which afflicteth and excruciateth them inwardly without intermission accuseth sinners for their sinnes committed and mingleth Wormwood with all their pleasures insomuch that scarce they bite of the Garlicke of Egypt but a teare doth fall from theyr eyes This is one of those plagues with which the Lord in Esay doth threaten that he will torment the wicked saying And I will make Babilon a possession to the Hedgehog For by the iust iudgement of God the hart of the wicked which heere is vnderstood by Babilon is giuen into the power of the Hedghog that thornie and pricking creature that is into the handes of the deuill and also into the power of the thornes and pricks of the conscience which sinnes doe bring with them which as sharpe thornes and needles doe thrust through and rent the hart of man But if thou askest mee what be these thornes I say that one is the filthines and enormity of sinne that of it owne nature is so abhominable that a certaine Phylosopher sayd If I knew that God would pardon me and that men were ignorant of it yet I should blush to sinne for the onely filthines of sinne Another thorne is when the sin bringeth with it an offence or iniurie to another man for then as it were the blood of Abel is represented to his eyes which cryeth for vengeance before the Lord there is an example of this in the bookes of the Machabees all the iniuries and all the euils which Antiochus the King had doone at Ierusalem came into his minde hee beeing now at the point of death by the which remembrance he came into such tribulation and anguish and into those floods of heauinesse and sorrow that he said And nowe doe I remember the euils that I haue doone at Ierusalem for I tooke all the vessels of gold and of siluer that were in it and sent to destroy the inhabitants of Iuda without cause I know that these troubles are come vpon mee for the same cause and beholde I must die with great sorrowe in a strange Land Infamie is another thorne which followeth sin whicha sinner knoweth of will he nill he and therefore he cannot but grieue for naturally men wish well vnto themselues are afflicted with the contrary For there is not a more grieuous punishment as a certaine Wiseman sayth then publique hate An other thorne is the necessarie feare of death the incertainty of life the feare of rendering an account and the dread horrour of euerlasting punishment Euery one of these are seuerall thornes which grieuously pierce and prick the hart of the vngodly insomuch that as often as the memory of death commeth on one side so certaine on the other so incertaine he cannot but be sadde and heauy as saith Ecclesiasticus For he seeth that day which shall auenge all his iniquitie and bring an end to his vices and pleasures Neither is there any man who can altogether cast the remembrance of this from him seeing that nothing is so naturall to a mortall man as to die Hence it is that being in any dangerous estate hee quaketh and trembleth through feare being doubtfull whether he shall die or not for the vehemencie of his owne loue and the perturbation of feare maketh him to feare a shadow and to dread where there is no such cause Therefore if in the Land destructions and common infirmities doe arise as the plague Earthquakes thunder and lightning a sinner straight-waies feareth and is troubled and is altered through the feare of an euill conscience perswading himselfe that these shall light vppon him All these thornes together pricke goare and thrust through the harts of wicked men as very largely remembreth one of Iobs friends The wicked man sayth he is continually as one

the end these as the meanes to the end those as health these as a medicine by benefit of which we obtaine health Those are as the spirit of Religion these as the body of it which albeit it is part of the whole yet one part is more principall then another and whose function is more especially required in working Those are as the treasury these as the keyes by which it is opened and shutte Those are the fruite of the tree these as leaues which adorne the tree and doe preserue the fruite from the iniury of the ayre Albeit in thys the comparison is lame and maimed and somewhat fayleth because the leaues of the tree although they preserue the fruite yet they are not part of the fruite but these vertues doe so preserue iustice and righteousnes that they are a part of iustice and righteousnesse This therefore my brother is the estimation which is to be made of vertues of which there hath beene made mention in this rule as we haue said in the beginning of this Chapter by benefit of which we may be free from two vicious extreamities which are in this world One is the antient one of the Pharises the other is a later one of moderne Heretikes For the Pharises as carnall and ambi●●ous were altogether giuen to the obseruance of that Law which in like maner was carnall as for true righteousnes which consisteth in spirituall vertues it was in no esteeme among them as the whole history of the Euangelists dooth testifie and the Apostle saith that they had a showe of godlines but had denied the power of it Also that the Law had onely a shadow but brought not men to perfection The moderne neotericall Heretikes after a contrarie maner vnderstanding this errour and be●●g willing to auoyde one extreame fall into another that is into contempt of all externall vertues according to that Charybdis gulfe who thought to haue escap'd Fell into Scylla●s i●●es th●● widely g●p'd Wherefore the true and Catholicke Church of Christ condemning both extreames approoueth the truth which is the meane for attributing prerogatiue and excellencie of dignity to the internall vertues shee also allotted theyr place vnto the externall Because she accounteth of some as of the order of Senators of others as of the degree of nobles and gentlemen and other she receiueth into the number of Cittizens vvhich make one Common-wealth in which the dignity of euery one is knowen and what is due and belongeth vnto euery one is easily seene 〈◊〉 very profitable 〈◊〉 which are 〈…〉 of the precedent doctrine CHAP. XIX OVT of the precedent doctrine foure instructions doe arise very profitable and necessary for a spirituall life The first is that a perfect man and a true seruant of God ought not onely to seeke for spirituall vertues albeit they be excellent and noble b●● a●●o he ought to ioyne others vnto the● as well for the preseruation of them as for the obtaining of absolute perfection and the whole complement of Christian righteousnes Wherefore he ought to consider that as man is not only a soule nor onely a body but a soule a body together for the soule without the body maketh not a perfect man the body without the soule is no other thing then a sacke full of earth and ashes so also it is necessary that hee know that true and perfect Christianitie is not onely internall nor externall but internall and externall together For the internall alone cannot be preserued without the externall whether it be little or much according to the conueniencie of the bond of euery mans estate neither is it sufficient for the fulfilling of all righteousnes Much lesse can the externall without the internal make a man perfect as neyther the body alone without the soule can make a man Euen as therefore all the life of the body proceedeth from the soule so all the dignity and worth of the externall proceedeth from the internall but especially from Charity He therefore that will not erre from this scope and determined resolution let him thinke that as he that made man would not separate the soule from the body so he must not seuer the spirituall from the corporall that would make a perfect Christian The body is ioyned to the soule the treasure is preserued in the Arke the hedge compassing the Vineyard dooth make it safe and Vertue is defended by her Fortresses Bulwarkes defences which are her owne parts Otherwise beleeue me one will decay and perrish another For one cannot be increased nor assisted vnlesse both be ioyned together Consider how nature and Art the Ape and imitatour of Nature doe nothing which hath not eyther a barke or some couer for a fortification defence and also for an ornament of it after the same manner Grace also worketh which is the most perfect forme and most perfectly effecteth her operations Remember also that it is written He that feareth God neglecteth not any thing And Hee that setteth naught by small things shall fall by little and little Remember the example set downe in the former booke that by the want of one nayle the yron shoe is lost and the shoe beeing lost the horse falleth and the horse falling the rider perisheth Remember the dangers which hee incurreth that neglecteth small things for this is the high-way that leadeth to great errors Marke also the order of the plagues of Egipt after harmlesse and hurtlesse Frogs came lyce and great flyes Gadbees stinging Horse-flies and byting Oxe-flies Whereby it is euident that the neglect and contempt of the lesser doth prepare the way for greater for they that feare not polluting and euill-sauouring Froggs will not feare stinging Horse-flies byting Oxe-flies ¶ The second instruction BY that we learne also to what vertues we ought most especially to addict our endeuours and studies vpon which we ought to bestow greater diligence and vpon which lesser as men doe who make greater account of an heape of gold then of siluer and doe more esteeme an eye then a finger so also it is meete and requisite that with greater endeuour and diligence we should apply our selues to the woorthier vertues and vvyth lesser to the lesse worthy otherwise if we more diligently study and imploy our paines rather vppon the ignobler then the noble the whole spirituall busines will be disordered Wherefore I say that those Bishops and Pastors do very wisely that in theyr pulpits and Sermons doe often beate vpon these wordes Silence Fasting Solitarines Rites and Ceremonies and that often stand vpon and preach Charity Humility Prayer Deuotion Contemplation the Feare of God the Loue of our Neighbour and such like And this ought to be done so much the more often by how much the inward defects are more secret thē the outward and therefore rhe more dangerous For euen as men are more diligent to amend defects that are seene of them then those that are vnseene so it

of them is who haue not their trust in God 195 Onely hope is left vnto man ibidem Man cannot liue without a God ibidem How necessary Hope is for man 196 The punishment of fruitlesse and vaine hope ibidem The difference of the prouidence of God and of hope or trust 197 The ninteenth Chapter Of the seauenth priuiledge of Vertue that is of the true liberty which the righteous haue and reioyce in and of the misery and vnknowne seruitude and bondage in which sinners liue 197. The matters handled in this Chapter Whence this liberty springeth ibidem One kind of liberty true another false 198 Why the liberty of the soule is the true liberty ibidem Of the seruitude in which wicked ●en liue ibidem Sinne is a cruell tyrant ibidem Whose seruant a sinner is page 199 The flesh is sinne and a nourisher of sinne ibidem Fleshly desire or sensuall appetite is the cause of perturbations ibidem The soule hath two parts the superiour part and the inferiour part 201. The appetite ought to be gouerned and not to gouerne ibidem What it is to obey the appetite 202. A carnall louer is a seruant ibidem Why vicious men are not auoyded 203. How great the force is of perturbations and affections ibidem The seruitude of impure and vnchast loue page 204 Luxury is not satisfied with the thing desired 205. The seruitude of ambition 207 The punishment of a certaine ambitious man 208 The seruitude of couetousnes ibidem A couetous man is the seruant and slaue of his money 208 A sinner is not bound with one chaine alone 209 Of the liberty in which the righteous liue 210. By the grace of God we are deliuered from the seruitude of sinne 211 Men through grace raigne ouer the deuill ibidem The deuill is couetous and niggardly towards his 212 Causes from whence this liberty ariseth ibidem The first cause is the Diuine grace ibidem The second cause is the sweetnes of spirituall consolations 214. The third cause is daily vse and continuall diligence 215 The affections are taught of the Lord and doe work good vnto man 216 A Caution ibidem The yoke of sinners page 217 The twenteth Chapter Of the eyght priuiledge of Vertue that is of the blessed peace inward quietnes which the righteous enioy and of the wretched warre and continuall trouble and terrour with which the wicked are shaken and smitten in their soules page 218 The matters handled in this Chapter Three kinds of peace one with God another with our neighbour the third with our selues ibidem Of the continuall warre and inward trouble of wicked men 219 The two daughters of our appetite Necessity and Greedines ibidem The thirst of the wicked 222 Biting of conscience is the companion of carnall pleasure ibidem The impatience of the appetite 223 Whence the vnquietnes of the mind ariseth ibidem A little misery doth sowre and disturbe a great deale of felicity 224 Appetites fight one against another 225 Of the peace and inward rest in which the righteous liue 226. The change of the inward man 227 The presence of the holy Ghost is knowne discerned by the peace and tranquility of the mind page 228 The seauen first priuiledges and prerogatiues of Vertue are the first cause of this peace ibidem The second cause of this peace ariseth from the liberty of the subdued passions 229 The third cause of this peace springeth from the greatnes of spirituall consolations ibidem The fourth cause proceedeth from the testimony and inward ioy of a good conscience 230 The fift and last cause is engendered of Hope ibidem The 21. Chapter Of the ninth priuiledge of Vertue that God heareth the prayers of the righteous and reiecteth the prayers of the wicked 230. The matters handled in this Chapter A double deluge the one materiall the other spirituall ibidem Man is more miserable then any liuing creature 231. A saying of Silenus taken Captiue of Mydas out of the eleuenth booke of Ouids Metamorp page 232. Prayer the onely remedy of man ibidem How sure a remedy our prayer is 233. How farre prayer extendeth it selfe 234. What great things the Saints haue done by prayer page 235. The 22. Chapter Of the tenth priuiledge of Vertue which is the help and fauour of God which the righteous feele and tast of in their tribulations and of the impatience and torment of the wicked in carrying theirs 236 The matters handled in this Chapter Our life is a Sea stormy and tempestuous ibidem God doth temper and proportionate the tribulations according to the strength and ability of men 237. Tribulation is profitable ibidem God is present with the righteous in tribulation ibidem All vertues helpe the afflicted 239. Hope is an Anchor 241 Wherein true Christianity consisteth ibidem Of the impatience and fury of the wicked in tribulations 242 The wicked are vnfit to beare tribulations ibidem The force of impatience 243. Miseries are doubled vpon the impatient 244. Mourning doth nothing profit the impatient ibidem One and the selfe same tribulation doth profit the righteous and hurt the wi●ked 245. Constancy in affliction is not to be sought in Philosophy 246. The 23. Chapter Of the eleuenth priuiledge of Vertue that is that the Lord doth prouide temporall blessings for the louers and embracers of Vertue 246 The matters handled in this Chapter God doth not suffer his to be hunger-starued 247. The temporall promises of the old Testament after some manner doe also pertaine vnto the righteous of the new Testamen● 248. In the keeping of the law all good things are found 249. To him that keepeth the law of the Lord all things succeede and prosper well ibidem Of the scarcity and pouerty of the wicked 250. The curses set downe in the 28 of Deut. are proued by examples 253 The curses in the 28. of Deut. pertaine not onely to the Iewish Nation but also to Christians ibidem The 25. Chapter Of the twelueth priuiledge of Vertue that is of the quiet peaceable and ioyfull death of the Righteous and contrarily of the wretched miserable painfull disquiet and greeuous death of sinners 254. The matters handled in this Chapter The accidents of death 255. A wonderfull and excellent saying of Petrus Damianus of the houre of death 256 Nothing auaileth in death but Vertue page 258 Of the death of the 〈◊〉 ibidem The righteous feareth not in the houre of death page 249 In death prosperity doth nothing profit nor aduersity hurt 260 The conclusion of those things which haue been spoken of in this second part of the first booke 261 Vertue hath but one inconuenience that is that it is not well known 262 The third part of the first Booke In which aunswere is made to all those excuses by which those men are wont to excuse and defend themselues who will not embrace Vertue page 265 The Chapters of the third part The 25. Chapter Against the first excuse of those who deferre