AN EXCELLENT TREATISE touching the restoring again of him that is fallen: Written by the worthy man Saint john Chrysostom, Archbishop of Constantinople, to Theodorus a friend of his, who having once embraced the truth of Christ's Gospel, fell from it by lewd living: not unfit to be read and perused by all those, that shall be desirous to stir up, either themselves, or other being in the like case. Turned and put into English, out of an ancient Latin translation, written in velume: by R. W.  1. John. 2, vers. 1, 2. 
If any man sin, we have an advocate with the father, jesus Christ the just, and he is the reconciliation for our sins.  
Printed at London by Ar. Hatfield, for Io. Winnington at the golden Tun, near to S. Dunstan's Church in Fleetstreet. 1588.   

Of the profit of this Treatise.  
THe prince of Surgeons, Phoebus' son,  
In curing famous was:  
Machaon and his brother too,  
By art brought much to pass.  
The best of these in festered sores.  
Did all, and could no more:  
To soul of man corrupt by sin,  
Their skill denied a door.  
But here behold 'gainst dreadful crime.  
A sovereign medicine lies:  
A Moly, Panaceia sweet,  
To him that upward flies.  
If fallen down thou feel despair,  
Read through this pamphlet small:  
It Theôn cheiras, powerful salve,  
In such assaults mayst call.  
R. W.   
1. Pet. 4, 3. 
It is sufficient for us that we have spent the time passed of the life, after the lust of the Gentiles, walking in wantonness, lusts, drunkenness, in gluttony, drinkings, and in abominable idolatries.   

To the Worshipful and his especial good friend, Master john Kemp●horne Esquire, R. W. wisheth in this life prosperous success in all affairs, and in the life to come a crown of glory.  
SEeing always it hath been accounted a superfluous work, ei●her to commend in A●ollo wisdom, or to extol in Hercules' puissance, or to praise in Minerva knowledge: it may be thought no less needless or me, to praise in fined words and garnished style if so I were able to do) ●our ardent zeal in God's ●ruth, and marvelous affection towards the true professors thereof. And because among those that know you, it shineth so oriently, as in words to set it forth, were rather to imbeazle than illustrate it; and among those tha● know you not, by commending it abundantly may fear the censure o● smoothing, I think i● better, at this time (as Sallust saith of Carthage) to speak nothing at all o● it than a little. Yet surely (though the envious happily mislike it) this I affirm, when I bethought to find a meet protector for this pamphlet, tha● might love it, as Antonius the Emperor was won● to love books, as Alphonsus was accustomed to esteem the works of Cicero, that might read it diligently as Erasmus did Terence, as bishop jewel did Horace, as Lady jane Gray did Plato's Phaedon: none came to my mind before your Worship, under the wings of whose tuition, these my slender labours might safely be shadowed, from all the malice of spiteful reproovers and taunting carpers. Now concerning the work, some I know will find fault with my presumption, that being a tender suckling and novice in good letters, I would dare to put forth ought in print, especially in such a plentiful time of books. Let these take this answer; that I did it not voluntarily but enforced, and that by the request, not of one or two but of many, whose good will I have often experimented, whose friendship in the Lord I will no● (for a small cause) violate, whose authority I may not despise. For lighting by chance on this treatise of Chrysostom, reverencing it at the first sight more for antiquity than ought else, assoon as I had read it over, I did it faithfully for my private utility into English, never thinking it should come to this pass. But having ●ent it unto some of my Friends, desirous of such a piece of matter, they fell suddenly into that liking and loving of it, that they never ceased exhorting, begging, compelling (I may say) until (maugre my head) I granted, it should go forth for the benefit of many. Which ●ow being newly borne and come into the world, I beseech your courtesy to receive into your patronage: and as it proceeded from a willing mind, so to take it with a gladsome countenance. And notwithstanding this testimony of a grateful mind, do not any way counterpoise the weight of your demerits, yet I beseech you to accept of the poor widows mites, and of the cheerful givers mind. Thus surceasing any longer to interrupt your Worship's serious affairs, I suppliantly crave of the Almighty, daily to augment his graces in you and the virtuous Gentlewoman your wife, that after your rac● ran in this dale of misery, you may for ever enjoys the sight of Christ jesus in heaven. From Chudleigh, Anno. 1587.  
Your worship's daily and humble Orator, ROB. WOLCOM●   

Of the restoring again of him that is fallen.  
OH, 
jer. 9.1.  that my head were (full) of water, & mine eyes a fountain of tears! Much more ●tly is it spoken of me now, than ●t that time, of the Prophet of God. 
The worthiness and integrity once of the person to whom he writeth.  For howbeit not many ci●ies, neither a whole country is ●o be lamented of me, yet I must mourn for a soul, of more worth ●han many nations, of more price ●han many cities. 
Ecclus. 16.3.  For if one that ●oe the will of God, be better ●han a great company of the wicked, thou also waste better once, than many multitudes of the jews. Wherefore let no man wonder, if I peradventure use more large lamentations at this time, 
The cause of his lamentation.  and power out more plenty of tears, than at that time the Prophet did. For (as I said) I do not bewail the sacking of a city which is taken, nor the thraldom of the common people little set by: but the downfall of an excellent soul, and the ruin of a temple which Christ inhabited. If any ever knew the ornaments of thy mind, which now the flame of the devil hath consumed; if any ever beheld the temple of thy body, when it glittered with the brightness of chastity; sooth, he would deem that lamentation of the Prophet smal● and much inferior: wherein he bewaileth that the hands of Barbarians had profaned the holy place, and that the enemies fire had destroyed the Temple, and that the Cherubin and the Ark were defiled, and that the mercy seat, with the tables of stone, & the golden pot, were polluted For this lamentation which I use, is by so much more piteous & bitter than the other; by how much more truly and evidently all these things were to be seen in thy soul, than between the walls of that Temple; the Temple which was in thee, was much holier than the other. It shined not with the metals of gold and silver, but with the virtues of the mind, & gifts of the holy Ghost: fit had within it the Ark & the two Cherubins, that is, the faith of the father, and the son, and the holy Ghost. 
The wretched plight whereinto this man was fallen.  Yet now nought of all these is left, all things are taken from thy soul, she is bereft of all her beauty, and all the gifts which God bestowed on her, she remaineth spoiled, deformed, fowl, she hath lost all her aid and safeguard. No door now is shut in her, no entry is kept, but she lieth open to all naughty spirits, which corrupt the soul. No unclean thought, no filthy desire is thence expelled, but if the spirit of fornication come, it entereth in, if the spirit of pride, if the spirit of avarice, if more hellish and unpure, than these shall come, none forbiddeth them, none beateth them back. For she hath no keeper, no Sexton. And as to the secrets of heaven there is no access for an ungodly person; so at the first no infection could touch thy mind.  
But perhaps I may seem to speak incredible things, to those especially that knew not thy former state, and only see the destruction wherein thy soul now lieth. This surely is the cause why I weep without remedy, because I knew thee: and whyd sorrow uncessantly, because I remember how long it is, until I see thee return to thy wont and pristine glory. Which for all that men may judge impossible, yet to God all things are possible. 
Mat. 19.26.  
* Psal. 113.8.9. 1. Sam. 2.8.  For he it is, that raiseth the needy out of the dust, and lifteth up the poor out of the dung. That he may set him with princes, (even) with the princes of his people. He it is that maketh the barren woman to dwell with a family, and a joyful mother of children.  
Let us not then doubt nor despair, 
If sathan draw to sin, God can pull back to goodness.  but that thou mayest be converted into a better case. For ●f the devil could do so much in ●hee, as to draw thee from the ●eight of virtue to the depth of wickedness, how much more shall God be able to reclaim thee to ●he highest pitch of goodness, & ●ot only make thee that thou wast once, but far more blessed ●han thou didst seem in thy own conceit. Only be of stout courage, neither cast off the hope of goodness: let not, I pray thee, that betid thee, which doth the godless. 
Ungodliness without penitency breedeth to despair.  It is impiety not the multitude of sins, that bringeth a fool to desperation: and therefore Solomon said not, that each one when he cometh into the depth of evils contemneth, but, 
* Prou. 18, 3.  the wicked (saith he) if he come into the depth of evils contemneth. 
Or, when the wicked cometh, then cometh contempt  It is then a point of the impious to have no hope of salvation, and to contemn when they come into the depth of sins, ungodliness not permitting them to have respect to God, and to return thither from whence they fell. So that this thought which cutteth away all hope of conversion, issueth from impiety, and as a most heavy stone accloying the soul, i● perpetually compelleth it to be hold the earth and never to loo● upward on God. 
When we sin we must not despair.  But a lusty stomach and lofty mind will cas● down this hurtful weight of hi● soul, and tread under feet Satan, that being his own governor he may sing the Psalmist words to God, 
* Psal. 113, 2.  As the eyes o● servants look upon the hands o● their masters, and as the eyes o● a maiden upon the hands of hi● mistress: so our eyes wait upon the Lord our God, till he have mercy upon us. Have mercy upon us, O Lord, have mercy upon us, for we have suffered to much contempt. And in these word● ●f this heavenly prophecy, there ●s singular doctrine, we have suffered too much contempt. This ●s that he would have us say, ●hat although for the multitude ●f our sins we have suffered much contempt, and are surrounded with reproaches, yet our eyes shall wait upon the Lord our God till we have mercy upon us, and that ●e will not leave of beseeching, until we be vouchsafed forgiveness. 
We ought to be earnest in prayer, when we sue for forgiveness, and not to rest till God have fulfilled our petitions.  For this is the badge of a constant and settled mind, that is not weary of persevering in ● treaty through despair to obtain, but continueth & persisteth ●n craving, until the Lord have ●ercy upon it. 
* These two periods following G. F. Capito hath not in his translation.  And lest you ●hould think you offend greatly ●efore the Lord, if not vouchsafed to be heard, you continue importunately in prayers, call to memory the evangelical parable, and there you shall find, that ●he Lord showeth, that stiff and persevering beggars are not unacceptable to him. For he saith, 
* Luk. 11, 8.  Though he would not give hi● because he is his friend, yet b●cause of his importunity, he w● rise, and give him as much as h● needeth. Understand therefore (dear friend) that the diu● putteth into our mind's despai● of obtaining, to this end, that h● may cut from us the hope of t● goodness of God, which is t● anchor of our salvation, the foundation of life, the guide of t● way through which we pass heaven: in brief, the Apost saith, 
* Rom. 8, 24.  by hope we are saved. so much that our salvation co●sisteth in hope, which draweh● our souls from out the earth knit (as it were) to certain chains hanging down fro● heaven, and calleth again the to the heavenly dwelling pla●● which cleave to themselves, exalting them securely above th● troubles of this life, and earth miseries. Wherefore if any encumbered with these calamity be dissolute, and let go out of hi● ●andes the anchor of hope, he ●ust needs fall, and be carried ● to the bottomless pit and pro●nditie of evils. 
The dangers of despair.  Which assoon ●s the enemy shall perceive, and ●ee us loathe the multitude of our ●ns, & fear through remorse of conscience, strait way he draws near, and casteth before ●ur eyes cogitations of despair, ●ore heavy than any lead or ●rauel: which if we undertake, we ●ust of necessity be drowned in ●he depth of evils, because, with ●he very load, the stays of our salvation are broken. Into the which depth because thou art ●ast, thou dost throw behind ●hee the precepts of a good and gentle lord, and thou dost obey ●he beck of a bloody and mertiles tyrant, the enemy of thy salvation. Thou hast shaken off the sweet yoke of Christ, 
Mat. 11, 30.  & hast ●aid on thy neck for it, the hard and iron fetters of sin: thou hast shaken off the easy burden of a lowly and meek Lord, and for it hast hanged about thy nec● a millstone, but how long do thou so continue? Stand now ● the last, and cease to drown th● unhappy soul, without any car● without any advise: how lon● dost thou haste it forth, & ca● it down headlong to thy own decay? 
Luke. 15.  And truly the woman the Gospel, which found against the lost groat, called togith● her friends and neighbours, th● they should rejoice with her: b● I will call your and my friends neighbours together, and will e● treat them to meet, not th● they should be glad, but tha● they should lament with me: no● that they should rejoice, bu● mourn with me, and greatly sorrow, lifting up their hands t● heaven, as they shall see me t● do, and I will say unto them howl and lament with me, o m● friends, power out and bring forth with me fountains an● floods of tears, not for that have lost unpoisable weights o● ●lde, or innumerable talents of ●er; not because I have lost reads full of costly pearls, but ● that my friend 
* Amicus alter ipse.  dearer than ●y gold, & more precious than ●y stone, is (I know not how) ●ile he sailed with us over the ●ge and broad sea of this life, ●en down into the very depth destruction. And if some one my friends shall go about to ●mfort, and will me to leave of ●rowing, I will answer him in ●e Prophets words: 
* Or, let me alone, I will weep bitterly, you can not comfort me.  Suffer me weep most bitterly, neither ●●de on comforting me: for I ●epe not through the affection the flesh, neither is my lamentation woman like, wherein appear immoderate tears to be ●med. I mourn for that, which ●e great and famous Apostle S. ●●ule saith he mourneth for, ●●en as he saith: 
* 2. Cor. 12, 22.  That I may ●ourne for them that have synod, and have not repent.  
Certes with reason shall one book those that for the common 
The death of the soul is pitifully to be lamented, seeing the death of the body is so bitterly taken.  death of their friends we without mean; but when t● wounds not of a body but o● soul are lamented, and of suc● soul, which in death it se● showeth signs of her former betie, and wondrous gains, a with lively tokens displayeth t● flower of virtues extinguished her, who is so cruel, and unquainted with virtue, that wo●● not be moved to lamentati● that would not be provoked tears? For as it is a pointe● philosophy, to forbear weep● for common death: so in a death of a soul, and such a sou● to receive comfort, I adiud both ungodly and irreligious. ●● ordinary death to keep the e● from tears, is the chiefest thin● in the study of wisdom: b● how shall not he seem to be ●mented for without intermission who of late reckoned the wh● braveness of the body but li● carved stones, who account gold as clay, who respected ● lights as dirt, and now atra●●ed by the sudden fevers of lust ●●d voluptie, being deprived of ●e integrity and beauty of his ●inde, hath shaken hands with ●●rtue, and is become a slave to ●ce and pleasure? This man shall ●ot bewail? This man shall I ●t moisten so long with a river tears, until with weeping I ●r up feeling in him, and by the ●rmth of tears I raise some ●ely motions in him, if mour●ng may do aught? And if mour●rs of the body cease not from ●menting, though they assured● know, their weeping profit ●●em nothing, to renew the life him that is dead: why should ●t we, that know the soul may ●● called from death by conversion, earnestly follow after the medicine of repentance, that (e●●n the sepulchre being opened) ●●th abundance of tears he ●ay be recovered? Yea also I ●inke we are to be accused of ●ggardie, sith the lamenters of bodies and ordinary death o● weep so much and continu● (yet certain, as we said, t●● they shall not raise again th● dead,) if we that know, that repentance (lamentation coupled with it) a soul may be ref●red to his former state, (for t● kingly prophet said, 
* Psal 6, 5. Or, in the grave who shall praise thee.  In hell●● shall confess thy name?) do thing so.  
We know too, that divers the days both of us and our ancestors having sliden out of ●● strait path, and strayed fr●● the entrance of the narrow w● were so again restored, th● their end answered their beginning, obtaining the goal a crown, yea they were though to have place among the number of the Saints. But as long one remaineth in the flame a furnace of lust, these thing seem impossible to him althou● 
* A thousand.  infinite examples should be alleged. But if some small conuersi●● be began, and the penitent po●●●on cast upward his eyes, that mourning flame will tarry behind ●im, and by how much more swiftly he shall take his pace, by ●o much more, before him shall ●e see all things sumpled with ●e coal of an heavenly dew. 
Despair the greatest enemy to our salvation.  So much worth is it that we beware of one thing, the greatest inimy to our salvation, to our conversion, to our repentance, ●o wit desperation: which if it ●ake hold in our mind, how great ●esire soever we have of salvation, how great purpose soever to ●●ue everlastingly, if (I say) despair come, all the entry to sal●ation is stopped, the way to repentance is hindered, and the beginning of anguish is engendered. And how then shall he, that ●s out of the way, and to whom ●he door is shut, be able to do ●ny good work, when as (because despair prohibiteth) he cannot come to the entrance of goodness? For this cause the Devil goeth about with tooth and nail, to plant in our hearts such manner of cogitations. For i● the fear of despair shall remove us from the way of virtue, he hath no long combat with us, for why should he assault when none resisteth? An● whoso shall have the power to undo this knot, incontinent hi● strength returneth, the lustines of his mind increaseth, he shall b● delighted with the renewing o● those contentions, the reason is he shall see himself chase th● chaser, & pursue the persecute● And if in case, (as in wrestling i● falleth out) he falter again & fall, let him not be out of hope fo● shame, but remember, that is no● the law of wrestling and justing not once to fall, (for he may no● be said to be conquered that falleth) but in the end not to yield for he that despair hath mastered, how can he either recover might in contention, or with stand and fight, seeing he taketh his heels, and doth not at all return to the conflict? Neither think that I speak of those alonely, that have transgressed in small and not much important things, but my speech is of him that hath made himself a villain to all mischief, and hath damned to himself the way to the kingdom of heaven, & was once of the number not of the incredulous miscreants, but of them that liked God, and after this hath fallen either into fornication, or into all sorts of unchastity, which (as the Apostle saith.) 
* Ephes. 5.3.  to name is unseemly. This man (I say) ought not to misdoubt of salvation, though such wickedness environ him even to the last gasp. 
The anger of God is not passable, and therefore though we sin, yet his wrath may be changed into mercy.  But hearken what the cause of this is. If the wrath of God were an affection that did work a passion, we might rightly say, that the flame of it kindled with so many & such evils, might not be quenched: but for as much as the truth teacheth, that the nature of God is void of passions, we must learn that though God punish, though he plague, he doth it not with a wrathful passion, but with unspeakable gentleness, going about to cure us, not to confound us, and therefore with gladness will receive the penitent. For the plaster of repentance (if thou seek it) healeth the soul, and defendeth thee from the anger of God, which he conceived for thine offences. God doth not (as I said) punish a sinner for his own fantasy, 
Why God punisheth man.  when he revengeth his wrong, (for the nature of God is not capable of such an affection) but for our profit; he doth all things for our utility, & he chastiseth and correcteth not to avenge himself, but to amend us.  
And if any persist in hardness, as the man that turneth his eyes from the light, damnifieth nothing the light, but damneth himself to darkness; so he that contemneth virtue through a heart that can not repent, estrangeth himself from salvation. And as a Physician that suffereth wrong at the hands of frantic and brainsick men, sorroweth not, nor is displeased a whit at it, but doth all things that appertain to ease the malady of the patiented, (for the wrong is caused by pain:) and as you may see the Physician glad at a little amendment of the sick person, and to execute the residue of his charge with joy and cheerfulness, not keeping in mind the wrong done, but respecting the health of the patiented: so, much rather God, 
God is willing to have us return.  when we are become stark wood, is not greedy of vengeance for our trespasses, but desirous to heal our old & putrefied biles; for to this end he saith and doth all things, thirsting after our safety, not our punishment.  
And albeit reason sufficiently show the contrary, yet lest you should stagger in the matter, we are able to avouch it out of the holy Scriptures. Tell me what more wicked body was there ever than the king of Babylon? Who having found out in many things the omnipotency of God, in so much that he worshipped his Prophet, 
Dan. 2.46.  and commanded frankincense and myrrh to be offered to him: yet again in despite of God he returned to his wont hawtines, 
Dan. 3.  and did cast jointly into the oven of burning fire, those that refused to worship his image, because they preferred the service of God. Nevertheless, God alured to repentance, and gave occasion of recanting to this so bloody, so wicked a king. First in this, that with the three children he appeared unto him in the oven; 
Dan. 3.  afterward, in that he caused him to see the vision which Daniel interpreted, 
Dan. 4.  that was able to mollify even an heart of flint. But when he was warned by works, the Prophet also exhorted him by words, & he received the counsel of the Prophet, saying: 
Dan. 4.  Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by mercy towards the poor, lo, let there be an healing of thine error.  
What sayest thou to this, O thou wise and blessed man? Yet is there a returning after so great slides? credit me there is, after grievous sickness and from the door of death proceedeth health, and after desperate sins many wax wise. For lo (as we showed afore) this king of Babel had now stopped all way of salvation, in that he provoked the Lord to wrath, who made him, and exalted him to the throne of a kingdom, who revealed also to him heavenly mysteries, who imparted on him the knowledge of things to come, & disclosed to him the secrets of all his kingdom, who confounded by the divine solution of his prophet, the jugglings of the wise men, Astrologers, Gazarens, & Chaldeans, and opened to the capacity of a child, by a divine interpretation a hidden secret: in somuch that he seemed not only to believe in the highest God, but to proclaim throughout all the world, that the God of Daniel was the true God; yet after this, he fell into such an outrage, that he threw headlong into the hot burning oven the servants of God that would not worship his image. And yet ne here doth the mercy of God forget to cure and remedy him, but in the midst of the fire, when he had put to the flame the children that worshipped God, there he assuageth him not with quenching the fire with water, but with working a wonder. For he could both extinguish the fire, & distill down a shower from heaven, but this he doth not, lest he should increase the force of his rage, but permitteth the flame to be made as great, as the fury of the torture desired, and he doth not forbid him to punish, but taketh away power from the torment. And that no one that saw the children not burnt, might suppose it was a vain imagination, no fire in deed that he saw, he suffered the executioners (namely those that stood about the furnace) to be consumed, that he might make manifest, that not only fire in truth was seen, but that God's commandment was more forcible than any strength of fire. For every thing that is, obeyeth him of whom it had his beginning. That fire received the bodies of those saints and by the ordinance and will of God forgetting his nature whereby it burneth, upon it showed only his nature of illumining, rendering again the holy and faithful thing committed to his charge nothing hurted; for they came forth out of the flaming furnace as it had been out of a prince's palace, worthy to be admired of all, of all to be reverenced. None then cast his eyes on the king who glittered in purple, with a diadem on his head, but he was forsaken of all a● though he had been no body, for that the children had rapt everyone into an admiration. For who would not be astonished that the fire was affrighted at the fight of the young men's bodies, and that it did not only fly from the flesh of those saints, but also did not touch one hair of their head (which was but little) nor the uttermost hem of their garments?  
Who would not admire, that their members were stronger than mountains, their garments than metals, their hairs than diamonds? And herein is the wonder aggravated, that when they were in the midst of the fire, they sang a Psalm to God, albeit experience teacheth, that they that are committed to the flame, be consumed assoon as they open their mouth. To conclude, those blessed children remain with God glorious, with men wonderful; but the naughty king was neither moved with these miracles, nor wondered at the vision and the foretelling of his confusion, but abode heard of belief, neither yet was punished. And hitherto God's patience was not tired, but when he had forborn him a long time, at length he uneath corrected him, not punishing the offences past, but respecting the amendment to come: in a word, he condemned him not everlastingly, but chastised for a little space, 
Dan. 4, 33.  but reform for a few years, he got again his former estate, so that by the punishment he sustained no loss, but by the amendment got great good.  
Such (believe me) such is the goodness of God towards men, never rejecting repentance if it be truly and uprightly offered; although one come to the top of wickedness, 
Nunquam se●a est ad bonos mores via. Sen.  notwithstanding if he have a desire to return to the way of virtue, he gladly retaineth and embraceth him, and doth allthings whereby he may be reclaimed to his wont condition. Yea, and that which is more worth the noting, although any be not able wholly to abandon the ure of sin, he will not refuse how small soever repentance, and in how little time soever undertaken, he will take it, and not suffer the least conversion go unreguerdoned. For this (me thinketh) Isaiah showeth, 
Is. 57 Or, for his sins, I have made him sorry a little while, etc. and I have been sad, and I have walked heavily, and I have healed him, I have comforted him.  where he speaketh after this manner of the people of the jews, for his sin I have made him somewhat sorry, and I have smitten him, and I have turned my face from him, and he was sorry and walked heavily, and I healed him, and comforted him.  
But the wicked king, that by reason of the naughtiness of his wife sought a booty for his lust, may be a more evident testimony of this matter; who being troubled with the heinousness of his sins repent, and clothed in sackcloth bewailed his doing, and here in so drew the mercy of God upon him, that he pardoned all his trespasses. For so it is said, 
* 1. King. 21, 28.29.  and the word of the Lord came to Eliah the Tishbite, saying, seest thou how Ahab is humbled before me? because he submitteth himself before me, I will not bring that evil in his days. Also after him again Manasses, who bore the bell from all pitiless tyrants, who overthrew the service of God and the worship of his laws, who replenished the temple of the Lord with Idols, thrusting out the worshipping of the Lord, this king (I say) surpassing the wickedness that ever hath been heard of, albeit repent, and after was numbered among the friends of God. 
2. Chron. 33.  Now if he or they of whom afore we mentioned, pondering the unmeasurableness of the transgressions, had despaired o● return by conversion & repentance, doubtless they had lost a those good things which happened unto them by amendment of life. But contrariwise they be holding the mercy that canno● be uttered, and God his infinite and profound goodness, untie from their necks the devilish bonds of despair, & spurring v● themselves, were converted t● the way of virtue, and by withdrawing their foot from headlong ruin finished a good course. And so far of the examples of the holy men.  

Psal. 95, 1.  Now hearken how God by the prophet allureth us in words to repentance, to day (saith he) if you will hear his voice, harden not your hearts, etc. And in that he saith to day, he meaneth all our life time, 
Short repentance looseth not reward.  even unto the last part (if so it chance) of our old age; for not the length of time but the trunes of repenting ●s considered, or else how is it ●ead that the Ninivites in the ●itle space of one day not in long ●ime purged a most grievous sin. 
jonas. 3.  And the thief also which hanged on the cross, 
Luk. 23.  needed not a very long season to be made fit for paradise, but so much space was enough as was spent in pronouncing one speech. Insomuch that in a moment, having all his sins cleansed, he was thought worthy to enter heaven before even the Apostles. And semblably, do we not oftentimes see the martyrs in one day, and percase in the space of one hour, to receive the crowns of great rewards? Wherefore hardiness is all, and a boldness conjoined with prompt and ready minds, that moved (as it were) with a certain wrath, we be displeased with lust our inveagler, and offer all our desire and love on the altar of virtue. For this is that thing that God willeth, and requireth of us, he seeketh not continuance of time, nor vexations of us, he respecteth true and unfeigned conversion 
* Seeing many that were last, have by earnest labour exceeded those that were before them. . It is not then so bad to fall, as after a fall to lie still, and be unwilling to rise, covering the viciousness of our ill intent (taking no delight but in sin) with desperate speeches. For with indignation the prophet crieth out against these; Doth not he rise up that falleth, and he return that is turned away 
jerem. 8. ?  

Godly men may rise by repentance after their fall.  Now if thou say; What if one of the faithful should fall, may he be restored? To this I answer; in that we say he hath fallen, we confess he stood before he fell: for it is an absurd thing to be spoken, that any man fell, that hath still lain and never stood. We will produce also out of the book of God allegations, if aught hath been spoken of this matter, either in parables or in plain speeches, or if any thing may be found in the examples of our elders. What representeth that sheep, 
Luk. 15.  which when it wandered from the ninety and nine, was sought by the shepherd, and brought home on his shoulders? doth it not evidently show ●he sliding and the repairing of a faithful body? For it was a sheep like as were the ninety and nine, not of any other, but of the self same flock, it had the self-same guider, it was first ●ed in the same pasture, with the same water, and the same fold contained it that did the rest. But it strayed not a little, & wandered through the mountains and hills, that is, it went far from the right path, yet the good shepherd suffereth it not to ●ine away in straying, but see●eth it, and calleth it again, and be calleth it home, not driving it violently, neither beating it with ●rokes, but supporting it with ●is own shoulders. For as all skilful physicians by mitigation ●f medicine deal more nicely ●nd tenderly, with those that ●aue been long vexed with infirmity: so God doth not reclaim those that have been long corrupt with sin to th● way of virtue with any tariand at all, but by piece-meal, an● little and little, bearing wi●● their weakness in many thing and assisting them often, th● conversion on the sudden ma● not be unpleasant to them, a● that they may not go again lewdness, for the difficulty of returning.  
But not this parable only declareth the moderatenes of alteration, 
Luk. 15.  but that likewise whi●● is written of the prodigal son● He was a son also no a lia● his natural brother that ne● went from his father: he (I sa● was a son that went far in t●● borders of iniquity: for he we into a far country, and far fro● the Lord, he that was rich an of good name, was made bas● than a servant and hireling, b● sorrowfully returning, he was t●ken into his ancient estate, an ●uested in his former glory. ●ow if he had lost hope, and ●d been ashamed to come a●ne to his father, because of ●● mischances, and had abode way in a strange and foreign country, he had not gotten that ● got, but perishing for want of ●od, had died a miserable death. ●u see therefore how great necessity repentance hath, what ●ce in turning hope hath, by ●●entance the prodigal son covered the old condition of ●e glory, which the elder bro●er had without repentance. ●●d if I might speak that I ●ould in these matters, me see●eth he got more by conversion ●an the other had. 
verse. 29, 30.  For so he himself saith, lo these many ●eres have I done thee service, ●●d yet thou never gavest me a ●●d that I might make merry with ●y friends. 
Sinners converted get more than they which stumbled not.  But when this thy ●●nne was come, which hath depured thy goods with harlots, ●ou haste for his sake killed the fat calf. Why should I not the think, that he that turneth b● repentance obtaineth more th● other, sith he had never a kid given him, but for this the fat cal● was killed? Wherefore belove having these examples of repentance, let us not persist in evils nor despair of atonement: h● will never (put affiance in m● turn his eyes from the conu●●ted, if we ourselves remove n● ourselves from God. 
Hier. 23, 23. Our sins separate us from God. Isai. 59, 2.  For h● saith, I am a God at hand, an not a God far off. And again b● the prophet, 
* Or, your iniquities have separated between you and your God.  Your sins separate between me and you. If the our sins dissever us from God let us take away this bar, and n●thing may let us to be brought into the favour of God.  
Will you that I show it not only spoken in parables, but form in deed? There was a man among the Corinthians by a likelihood of no small calling, h● had committed such a sin as wa● not committed amongst the Gentiles, being of the number of the faithful, and Christ his friends, ●or some report (me thinketh) ●hat he was of the lineage of the priest's. What then? Paul never ●arted him from the number of those, that hope to attain sal●ation. But when he had sufficiently rebuked the Corinthians ●or him, purposing to show that ●here is no wound nor disease ●hat may not be cured and made whole by repentance, 
1. Cor. 5, 5.  he commandeth to deliver him over unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord ●esus. But this he commandeth before he was done to wit of his repentance; 
2. Cor. 2, 6.  for when he had sorrowed, it is sufficient (saith he) to him, 
8.  that he hath been rebuked of many, and addeth, Wherefore I pray you that you would confirm your love towards him: 
11.  lest Satan should cirumvent us, for we are not ignorant of his enterprises. The nation of the Galathians after it had perfectly believed in Christ, and h● received the holy Ghost, in ● much that it wrought signs a● miracles by the spirit, after, the faith of Christ it had sust●ned many things, after all th● things (I say) it fell from t● faith, and was renewed again the exhortations of the Apos●● And that thou mayst know th● by the spirit they had done wonders and miracles, hear ho● the Apostle saith: 
Gal. 3, 5.  he therefore that ministereth to you the spi●● and worketh miracles amon● you, doth he it by the works the law, or by the hearing faith preached? And again, th● they had sustained many thin● after the receipt of faith, he tes●fieth where he saith: 
Vers. 4.  Have yo● suffered so many things in vain Now after so great a step i● faith, they committed a sin● which was able to abaliena● them from Christ, of which th● Apostle himself saith: 
Gal. 5, 2.  Behold Paul say unto you, that if you be circumcised, Christ shall profit ●ou nothing. And again, 
Vers. 4.  whosoever are justified by the law, ye ●re fallen from grace. And notwithstanding after these slides ●n faith, after so grievous a fall, ●●e reclaimeth them, and (as I ●ay say) with motherlike compassion reformeth them, saying: My little children, 
Gal. 4, 19  of whom I ●rauell in birth again, until Christ be form in you. What ●lse therefore by all this is there ●aught, but that it may be, that Christ may be form anew in him, that hath sold himself to work iniquity, 
Ezech. 18, 32  for he will not ●he death of a sinner, but that he should be converted and live. For this cause (most entirely beloved) let us go about to fulfil the will of God, therefore hath God created us, and caused us to be that we were not, 
Heaven was made for man, hell for the devils.  that he may bestow everlasting good things upon us, and enfranchise us into the heavenly city, for he made us not faggots for hell fire The kingdom of heaven was ordained for us, and hell for the devil. And that this is true, the gospel reacheth: for the Lord sha● say to them on his right hand Come ye blessed of my father, 
Mat. 25, 34.  inherit ye the kingdom prepared for you from the foundation of the world. 
Vers. 42.  But he shall say ●● them on his left hand, depa●● from me ye cursed into everlasting fire, which is prepared fo● the devil and his angels. By thi● reason, the kingdom of heaven was made for man, and hell f●● for the devil, even from the foundation of the world.  
So much doth it concern us that by persevering in evils, w● do not frowardly exclude o●● selves from the entrance of goodness. 
Repentance in this life profiteth much, after this life nought.  And while we are in this life how great soever sins we commit, it is possible by repentance to purge them: but when we are once dead, then though we sorry (and we shall be very sorry) yet there will be no profit of repentance. Although there be gnashing of teeth, although there be howling & lamenting, although we pray and beg with innumerable petitions, yet none shall hear us, none shall help us, no not our tongue tormented in flames shall be wet with the tip of a finger dipped in water. But we shall hear that which the rich man heard of Abraham, that there is a great swallowing pit set between us and you, 
Luk. 16, 26.  so that they which would go from hence to you can not: neither can they come from thence to us. Therefore let us repent (my brother) and as good and profitable servants seek our Lord jesus Christ, neither let us be discouraged to obtain pardon (while we live here) by repentance, for in hell (as I said) the medicines of repentance will not be available, but in this life, though in the end of your days and extreme old age you use it, it shall cure you. Which to stop the devil stirreth & laboureth, that he may make us despair, for he knoweth that even in a little time, if any be penitent though it be a short turning, yet it will not be unfruitful. For as the man that giveth a cup of cold water looseth not his meed; so he that hath remorse for his evil deeds, though his repentance seem not counterpoisable to his offences, yet how little soever it be, and in the twinkling of an eye, the recompense shall not be lacking. No one good deed though very small, shall be contemned of the Lord a just judge: for if he be so hard a computist of our misdeeds, as that every one must be punished for his words and thoughts, 
Matt. 12.  how much more shall our good deeds both great and small be rewarded in the day of doom? Wherefore if thou think it unpossible to be restored to thy accustomed order of life, yet prune off a little from that great extremity of riot and lust, which thou shalt perceive not a whit unfructuous. Make only a beginning and smooth the way to goodness, which tread, albeit with the tips of thy toes; and till thou begin, the way of virtue seemeth difficile and hard. For such is the nature of all things, that all labour is thought grievous while it is weighed only in our minds, but when we come to the matter, and have overcomed some of the work, than all fear and fainting is shaken off, and the success of the work breedeth delight: so also the renewing of virtue causeth gladness to the mind, and then are we stronger, when we see the hope of salvation approach.  
For this cause also the enemy took judas hence, least in case knowing there was a return to salvation, he might reform his fall by repentance. And I say not (although it be wonderful) that that sin of judas might not be purged by repentance: for which cause I entreat and beg o● thee that thou abandon out o● thy mind all devilish cogitations, and quickly beturne thee to the way of salvation. If I should suddenly and wholly call thee to that old height of virtue, tho● mightest not without cause tremble, not without deem i● hard. But considering this only I desire at thy hands, tha● thou increase not in iniquities neither every day go nearer t● perdition, that thou leave off ● make an end of offending, wh● dost thou doubt and linger drawing back thy foot, fo● fear only to receive the thought of goodness? Hath not the superfluity of lust bred loathsomeness, as yet in thee? 
Pleasure of the body vadeth away.  What hath it bettered them that abode in bodily sensuality and in the pleasure of this present life until the end of their lives? Look now on th● their sepulchres, and see whethe● there be any show of glorious io●litie? Whether there be any token of dainties and sumptuous fare. Demand where now their gorgeous weeds and strange perfumes be, whither the pleasure of their games, the troops of their attendants, the daintiness of their feasts is gone? Wither their laughtures, sports, immoderate and unbridled lust is become and vanished? Where ●hey themselves are with all ●hese things? What was the end of them both? Behold more narrowly and come more near to ●heir graves, look on the dust only and the filthy relics of worms, remember that this is ●he end of bodies, although in delights and joy, although in la●our and chastity men spend ●heir life. And would God all the matter were ended in dust and worms, these loffes would seem ●ut little, and the state of nature ●ought easily be excused. But ●ow glid thine eyes from these ashes and graves, 
How terrible the judgement seat of God shall be to the wicked.  and think upon, that horrible seat of the judgement of God, which is environed with a burning river o● fiery streams, where is weeping and gnashing of teeth, wherein utter darkness, where is that worm of conscience that never dieth, and the unquenchable fire. Forget not the parable of Lazarus and the rich man, 
Luk. 16.  who being once an owner of grea● wealth, and clad in purple and silk, could not find (afterward) one drop of water, & that when he was in the heat of the fire. Tell me (I beseech thee) what is there in this life but a dream? 
Our life but a dream.  For as those that are condemned to live among metals, or afflicted with any other punishment, when they take some rest after the hard labours of their troublesome life, believe themselves to enjoy the manifold dainties they see before them; but when they arise they feel full well, there is nothing left of the delicateness of the dream, so that rich man who in a dream had the voluptuousness of this life, when he deceased, nought remained with him, but grief of the things past, & pain of the things present. Remember this (my friend) and oppose hell fire to this flame of lust and concupiscence that now tormenteth thee. And it is a strange kind of medicine that fire should be quenched by fire; but if this fire shall not be stinted which now so troubleth thee, it will cause to thee that ever-enduring fire more fierce and unquenchable.  
Also, 
The pleasures of this life are momentany, in respect of the punishment for them.  how long dost thou judge the pleasures of thy present life may endure? As I think thou canst not live 50. years more, admit thy old age be long. But in the mean while see what things befall, first in this behalf, that no body is certain he may live till night; next, for that the condition of human affairs is still movable, for many times life continueth many years, but wealth and riches fail, and often some make shipwreck of goods before they die. But grant we, that thou mayst both live a long time, and suffer no alteration of times; yet what is this space to everlasting pains; what is this voluptie to those miserable and untolerable plagues? For in this life whether it be good or evil, it hath his limitation, & that speedily, but in the world to come both are everlasting. Over and beside, the state of the very punishment is different: for the fire in this life consumeth all things it taketh, but that fire whom it once taketh hold on, it vexeth & always reserveth to the torment. And therefore is it termed unquenchable, not only bicaus it cannot be quenched itself, but because it doth not quench or slay them it taketh. For the scripture saith, that sinners put on immortality, to wit, profitable, not to honour of life, but to perpetuity of correction.  
Now the force of the punishment, and that punishment of that fire which is so forcible, no voice will serve to declare, no speech will serve to utter: for in good or evil things subject to corruption, there is nothing like them. 
The torments of hell set forth in their colours.  Nevertheless that we may conceive some motion of that fire and torment, call to mind, in him that hath a burning ague, what tribulation, what anxiety of body and soul standeth on each side, and by this temporal malady gather what those torments be which are inflamed with an eternal fire, which are watered before that horrible judgement seat with a fiery stream of tormenting waves. There what shall we do? What shall we answer? Nothing shall be there but gnashing of teeth, but screeching and weeping, and too to late repentance, no way any help being found, and every way the torments increasing without any comfort. We shall see none but the executioners and tortures dreadful to be beholden, and (which is worst of all) we shall have no solace of the very air. For utter darkness shall compass the place of torments, and the fire which as it hath not a nature of consuming, so hath it not of illumining, but it is a dark fire, the flame thereof giving no light. So that to them that are in it, what fear, what renting of their bowels, what dismembering of their bodies, what crosses there be to every sense, no tongue can tell. And as the sorts of torments do vary and differ, so proportionably everyone to his sins hath his pain multiplied.  
Now if thou shouldest say, how can the body continue in so wretched & such an endless tormenting? Consider what things now and then in this life betid us, and by these small things conjecture great. How that sometimes we see some troubled with long sickness, and yet their life to endure: and howbeit the body be dissolved by some death, yet the soul is not dissolved nor consumed: whence it is apparent that when the body shall also become immortal, no death may kill the soul or body. For in this present life it cannot be, that the punishment of the body should be both grievous & perpetual, but the one yieldeth to the other, for that the body cannot abide both. But when each shall put off corruption, the corruption afore received shall end, but the incorruption gotten shall be endless. So let us not think, the very exceeding greatness of punishment will cause an end of dolour, but (as I said) our sins shall aggravate the chastisement, and the incorruption of the body or soul shall not limit it.  
Tell me now, what space of sensuality and dainties wilt thou liken to these torments? Let us (if we list) bestow on delights an hundredth years, add thereto an hundredth more, and ten times an hundredth, what benefit will there be gotten of it, if we consider this ever-remaining pain? May not the whole time of this life, wherein we seem to take pleasure in pastimes, and wallow in wantonness, be reckoned as the dream of one night, in comparison of that eternity? Is there any therefore, who to have a delightsome dream one night, would undertake sempiternal pains? Or take that for this, or this for that?  
I dispraise not as yet delights, nor unfold the bitterness of them, because the time serveth not for such speeches now, but then I shall be occasioned when I see thee able to avoid the same. For, because thou art addicted to them, thou mayst guess we doted, if we avouch that pleasure, which all men reckon acceptable and gladsome, were irksome and sour. But if by the mercy of God, thou mayest escape out of this sort of sickness, at that time, yea at that time thou shalt find out, what bitterness, yea what bane sensuality hath. Now mean while let us imagine, that pastimes and pleasure and voluptuousness are honest and comely: What shall we say to the punishments laid up in store for them? What shall we say to them, because the delights vade like a shadow, and hastily fly away, but the pain abideth for ever and ever?  
Grant the time and space of pastime and punishment were all one, is there any so foolish, or so deprived of his five wits, that would choose to tolerate one day of pain for a day of pleasure? sith the pangs of one hour, and every vexation of the body, commonly causeth us to forget all the time passed consumed in de●ight. Wherefore for as much as we may be rid (if in a moment we be turned) from every of those tormenting chastisements, and enjoy eternal goodness, why defe● we? why stay we? why do we no● use the bountifulness of God? Fo● this is provided by the unspeakable and infinite clemency o● God, that labour and toil shoul● not be stretched far, nor be lon● or endless, but short, and (as may say) for a minute of a● hour. Such is this present life, ●● it be conferred with that everlasting. The clemency (I say) o● God hath provided, 
2. Cor. 4.  that in thi● fleeting & short life, the shoul● be labours and agonies, but tha● in the life eternal, there shoul● be crowns and rewards of goo● works, and that travel shoul● soon be ended, but the rewards of good deeds should last forever. And even as this makes them glad that through enduring of toil endure a crown: ●● it shall grieve and trouble thos● in the time to come, that se● they have lost (for a little and small time of delights) perpetual good things, and have sought for still enduring evil things.  
Let us not therefore incur this anguish of soul, let us awake while we have time. And lo now is the acceptable time, now is the day of salvation, now is opportunity of repentance, and a time wherein repentance will not be fruitless. But if we be careless of our life, we shall sustain in hell not these calamities alone, whereof we have spoken, but a more grievous mischief. For to be excluded from bliss, and to be debarred from the things prepared for the Saints, causeth such affliction, such woefulness, as (if no outward punishment tormented) it were sufficient. It surpasseth all pains of hell, to want that beatitude, the fruition of which lay in thy power. For muse (I desire you) on the state of that life, 
Heavenly bliss set forth.  as much as a man may consider it, for as it is in deed, no speech can utter. Yet let us comprehend an image thereof, to the utmost it may be, by that we have read, and the dark speeches we have received. It is said of it in a certain place, 
Reu. 21, 4. Isai. 35.  There shall be no more death, neither sorrow, neither crying, neither shall there be any more pain. What more felicity is there than this life, wherein no fear of poverty, nor sickness hurteth, none dealeth unjustly, none is endangered, none conceiveth indignation, none envieth, no desire inflameth, no lust of meat, no greediness of honour and renown troubleth: but every spot of vice is blotted out & washed away, where all things are in peace and joyousness, all things in quiet and rest, where is light and brightness, not such as is among us, but by so much more clear and glittering, by how much more bright the sun is now than any candle? There is no night, no darkness, no concourse of clouds, no extremity of cold or heat; but such a temperature shall there be of all things, as they alone shall know which are worthy to enjoy the same. There is not old age, nor the misery thereof, but every corruptible thing is done away, and the glory of incorruption is every where. But moreover to have society with the Angels & Archangels, and of all the celestial and supernal powers to enjoy the company, is much to be esteemed: but to obtain the radiant sight of our Lord Christ jesus, & to be lightened with the brightness of his majesty, that can not be described, passeth all such and such like honour.  
But lest thou be daunted with these things on the sudden, I will allure thee by little and little to the attainment of them. Behold now and look upon the heaven, let thy thought also pierce a little above heaven, after ponder the transforming of the whole creature. For it shall not abide in this quality wherein it is, but it shallbe changed into another much more fine and fair, as much (let me say so) as gold exceedeth lead. Saint Paul teacheth this shall come to pass, when he saith, that the creature itself shallbe freed from the bondage of corruption. 
Rom. 8, 21.  For now under corruption it suffereth many things which corruptible bodies must needs suffer: but when it shall cast off all frailty and corruption, it shallbe adorned with wonderful beauty, for it shall not suffer corruptible bodies, but it shall receive them (by resurrection) void of corruption, whereby the very creature shallbe metamorphised into an excellenter habit. There shallbe then no dissension any where, but all things shall agree in amity, for the agreement of the Saints shallbe one, there shallbe no dread of the Devil, no ambushes of to unclean spirits, the fear of hell shallbe far off, there shallbe death neither of the body, nor of the soul, but fear by the means of immortality shallbe shaken off.  
Like as a king's son if first of all he be fostered up in a poor cottage being appareled in base raiment, liveth under the fear of Tutors, and governance of Masters, whereby his young age under straight discipline may bring his mans-estate into good liking, and make it worthy his famous progenitors; but when the time cometh, that he must both enter the Court of his dominion, and take in hand his father's sceptre, all homely apparel being rejected, he arrayeth himself in princely attire, & on a sudden putteth on the mitre of his father, the glittering of purple incontinently is added, the brightness of his diadem, the rout of his guard, the power of his name is increased, and he is made a new man; so after such a manner shall the alteration of Saints be.  
And to the end you may be given to understand, that painted words is not all we speak, let us cast our eyes on that mountain wherein Christ was transformed, and let us behold his brightness, that, wherein (when he was transformed) he shined; neither for all that by this means, all the glory of the world to come shallbe revealed unto us. For that transformation was declared not fully as in deed the blessedness to come shallbe, but as much as the beholders eyes could bear. And the Gospel saith 
Matt. 17, 2.  his face did shine as the sun: but the glory of the incorruptible shall not only send forth such a light, nor such as the eyes of men can look on, but such shall be the future brightness, as eye sight may not endure, although it abode that in the transforming on the mount. Whereby it is clear, that so much was revealed as the eyes of mortal men could suffer, neither yet did they fully suffer it, for it is said, They fell on their faces. 
Vers. 6.   
Again, if thou shouldest be brought into an assembly, where every one should sit appareled in golden robes, in the midst of whom one should shine decked in pearls and purple, and if he promised that thou mightest be one of the number of those men of honour, wouldst thou not assay and attempt all things to attain unto it? So then open thy sight on the heavens, and behold there an assembly gathered together, not in brightness of gold, neither in trimnes of garments, nor glistering in precious stones, but clearer in righteousness than either the stars glitter, or the sun shineth. Behold there a company not of men alone, but of Angels, archangels, thrones, dominions, principalities, and powers; and of the king that sitteth in the midst of them, no speech may be, for he surmounteth all speech and conceit of the mind of man, by reason of his beauty, his strength, his glory, his royalty, his majesty. What then? Tell me, shall we beguile ourselves of all these honours, because of sloth in sustaining some labour, and in resisting for a while the allurements of lust? For if we should daily sustain torments, and suffer a little time hell fire, to the end we might see Christ coming in glory, and accompanied with his Saints, were it not good to endure all sorrow, that we might be made partakers of so great bliss, of so great glory? Hear what the blessed Apostle Peter saith; 
Matt. 17, 4.  It is good for us to be here. If he seeing a slender glimpse of the glory to come, suddenly rejected all things out of his mind, relying on the delectation of the vision he saw, what will one say, if he beheld the things, as they are in truth? Namely at what ●ime, the court of heaven shall be opened, and the king of heaven ●hall be revealed, not in a glass darkly, but face to face, not by ●aith, but by visage.  
Many ignorant folk think it ● thing all-sufficient, and to be wished for, alone to be delivered from the pains of hell; I say, 
The torments of hell not so grievous as the loss of the sight of Christ.  to ●e removed and cast off from ●hat glory, is a more grievous ●orment than hell: neither judge ●● the torments there so grievous, as it is to be driven from the sight of Christ, for this (I assure you) is more miserable than any punishment, this only exceedeth hell. When we see an earthly king entering his palace, with his adherents and guard, we admire and call those great men who wait upon him, and suppose ourselves wretched, if we be not vouchsafed any place amongst them: though we know the weakness and instability of these terrene things, sometimes for foreign wars, sometimes for civil conterwaites, and sometime for malicious spite, yet howsoever it be, it grieveth those tha● have fallen thence. How the● shall it not much more vex v● if with the highest king, 
Isai. 40.  who holds the whole globe of the earth (not a part thereof only) ye● who holdeth it in his fist, wh● measureth the heaven with a● handbreadth, who supporte● each thing by the word of hi● power, who reckoneth the Gentil● as nothing, yea as spittle, wit● this (I say) when he bestoweth honour that shall last for ever, w● have no place, neither be numbered among his servants? Wil● it not pinch us more than any pain?  
But peradventure thou sayest it will suffice us to escape hell, albeit we be not thought worthy of the sight of the king. Wha● more unhappy and wretche● soul is there, than to which thi● is sufficient? Supposest thou tha● the king whereof we speak, sha● come to judge the earth, carried in chariots of Mules, or in gilded wagons, or with the terrible power of a diadem? Nay hearken how the Prophets have foretold (as much as might be declared to men) the coming of Christ. One of them saith thus: Our God shall come, 
Psal. 50, 3.  and shall not keep silence, a fire shall devour before him, and a mighty tempest shall be moved round about him, he shall call the heaven above, & the earth to judge his people. And hearken how another, to wit, Isaiah, showeth the diverse sorts of punishments; these are his words; 
Isai. 13, 9  Behold the day of the Lord cometh, cruel, with wrath, and fierce anger, to lay the land waste; and he shall destroy the sinners out of it. 
Vers. 10.  For the stars of heaven, and the planets thereof, shall not give their light, the sun shall be darkened in his going forth, and the moon shall not cause her light to shine. 
Vers. 11.  And I will visit the wickedness upon the world, an● their iniquity upon the wicked and I will cause the arrogancy o● the proud to cease. 
Vers. 12.  I will make a man more precious than fin● gold, even a man above th● wedge of gold of Ophir. Therefore I will shake the heaven, 
Vers. 13.  an● the earth shall remove out o● her place, in the wrath of the Lord of hosts, & in the day of hi● fierce anger. And again he saith, the windows from on high are open, 
Isa. 24, 18.  and the foundations of the earth do shake. 
19  The earth is utterly broken down, the earth is clean dissolved, the earth is exceedingly moved. 
20.  The earth shall reel too & fro like a drunken man, & shall be removed like a tent, the iniquity thereof shall be heavy upon it, so that it shall fall and rise no more. And in that day, 
21.  shall the Lord visit the hoa●● above, that is on high, even the kings of the world, that are upon the earth, and they shall be gathered together as the prisoners in the pit, and they shall be shut up in the prison. And the prophet Malachies' words are consonant hereto; 
Malac. 3.  Behold he shall come, saith the Lord of hosts. 
Vers. 1.2.  But who may abide the day of his coming? and who shall endure when he appeareth? For he is like a purging fire, and like fullers soap. 
Vers. 3.  And he shall sit down to fine and try the silver, he shall even fine the sons of Levy, & purify them as gold and silver. And again he saith, 
Chap. 4, 1.  for behold the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly shall be as stubble, and the day that cometh shall burn them up, saith the Lord of hosts, and shall leave them neither root nor branch. And another of the prophets saith, 
Dan. 7, 9  I beheld till the thrones were set up, and the ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool. 
Vers. 10.  A fiery stream issued, and came forth from before him, the judgement was set, and the books opened. And a little after, 
Vers. 13.  as I beheld in visions by night, behold one like the son of man came in the clouds of heaven, and approached unto the ancient of days, and they brought him before him. 
Vers. 14.  And he gave him dominion, and honour, and a kingdom, that all people, nations and languages should serve him, his dominion is an everlasting dominion, which shall never be taken away, and his kingdom shall never be destroyed. 
Vers. 15.  I Daniel was troubled in my spirit, in the midst of my body, and the visions of mine head made me afraid.  
So then when these things shall begin, the gates of heaven shall be opened, yea rather the very heaven shall be taken away, as if the coverings of a pavilion were drawn together, to wit, that it may be restored & transfigured into better. Then all things shall be in fear, amazedness and trembling shall fill every place. Then also fear shall shake the angels, and not the angels alone, but perchance the archangel's, thrones, dominions, rules and powers. For this is signified where it is said, 
Isai. 13, 13.  I will shake the heaven; for they are the fellow servants of them that must be judged, and must give an account of this life. If when one city is to be judged by the judges of this world, other fear and shake, although it be not for great danger like to ensue: when the universal world shall come to be judged of him that lacketh not witness, that doth not seek arguments, that doth not require an orator for the cause, but all these things being removed that doth reveal the deeds, words, and thoughts of men, that placeth each thing in open sight, and showeth every fact, as it were in a painted table, before the eyes, both of the transgressors, and of the beholders, how much more shall every creature be moved with fear? And if than no fiery stream should issue forth, neither the terrible angels, or greesely executioners should stand by; but if thus only it were, that men should be called before the king, and some should be praised and honoured, other some without honour cast to confusion; if men did only suffer this punishment, would it not surpass the torments of hell, that when other were endowed with gifts of the king, they should shamefully suffer the repulse? Which pain how untolerable it is, although speech now may not declare, yet then shall we clearly perceive it, when we come to experience.  
Furthermore, besides all these anguishs of torments, set before your eyes, not confusion alone, and utter shame, but the way, how men are drawn to fire, and delivered up to racking. Think upon those cruel & ugly tortures, which throw sinners down headlond, and in that time, in which other that have done well, by the bright & gentle Angels being carried before the high throne of the everlasting King, shallbe rewarded with immortal gifts.  
These things are accidents to that day, judgement, and time, but that which ensueth, what tongue can tell? What pelasure, what joy shall it be, to be with Christ, when the soul coming to her proper vigour, shall with confidence begin to look on God? none can declare the greatness of that joy. For she triumpheth not alone for the fruition of the things present, but she rejoiceth much more because she knoweth, there shallbe no end of her blessedness. And howbeit no speech can set forth that gladness and mirth, nor any thought contain it, yet seeing (as it were) a certain shadow of the thing to come, we will also endeavour to acquaint you with it, Demand we of the rich and wealthy of this world, who vaunt in honours and power, with what gladness they are puffed out? With how great delectation and pleasure they are in love with these things, so that sometime they carry their noses very high in the wind? And that, though they themselves know, that these things are neither right happy, nor yet everlasting, but vanish away sooner than a dream: which if they endure while this life remaineth, if we make the most of them we can, they can endure no longer. Wherefore if men are so exceedingly joyous, for frail and transitory things: with what joy shall we think those souls to be filled, which have gotten heavenly & eternal bliss? In which both quantity and quality differeth so much from the other in excellency, (for all that in this life we account them good,) so that, 
* Isai. 64, 4. 1. Cor. 2, 9  neither eye hath seen, nor ear hath heard, nor heart as yet hath understood them. For as a little one is in the belly of his mother; so are we in the world enwrapped straightly in darkness, & can not behold the light and liberty of the world to come. But when the time shall come, 
Such corn at we sow here, such bread shall we eat in the world to come.  that this world shall travel in birth with us, and shall bring forth into the brightness of the future world all it hath conceived, if any shall be found (by the means of sin) putrefied or not of full growth, they go from darkness to darkness, from tribulation to more bitter tribulation. But they that shall be perfect and like unto the king, she proffereth to the father, as a worthy issue, to be placed in the ministery of Angels, and in the seats of Archangels.  
Therefore will you go that way (my friend) that the countenance and kingly beauty of thy soul may be polluted, and this world at the last reject thee, but repair quickly the image of thy father, repair thy virtue, beauty, and gallantness, that among other thou mayest be known of thy father. 
The soul must be polished more than the body, and God hath thus appointed.  The beauty of the body God hath limited with certain natural bonds, but the beauty of the soul he hath made free, and subject to no necessity, which leaveth far behind the comeliness of the body. Insomuch that the trimnes of our soul is at the beck of God, yet in our power. For if the Lord had granted us licence to use our own fancy in our bodily bravery, we should have been burdened with superfluous and nought available cares, spending all the time of our life in them, whereby the soul must needs not be decked. Sith even now, when we have no power over the trimnes of our bodies, we so cark and care, that by all possible means we polish them, assaying by the painting of colours, by the frizzling of our hairs, by the roaling of our eyes, by variety of vestments, by exquisite practices to augment our bodily bravery. But how much more convenient were it for us, to go about to garnish the soul, wherein the true beauty is, and such as may by us daily be made more beautiful? Yet we on the contrary, consume the whole race of our life in spoiling the mistress, & in adorning the maiden: leaving the mistress (like a vile bond woman) untrimmed, bespotted, utterly covered with all unseemly sluttishness. When as God for this cause exempted us from the cark of this body, and enclosed it within the bonds of nature, least being occupied in needless cares, we should neglect the beautifying of our soul, 
Souls defiled with sin, may be trimmed again.  whose beauty and braveness, albeit it be brought to extreme pollution, yet by our labour and diligence she may be restored to notable gayness, and be recovered so far, that she may not only be admired of all good men, but be desired and loved of the king himself, who is Lord of all. As the Prophet speaketh to it in the Psalms: 
Psal. 45, 11.  The king shall have pleasure in thy beauty.  
Often times experience proveth, that of those women which have been enured to common brothelry, if any be somewhat handsome, for fairness sake she hath been united in matrimony to some good man, and hath been drawn to honesty. How much rather will not God contemn ne despise the souls, which have fallen from their divine excellency by the tyranny of the devil, into the brothelhouse and stews of this present life? You shall find that the prophets have used these examples when they spoke to Jerusalem, for she played the dishonest woman, and went a whoring after a strange sort, as showeth the prophet Ezechiel, saying, 
Ezech. 16, 33.  they give gifts to all other whores, but thou givest gifts unto thy lovers, 
* Vers. 34.  and the contrary is in thee from other women. And again another saith, thou hast sitten upon the way waiting for them, as a desolate 
* G. quail. Or, thou hast sit waiting for them in the ways, as the Arabian in the wilderness. Hier. 3, 2.  Chough. This people which had so played the harlot the Lord reclaimed to himself, for their captivity was not so much for their punishment, as for their amendment. For if in case GOD would have punished and destroyed them withal, he would not have brought them home again to their native soil, neither would have caused them to re-edify with greater magnificency, their city and temple which were overthrown, 
Hagg. 2, 10.  the glory (saith he) of this last house, shall be greater than the first. So than if God do not forbid repentance to those that have so manifoldly practised whoredom, he will much more willingly reclaim thy soul, which now first hath grievously fallen. 
God is jealous over our souls.  The reason is, for that no carnal lover, though never so hot, can be so jealous over the love of his darling, as God is kindled with the love of our souls. Which albeit daily it may be gathered, yet it may be apparently proved out of the word of God. In a word, read that is spoken of God, in the beginning either of jeremy, or of the other Prophets, how when he was despised and set light by of the people, yet he returned again to them, and thirsting after their love, he continually followed them. And this is that, which God himself declareth in the Gospel, where he saith: Jerusalem, 
Mat. 23, 37. Luk. 13, 34.  Jerusalem, which killest the Prophets, and stonest them which are sent to thee, how often would I have gathered thy children together, as the Hen gathereth her chickens, and ●e would not. And Paul saith to the Corinthians: 
2. Cor. 2, 19  For God was in Christ, and reconciled the world to himself, not imputing their sins unto them, & hath committed to us the word of reconciliation. Now then are we Ambassadors for Christ: 
20.  as though God did beseech you through us, we pray you in Christ's stead, that ye be reconciled to God. Let us think these things spoken to us, for not only infidelity, but the pollution & uncleanness of life maketh this execrable enmity betwixt God and men, and so the Apostle saith, that 
* Rom. 8, 7.  the wisdom of the flesh is enmity against God. Go to then, let us raze to the ground this wall of enmity, let us smooth the way to an atonement with God, that we may be loved and desired of him again.  
I am sure you wonder not a little at the beauty of Hermione, 
Hermione daughter to Menelaus and Helena very beautiful for whom Orestes the son of Agamemnon slew Pyrrhus the son of Achilles, because he married his betrothed minion.  and think the like may not be found on the whole earth. But if you would (my friend) yo● may be so much fairer and comelier than she, by how much gold exceedeth dirt. For if many have in admiration the beauty of that body, and fall in love therewith; what fairness do you think to be in a soul, if every point therein were lively portraited? How much more amiable, how much more wonderful would it be? For the substance of bodily beauty consisteth in nought else, but in phlegm, blood, moisture, and 
* Or, melancholy.  gall, which are maintained by the corruptible juices of meats? Hereby the apples of the eyes glister, hereby the cheeks are ruddy, & hereby the whole face is adorned. And unless they be daily moistened with such juice, which ascendeth out of the liver, incontinent the skin is dried up, the eyes wax hollow, all ruddiness and beauty departeth from the visage. Now if thou consider what is hidden within that skin which ●●ou judgest beautiful, what is ●ut up within the nosethriles, ●hat within the jaws and bel●y, thou wilt protest that this ●rauery of body, is nothing but a ●●anched sepulchre, which without appeareth fair to men, but within is full of filthiness and uncleanness. Moreover, if thou see on a ragged cloth, the phlegm and spittle that proceedeth from the body, thou loathest it, & wilt not touch it with the tip of the finger, looking askew thereon: and how then canst thou love & desire the cel & seat of phlegm? But thy beauty was not such. For by how much heaven is more beautiful than the earth, by so much did the trimnes of thy soul surmount the beauty of the fairest body. And notwithstanding none at any time hath seen a soul departed from the body, yet some other time I will attempt to declare the comeliness of it, by the powers thereof. At this time let it suffice to rehearse the words of the Lord which say, 
Matt. 22, 30. Mark. 12, 25.  they are as the ange● of God in heaven. Again, in th● of bodies there is so great a difference, between those that a●● thin, and those that are thick and heavy, (as for example heaven passeth the earth, fire water the stars stones, the rainbow al● terrestrial flowers:) what woul● we say, if it might so chance, tha● with corporal eyes, we might behold the gains of the soul. wouldst thou not scoff at all external beauty and bravery, in consideration of that internal substance? I pray thee then let us not contemn so great a felicity, nor not lightly regard so great a treasure that is in us, especially sith a return is not hard, and with no great labour may all the beauty of our soul be renewed. For assoon as thou shalt imagine the things to come, and shalt be inamered with them, straightway the soul retireth to her former braveness. ●o it is written; For our light af●ction, 
2. Cor. 4, 17.  which is but for a mo●ent, causeth unto us a far more excellent, and an eternal weight ●f glory. 
18.  While we look not on ●he things which are seen, but ●n the things which are not ●eene, for the things which are ●een are corporal, but the things ●hich are not seen are eternal. Now if Paul call tribulations ●●ght and easy, for that we look ●ot on the things which are ●een, but on the things which are not seen: how much more easy ●hall it be for thee, to shake off the soul burden of uncleanness? Neither now do I exhort thee to those labours and dangers, or to those daily deaths, which the Apostles suffered, or to those persecutions, or stripes, or bands, or imprisonments, or the contempt of all worldly riches, or famine, or nakedness, or many watchings, or perils of journeying, or shipwrecks on sea, or dangers of robbers, or dangers of thy own nation, or dangers of false brethren, for all those afflictions th● apostles endured: nothing of a● these I require of thee, but this desire alone, that servitude being forsaken, thou return to th● former liberty, considering both the plague which followeth riot and the glory which is laid up for virtues. It is no marvel, i● those which believe there shal● be no resurrection, neglect thei● life, fear nothing the judgement to come, and are nothing pricked in heart: but we which look more certainly on future than present things, ought we to live so miserably, & so wretchedly, that we not only should not fear, at the remembrance of the judgement to come, but utterly contemn it?  
A part it is of extreme madness, and no mischief is comparable, that believing we be like the unbelieving. Yea amongst them not a few have been found, who have flourished in this life, in ●he virtues of the mind, & what ●hall be our excuse, what our so●ace, if in the day of doom ●hose shall be brought forth for examples against us? Some that exercise ambergris we see have suffered shipwreck, & the ●osse of all their goods: yet for this they have not been dismayed, but again have applied the same way and traffic. These did lose their substance not by sloth, but by violence of winds. But we which know afore undoubtedly, that if we ourselves will, we may incur neither shipwreck, neither damage of soul; should we not take in hand again our former exercises, and renew our business by negligence overslipped? Nevertheless we lie recklessly, and fold our idle hands on our breast, after the manner of sluggards: and would God our hands were idle, and did not work our own decay. Which if they do it hath great affinity with most manifest outrage, as if (for example a champion leaving his adversary, should turn his hands on hi● own head, and buffet himself The devil hath put us to flight and hath dashed us in sunder, w● have need then to rise an● to resist him. When thou an● once cast down, if thou be willing not only to lie still, but t● throw down thyself headlong this is to assent to thine enemy, and to take in defence hi● part.  
Blessed David fell after the same sort thou didst, neither so alone, but in more grievous wise, for he combined murder with adultery: and what did he then? Did he lie so? Did he not rise and resist the enemy, and so overcame him, that his good deeds profited his posterity when he was gone? For when Solomon had committed that heinous crime, and was deemed worthy of a thousand deaths, yet for David's sake the Lord ●aid he would bestow the kingdom on him longer. These be the words; 
2. King. 11, 11  I will surely rend the kingdom from thee, and will give it to thy servant. Notwithstanding in thy days I will not do it, 
12.  because of David thy father, but I will rend it out of the hand of thy son. Hezechiah when he was much endangered, (albeit he were a just man himself,) yet for blessed David the Lord promised to help him, 
* Or, I will defend this city to save it for mine own sake, and for David my servants sake.  I will defend this city for mine own sake, 
2. King. 19, 34  and for David my servants sake, I will save it. See what was the strength of repentance, see what power conversion had. But if he had thus thought, (which thou now thinkest,) and had said, it is impossible that the Lord should now be merciful to me, he hath greatly honoured me, and hath endued me with the gift of prophecy, he hath exalted me to a kingdom, he hath delivered me from manifold dangers, how then can I promerite clemency at th● hands of God, forasmuch as ● have thus fallen? If David ha● thus thought, he had lost no● only that went afore, but tha● that followed also. For not only the wounds of the body if they be neglected bring death; but the wounds of the soul semblably. Are we so sottish to put a plaster to a bodily wound, and never attempt to cure the soul Many wounds of our bodies may not be cured, yet we despair not, and though the chirurgeons say, the wound is uncurable, yet we earnestly and urgently beseech them, that they would mitigate somewhat the pain. But in the wounds of the soul, which are not unsanable, (for the soul is not tied to necessity, neither abideth any passion) we are remiss, we are past hope, we are pricked with no care. When there is no hope our grief of body may be healed, yet we withdraw nothing from our care: but here when no occasion is of desperation, without using any labour, we omit all care. So you perceive, how that more ardently we love our body than our soul, knowing not, that if we regard not our soul, we cannot save our body. For the soul was not ordained for the body, but the body for the soul: and he that esteemeth nothing the higher, but polisheth the inferior, marreth both. But he that observeth an order, and garnisheth the first, admit he do not pass for the second, by the salvation nevertheless of the first, the second shall be saved. The which is builded on the plot of Christ his words, 
Matt. 10, 28.  Fear ye not them which kill the body, but are not able to kill the soul: but rather fear him, which is able to destroy both soul and body in Hell.  
Think you we have done enough, and satisfied you in this thing, that no infirmity of the soul is uncurable? Or else is it needful we should use other reasons, and confirm it yet farther? For although a thousand times thou despair of thyself, we will never despair of thee. Neither do we this that we mislike in other, howbeit there be odds, whether one despair of himself, or another of him. To despair of another is pardonable, but to despair of himself, is not: because he is not master of another's mind, this ruleth his own purpose. Wherefore we hope there is a return for you to the state of your former life, and to the virtues of the mind, which we know are in you. Besides these things, this we add.  

jon. 2, 4.  The Ninevites heard the prophet saying definitely, Yet forty days and Nineveh shall be overthrown, notwithstanding they were not discouraged. No not when they were not certain, that the Lord would not bring to pass his words, & when (in man's judgement) there was no hope of forgiveness. And assoon as that abrupt saying was ended, they determined repentance, saying, 
Verse. 9 10.  who can tell if God will turn and repent, and turn away his fierce wrath that we perish not. And God saw their works that they turned from their evil ways: and God repent of the evil that he had said he would do unto them, and he did it not. If Barbarians and ignorant folk could understand so much of the mercy of God, doth it not much more behove us to do so, who are instructed in the word of God, & know this example was before our time, and that many more like are contained in God's Book, either in words, or in acts? For my thoughts are not your thoughts, 
Isai. 55, 8.  neither are your ways my ways, saith the lord 
9  For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts above your thoughts.  
furthermore if we receive our servants, who have offended us, when they promise they will amend, and account of them as afore, nay many times credit them more after reconcilement; will not God much rather deal thus with us? If he had made us to punish us, thou mightest well despair, and doubt of thy salvation: but if for his goodness only he made us, to enjoy hi● ever-enduring bliss & rewards, and doth all things from the beginning of the world till this day, to this end and purpose, that he may save us: what matter of despairing, what matter of misdoubting is there left?  
We have offended him (say you) more than ever any man. For this cause shouldest thou more speedily & earnestly make satisfaction, and be sorrowful for thine offence, & abandon those deeds with which God is offended. Neither doth a grievous injury offend any body so much, as to continue in it, when there is time and opportunity of satisfaction. To sin is human, but to persever in sin, is diabolical. To conclude, behold how God by the Prophet misliketh this more than that: 
Hier. 3, 7.  And I have said (saith he) after that she hath in all this gone a whoring, 
* Or, and I said, when she had done all this, turn thou unto me, but she returned not.  be thou turned to me, and she is not turned. And otherwhere, when he had rebuked the transgressions of the people, by his Prophet, and they had promised amendment, he showeth how lovingly he receiveth the conversion of sinners, who will grant their heart may be so in them, that they may fear me, & keep my commandments all the days of their life, that it may be well with them, and their children for evermore? Moses likewise, when he would teach the people, what God requireth of men, saith thus: And now, Israel, 
Deut. 10, 12.  what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul?  
God then, who is desirous that himself be beloved of us, and for this doth all things, not sparing his only begotten for our salvation, & the love he bore towards us, would feign (after what sort soever, if I may so speak,) we should be reconciled to him; and how can it be, that he should not receive and love us being penitents converted unto him, and that as cheerfully as he doth his children? For, in what respect do you think, spoke he by the Prophet, saying: Tell thou thine iniquities first, that thou mayst be justified? 
Amantium irae amoris redintegratio est.  Was it not, for that he coveted to revoke us to his love, and tender affection? He that loveth his friend, if perchance he suffer many injuries at his hands, his love is not for that cooled towards his beloved, if in case he will let the wrongs to be opened & discovered, and certes he that is injuried, doth desire this for no other cause, but that their renewing of love may be of more force and validity. Now, if the confession of sins mattreth so much to atonement, how much greater may be our hope of reconciliation, if by works of repentance, we blot out the offences we have committed? For if God prohibited the fallen to return to the right way, either none, or very few, should enter the kingdom of heaven. Yea, the chief Patriarches whom we have in admiration, after backeslides in sins, they have been restored. For they that were earnest in evil, being turned to goodness, use the same forwardness, knowing that their debt is great. In the gospel this is taught of the Lord, when he said to Simon of a certain woman, 
Luk. 7, 44.  Seest thou this woman? I entered into thine house, and thou gavest me no water to my feet, but she hath washed my feet with tears, an● wiped them with the hairs o● her head. 
45.  Thou gavest me no kiss, but she since the time I came in, hath not ceased to kiss my feet. 
46.  My head with oil thou didst not anoint: but she hath anointed my feet with ointment. 
47.  Wherefore I say unto thee, many sins are forgiven her, for she loved much. To whom a little is forgiven, he doth love a little. And he said unto her, 
48.  thy sins are forgiven thee. ●●r which cause the devil knowing that they which have sold themselves to work iniquity, if they revolt are diligent and serious, and as in their transgressions they were hasty, so in their amendment they are heedful (because now they know what they have done,) he feareth & shaketh least any of them should make the onset to repentance. For if they once begin, they may not be withstaied, but ●●●dled with the heat of repentance as it were with a fire, they make their souls purer than fi●ed gold, and by the remembrance of their former misdeeds ●nd as it were by the blowing wind of their conscience, having hope their pilot, they arrive in ●he haven of health. And because of the honours past, the circumspecter they are in their journey; so that in this well-nigh they may seem to pass those that never faultered, 
Experientia stultorum matter.  because experience maketh them more chary. For (I know not how) we love more entirely the things we had and have lost, than the things we have not and desire to get.  
Then a hard thing it is (as I said) to make a beginning, in this lieth all the difficulty, to prepare the way to repentance. For straightway at the entrance the enemy bloweth out threats and manacing, and in his rage driveth us back, when we would go forth. The smoky puffs, and cloud of whose terrors, if thou contemn, when the way is entered, thou shalt see thyself corroborated, and obtaining the conquest thou wilt rejoice thine enemy menaced thee, and thou shalt perceive the rest of this combat easy. Go to, go to in the name of God, now let us enter the path of life, let us return to the heavenly city, seeing we are appointed and enrolled citizens. The gates of this city despair shurteth against us, hope and confidence will open them fully; the which if we cast behind us, we incur the crime not of sloth alone, but of arrogancy. For sathan was made as he is, by no other means, but for that after his sin, first he despaired, and next fell from despair into hawtines and pride. So likewise the soul if it once begin to despair of salvation, it understandeth not into what mischiefs it runneth, fearing not to speak or do whatsoever may stop salvation. Commonly we see in those that are mad, when once they have lost their wit, they fear nought any longer, they blush at nothing, but licentiously they dare speak and do every thing. If they fall into the fire, they avoid it not; if they be going into a headlong place, they pull not back their foot. After the same manner they that are in despair commit intolerable acts, they range in all the ways of wickedness, shame is no let, fear hindereth nothing, the things present do not refrain them, the things to come do not terrify, death only it is that they cannot escape.  
Wherefore I humbly request thee, before the poison of this sin more infect thee, arise and awake at the last, and lay aside this devilish drunkenness. If on the sudden thou canst not gather thy wits together, yet do it leisurely, although (in my opinion) it be the easier way at once to break off all the stays of this evil, to sheer it in sunder fully, and to begin repentance anew. But if this be difficile unto thee, as thou wilt and art able, begin a better conversation, and covet eternal life. Run therefore I pray and beseech you dear friend, (I beseech you for those good deeds you have done heretofore, I pray you for the liberty that first you had,) let me see you climb up to the top of virtue, as truly a repentant as you were before. Yield to me thy friend, yield to all them that are offended through thee, and fall because of thy fall, yield to all them that are in despair because of thy despair, that they may not surmise they can not tread the true way, unless they see thee return. Regard (I desire you) the pensiveness of the whole congregation of the faithful brethren, the great joy and triumphing of the faithless, the usual by word of slothful youths, regard what authority thou art to many to wallow in the mire of riot. And if so be that you return into the way of your former virtues, all these things will be turned into the contrary. Our shame and confusion shall light on them, we shall be joyful and glad. For we will blaze abroad throughout the world, that thou art a subduer of lust, a subduer of unclean and foolish voluptie & riot, and we will brute far and wide thy glorious triumph. That victory is the greater that is gotten after a fall, and that is restored after flight. And you shall not only be rewarded for your own labour and reformation, but shall receive a meed for the safety of them, who leveling their life to thy conversation, have (without despair) be turned themselves to repentance. Neither any hereafter having fallen howsoever, will not be greedy by and by to rise, and incontinently to be restored. Despise not (if you love me) these great profits, neither bring our souls with sorrow to the grave: but vouchsafe us some rest, and chase away the cloud of heaviness, which for thy sake hath overcovered us; for lo letting pass our own evils, we bewail thy fall. But if you would a little look upward, & be in love with celestial things, we should be eased of this lamenting, and we might be caused to consider our own offences.  
That men may by repentance repair their pristine gains, yea sometimes be made more excellent than before they were, hitherto we have confirmed out of the word of God. And to conclude this point, this is the cause why that harlots and Publicans inherit the kingdom of heaven, and that many that were last, shall be first. Henceforth I will add the things that have been done in our age, of which 
* G. F. C. of which myself may be a witness.  thou thyself art a witness.  

* G. F. C. I know.  You know that young man the son of VRBANUS, the chiefest of that province, whose parents died in his minority, but left him very wealthy in household stuff, gold, silver, and possessions. That youth contemning at the first all pomp, and pride, (which that age and riches for the most part follow) he left the schools of human arts, and betook himself to a base life, in which putting on course and homely arrayment, he departed to the mountains and desert places. Where being exercised in the temperancy of true philosophy, he not only matched (which is but seldom seen in those years,) but passed to, great and wonderful men in the virtue of abstinency; yea, when afterward he was baptised he passingly increased in virtues. At which thing all rejoiced, and praised the Lord, that borne to so great wealth, & descended of such a family, even in the April of his days he trod underfoot at once all vanity of this momentary life, and had an hungry desire of eternal joy.  
Living after this sort, and in this admiration, among all, certain of his kindred (but naughty persons) at the first came to see him, 
Evil speeches corrupt good manners.  and after by continuance of lewd talk, drew him again to that he hated and loathed, so that all philosophy (which he studied) being laid apart, he came from the hills to the market place. Then carried on a palfrey through the midst of the city, & guarded with footmen he vauntingly began to wander up and down the streets. Insomuch that the reins of chastity were also let lose, because it hath no fellowship with dainties and riot. After this he was snarled in the bait of filthy love, and led into captivity by every lust, which caused all men to despair of his salvation. For swarms of parasites environed ●his hope-lost younker, the adulterous rabble compassed him in. ●nd what hope would a man ●hinke to be remaining? Those also which were given very much ●● reprehending, found fault ●ith this likewise, that in the beginning he entered a course, he ●ould not continue in, and had aspired to that was above his ●each, forsaking the study of ●earning wherein he might have profited.  
When these and such like ●hings as touching his life being ●umored abroad were known to all, and we also were ashamed ●f his doing; certain holy men, expert in this kind of hunting, and who had found out by long use and experience, that nought was to be despaired, putting on the armour of hope, they began to watch him more narrowly. And if it fortuned he were in the street, they approached near and courteously saluted him; but he on horseback scarce greeted them again, or thought them worthy an answer, when they went by his side; such was his pride and wickedness. But those merciful men, accounting none of these an injury, respected only that they had intended, that they might (if it were possible by any means) deliver the lamb out of the teeth of wolves; which by patience was in fine achieved. For weighing they did this often, & prying into his own life with the inward eyes of his mind, he blushed somewhat at their boldness and tendering, and when he marked they came a far off, he would dismount from his horse, and bowing his head towards the earth, he hearkened diligently to their speeches, and in process of time he reverenced them more. And so revolting by piece-meal, through the grace of God, and their meek counsel, and rid fromall the nets of death wherein he was entangled, he went again to the wilderness, to the mountains, and to the wonted exercises of philosophy, and after was of such humility, that his latter doings exceeded his wonderful beginning. He learned by proof the occasion of his fall, and the allurement of all his error. That also he did, which (doubtless) was agreeable to Christ's commandment in the Gospel; 
Matt. 19, 21.  Selling all he had, and distributing it on the poor, to the end he might remove his treasure from the earth to heaven, and his heart might be there, where his treasure was. But because as yet he had somewhat left on earth, his heart returned to the earth, and making an estimate of all his goods, (for he cared nothing for them,) he bestowed much on the needy, that so freeing himself from care of mind, he might take away all occasion of stumbling. And thus walking in the way to heaven, by amendment he is come to each accomplishment of virtue. So you see, how this young man fell quickly, and arose speedily.  
Another also after many labours he had sustained in the wilderness, having only the company of one in his life and mansion-place, continued an Angelical life, from his young age, to his very old days. But (I know not how) drowsily yielding to the suggestion and first battery of the devil, 

Good Lord, how much difference is there between the Romish Masse-mongring Monks now being, & the Monks which were in Chrysostoms' days? Those were continent, and sequestered (although they should have had a care of the salvation of their brethren also) themselves from the vulgar sort of men, to the end they might give themselves wholly to contemplation and meditation, (for this was the cause why basil the great went to Pontus, and invited his friend Gregory the Divine to him;) these are lecherous and lustful, coveting that sort of life for idleness alone, and belliecheere. Those as soon as they perceived their uncleanness (this fellow here alleged is a witness) fell to repentance without stay: these through sensuality committing gross & carnal sins, never truly repent for it, and yet bear men in hand they are the holiest persons under the sun. Of whom it was said rightly, though in a rhythm, 
O monachi, vestri stomachi,  
sunt amphora Bacchi!  
Vos estis, Deus est testis, turpissima pestis.   
Let none then of the ignoranter sort suppose, that this example maketh aught for the uprightness of Monks now a days.   he fell into the desire of a woman, when as he never saw any, sithence he became a monk. First, than he desired his fellow with whom he lived, to bring him wine, & flesh to feed on, who making no haste, he threatened him, that he would go down into the city. Which he said not that he might eat flesh, but that he might find opportunity to satisfy his lust. His companion marveling at this, and fearing lest he should do him more harm, if he should deny his request, gave that he asked, and fulfilled his will. When he saw no way to guile, openly and shamelessly he revealeth his desire, and confesseth he will go down to the city. The other by much persuasion not able to retain him, let him go, and followed him far off, to see what he would do, and whither he would go. And when a great way behind, he saw him entering a brothell-house, & to have cooled his lust with the company of a strumpet, tarrying at the door, straightway when he came forth, he exhorted him to repentance, he embraced him, and lovingly kissed him, and rebuked him not for his fall, but desired him, that now his lust being cooled, he would return to his old habitation, and to the solitary wilderness. But he marking in him such meekness and gentleness, was ashamed, & stricken through with the force of his words and deeds, and condemning himself for his misdemeanour, goeth with his fellow (which was so good & humble) into the mountain. Wither when they came, he entreated of him, that when he was shut up closely in his cell, and hermitage, he would 
* G. F. C. daily.  every second day bring him bread and water. If any should seek him, he willed him say, that he was 
* G. F. C. asleep.  dead. Which things obtained, he shut himself in, & there abode, cleansing the foulness of his sin, with fasting, prayers, and weeping.  
Few days passed over, when a drought (because of the want of rain) had hurted the country near about him, and all the inhabitants of that land lamented much. But one of them was warned in a dream to go to that man enclosed in a cell, that he might pray, and that by no other way rain might be procured, but by his prayers. So departing with some other taken to him, he found this Monks complice alone, and demanded where he was, whom the vision admonished him to seek. When he heard he was dead, he deemed his vision false, and they returned all to prayer, but the same vision told him again the same things. Whereat earnestly entreating him, that before had deceived them, they requested him to show them the man, affirming that by the authority of so marvelous a vision, they were sent to him being alive, not dead.  it was the will of God, he bringeth them to that godly man, and the wall being broken down (because he had shut the door) they enter in and fall before hi● feet, desiring him (when the truth of the matter was declared) to release the famine by intercession. First, his excuse was, that he could not demerit so great a thing: at which words, he burst forth into weeping for the offence he had committed, as if he had seen it fresh before his eyes. At length for the importunity of the requesters, (for as much as he perceived GOD would have it so,) he gave himself to supplication, and out of hand there followed great store of rain, wherewith both the earth and men were refreshed.  

Read Eusebius hist. eccl. lib. 3. cap. 23.  What should I speak of him which first was the Disciple of john the 
* G. F. C. son of Zebedeus.  Apostle, but after practised robbing for a long time? Nevertheless afterward, the Apostle got hold on him, as he came out from the robbers den, and brought him again (as you well know) to his former life, so that his beginning was not to be conferred with his end. I remember when you read this story, you admired the incredible meekness of this blessed Apostle, and among other tokens of his sincere love towards him, which he showed, this you said you most wondered at, that he kissed the hand of the young man besmeared with blood, and so with embracing reclaimed him to everlasting life, when as by all likelihood he was near the brink of the pit of death.  
Saint Paul also not only loved and embraced Onesimus being converted, who was an unprofitable servant, and fugitive thief, but maketh petition to his master, that he should esteem him as himself, & that because he recanted. These be the Apostles words, 
Philem. from the 10. verse to the 18.  I beseech thee for my son Onesimus, whom I have begotten in my bonds. Which in time past was to thee unprofitable, but now profitable both to thee & to me, whom I have sent again, thou therefore receive him, that is mine own bowels. Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the Gospel. But without thy mind, would I do nothing, that thy benefit should not be as it were of necessity, but willingly. It may be that he therefore departed for a season, that thou shouldest receive him for ever, not now as a servant, but above a servant, even as a brother beloved, specially to me; how much more than unto thee, both in the flesh and in the Lord? If therefore thou accounted our things common, receive him, as myself.  
The same Apostle writeth to the Corrinthians touching them that have sinned, in this wise, ●east when I come again, 
2. Cor. 12, 22.  I shall bewail many of them which have sinned already, and have not repent of the uncleanness, and fornication, and wantonness which they have committed. And again, I told you before, 
2. Cor. 13, 2.  and tell you before, if I come again, I will not spare. You see then whom the Apostle bewaileth, and whom he will not spare; not those which have sinned, but those which have not repent, and not only not repent, but once or twice admonished of their faults have refused to obey. For in that he saith, I told you before, and tell you before, as though I had been present the second time, so writ I now being absent, he signifieth thus much, that being warned they contemned counsel.  
For which cause, I fear me, the same will fall out to us; and although the same Paul, who threatened the Corinthians, be not at our elbows, yet Christ is present, who spoke by him, and if we persever in hardness of heart, he will say to us, I will not spare you, not only in the time present, but not in the time to come neither. 
We must acknowledge our sins, and in confession intent not to commit them again, assuring ourselves of remission.  Wherefore let us prevent his face by confession, and let us power our our hearts in his sight, 
* Ecclus. 21, 1  Hast thou sinned? Saith the Scripture, do so no more, pray for thy fore-sins, that they may be forgiven thee. And again, 
* Prou. 18, 17. Or, he that is first in his cause is just.  The just is an accuser of himself in the beginning of his speech. Let us not then look till our adversary accuse us, but let us prevent him by confession, and so make the judge more favourable towards us.  
And surely this I assuredly know, thou confessest thy transgressions, and mournest for thyself, but this I do not alonely require of thee; for I would have the amendment of the things to come arise, of the confession of the things past, and so I would have it done, that whilst thou dost it, thou be ascertained of forgiveness. For every one that doth aught, unless he know the thing he hath in hand will profit him, goeth about it, either carelessly, or not seriously. For example; he that soweth seed, unless he be sure & certain there will be rain, that the earth will send forth the blade, and that the fruit will ripen, he will never reap. And as none would feign spend labour in waist, nor bestow diligence in that which shall not be beneficial unto him: so he that soweth visiens, tears, and confession which is without hope unprofitable, cannot cease from sin, being holden fast by incredulity. But as the husbandman which hath no hope to reap fruit, careth not to drive off the birds from his corn, or beasts, or any other nocive things: right so he that soweth confession with tears, and hopeth not it will be gainful, putteth and driveth nothing from his heart, which may hurt repentance. Repentance is hurted, i● one be enwrapped in such evils as he was first; 
Ecclus. 34, 24.  When one buildeth & another breaketh down, what profit have they then (saith the scripture) but labour? And he that is purged from the touching of a corpse, and again toucheth the dead, what availeth washing? So he that fasteth to decline sins, and goeth back again to them, who will hear his prayers? 
Ecclus. 26, 29.  And again it is said, when one departeth from righteousness to sin, the Lord appointeth such to the sword. And as a dog is odious that licketh up his vomit again, 
Prou. 26, 11.  so is a fool, when he returneth to his transgressions.  
So then this sufficeth not, to accuse thyself by declaring thy sins, but do it with that zeal, that hope of justification may proceed of repentance, and so you may bridle your soul to commit never the things again, of which you have made confession. One for to give censure against himself, is common to the faithful and faithless. Many enactors on stage which represent unchaste queans & whoremongers call themselves sinners and naughty folk, but not with purpose to amend, and therefore in very deed it is no confession. For they speak it not for grief of heart, nor with bitterness of tears, nor with hatred of the things they confess, as if they could no more either hear or do the like, but the words be all the matter, which they lab out with their lips, not touched or pinched in mind, but after a sort hunting for praise, through the elegancy and trimnes of speech, which they use to their auditors. Neither are sins so grievous when they are colourably declared, as when indeed they are committed. Again some are so benumbed with overgreat despair, and are so devoid of sense, that making like account of good and ill report, with great impudency they disclose their sins, as though they were another bodies. But I would have thee to do nothing so, neither for despair to come to confession, but with good and sure hope of forgiveness, the very root of despair being cut off. Now the root of despair is slothfulness, and not the root only but the nurse to. For as a garment breedeth moths, and nourisheth them also; 
* A man is caused to think that any good thing is hard, and not possible to be obtained by him or any other through too great bashfulness: which when it ruleth in one's affection, he thinketh it may be eased by no good thing. And because slothfulness is a certain deiective pensiveness of the spirit, it cometh to pass, that despair ariseth of sloth. Thom. Aquin. lib. 2. s. p. q. 20. de desper.  so sloth doth not alone beget desperation, but nourisheth and also fostereth it. Insomuch that they wax and grow together, the one being cut off, the other (without question) waneth and decreaseth. Wherefore separate this link of sins, and break their yoke. By the yoke of thy soul, I mean vice, whereto as it were a yoke, the life of man is tied: for when the thought of man is not right, the axle-tree of life is carried headlong.  
hearken yet what more we will say. Often times it falleth out that a man amendeth many and great sins by repentance, yet he committeth faults after the good he hath wrought. And this is it, which layeth chiefly despair on the soul, because she seemeth to pull down that she builded, and vainly to have spent all her travel, this cogitation (I say) depriveth the soul of hope and confidence. Contrariwise we must think, what way this bad and hurtful thought may be expelled; namely, that unless the good we do, and the amendment gotten by repentance prohibited, & were (as it were) a contrary weight to our sins, there were no stay, but that we should be carried downward into the depth of mischief. And as a strong habergeon suffereth not a kine and poisoned dart to pierce the entrails of the body, but in some part stoppeth the force thereof: so is it certain, that he that carrieth hence many good things and many bad, shall find some ease in his punishment: and he that shall departed without any goodness, and with great store of evil, what should I speak of his punishment? For there (questionless) good and had works shall be rewarded, and each (as it were) shall be balanced, and the part that sinketh, shall draw with it the worker. 
Rewards in the life to come of works both good and bad.  If the multitude of evils shall over-poise, it will pull the worker to hell; but if the good works shall be greater, they will resist and repugn against the evils, and will bring their worker to the place of the living, even from the gate of hell. This is not fantastically imagined of my brain, the divine Scriptures disassent not from it, for thus the word of God speaketh: 
* Psal. 62, 12. Matt. 16, 27.  Thou rewardest every one according to his work. For not in hell only, but in the kingdom of God, 
Differences of joys & plagues in the life to come. Calvin. Institut, lib. 3. cap. 25. sect. 10 Bulling. in Comment. & Erasmus in Paraphrase. in 41. vers. cap. 15. 1. Cor.  there shall be many differences. 
* joh. 14, 2.  In my father's house (saith he) are many dwelling places. And again: 
* 1. Cor. 15, 41.  There is another glory of the Sun, and another glory of the Moon. What is more wondered, than that he showeth how exactly the measure of our deeds shall be weighed? One star (saith he) differeth from another star in glory, that by it he might show that amongst all and every one that shall be in that kingdom, there will be a difference. Therefore sith we know all this, let us not withdraw ourselves from good works, neither yield to sloth and sluggardie, by the pretence of despair. And admit we cannot attain to the clearness of the Sun or Moon, yet we must desire the brightness of a star, howbeit inferior to them, let us seek at the least for some light by our good deeds, let us labour to be found worthy, to enlarge somewhat the shining of heaven. If we cannot be gold, if we cannot be precious stones, yet let us be in stead of silver, only let us not be turned into that matter, which fire may consume, that we be not found to be wood, hay, or stubble, let us be even the last in goodness, not the first in evil. 
* 
By often adding a little to a little, there will arise a great heap, as wittily said Hesiodus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    And as worldly riches increase, when every small gain is regarded: so it fareth in heavenly riches, in increasing the which no little good deed must be contemned. 
Small good works conjoined with faith & repentance go not without reward.  Surely it is an absurdity, (seeing our judge doth not deny a reward for 
* Matt. 10.  a cup of cold water,) for us to say, that unless we do great things, it will be nothing available. Yea this more I add, that he that despiseth not small and little things, will by little & little come to great things, and 
* Ecclus. 19, 1  he that contemneth small things, (which concordeth with the Scripture) shall fall by little and little. And therefore I think for this cause, our Lord and Saviour did ordain for small things great rewards. For what is less, than to visit the sick? And yet for this small work, he hath laid up a great reward. And again, what is so easy, as to give the hungry bread, the thirsty drink, the naked raiment, and to seek out him that is shut up in prison? Yet these things that be so little and small, he reckoneth so great, as that he accounteth them ministered not to man, but to himself, and for them hath promised the celestial kingdom.  
Wherefore (most dearly beloved) enter, enter the way to eternal life, and put on again 
* My yoke is light, and my burden is light This burden ●● not the weigh● of him that is laden, but the wings of him that flieth. For birds have burdens of their feathers, which on earth they bear, and them they are borne into the heaven. Augustin.  the yoke of Christ which is easy, and his burden which is light, recover the virtues of thy mind, make thine end like to thy beginning, let not the treasure of spiritual graces, gotten by such labour, decay; and they will verily perish, if thou persist in evils, & exasperate the wrath of God against thy deeds. But before thou lose much of thy treasure, and before thy manured field be surrounded with hurtful deluges, if thou exclude the entrance, and stop the overflowing of sin, thou mayst bring it again to his pristine fertility, and by husbanding make it very battle.  
Arise therefore, arise and shake off the dust from thee, arise from the earth, and straightway (believe me) thine enemy will be afraid. For he threw thee down, as though thou shouldest never rise up, but if he shall see thee to rise from the earth, and lift thine eyes towards the heavens, incontinent thy boldness will outcountenance him, 
* 
Resist the devil, and he will fly from you. Jam. 4, 7. If one fly the devil, he is a lion: if one resist, he hath (for he is Beelzebub, that is, a god of flies) no more power than a weak fly: according to the old verse, 
Hóstis non laedir, nisi cùm tentátus obedit,  
Est leo si cedis, si stas quasi musca recedit.    & the more ready thou art, the more fearful he willbe, and the more thou presumest, the more frail and infirm thou makest him. Think also on this, that the more hardiness God shall endue thee withal, the more he will weaken both his boldness and might.  
If so be thou have affiance in my words, me thinketh I see towards thee the mercy and aid of God, but thine adversary to be affrighted by reason of shame and confusion. Me thinketh I perceive now in my mind, that with all gratefulness and favour every virtue allureth thee to her, hold on then earnestly, labour cheerfully, run forward willingly. Thou shalt find no want of me in that I can, but I will still reason with thee in speech, I will continually exhort and stir thee up, both present with lively voice, and absent with letters. Albeit I persuade myself, if thou gladly read this I have now written, there will be no cause, why thou shouldest seek for farther medicines.  
Deo soli sapienti, laus & gloria.   

To the Christian Reader.  
IF the wicked would earnestly consider, the terribleness of the day of the Lord, it must needs be, that they would either wholly renounce sin, or at least, not so much be delighted therewith. Which Chrysostom right well perceived, for that so copiously, so lively (as it were with a pencil) he depainteth that day and time. On the other side, to ponder equally the rewards that in heaven abide for them, who in this life seek● chiefly the setting forth of God's glory, and the benefiting of their neighbour, who bewailing their sins with true and unfeigned repentance, by the hand of faith lay hold on God's promises, availeth not a little, to the abandoning of sin and iniquity. Wherefore (gentle Reader) in the sentences following I have used this order, that those which appertain to the second coming of Christ, and the punishment of the ungodly are set first, in the second place those that show the joys of the world to come, and in the last room those that teach, that by faith, sincere repentance, and amendment of our lives, we may enjoy that heavenly bliss. My petition to thee is this, that thou deign to accept my labour, which if thou do, I shall be occasioned to judge my travel well bestowed. The Lord of his mercy grant, that, sith wickedness never more abounded, nor men never less remembered the coming of Christ unto judgement, we may heartily repent us of our sins, because the wrath of God hangeth over our heads: and that we may, as good Christians, live worthy of our vocation, (living so as though every one particularly should say, with that holy man Saint Jerome, as often as I remember that day, every member of my body quaketh: for whether I eat, or drink, or do any thing else, me thinketh always that dreadful trumpet soundeth in mine ears, Arise O ye dead, and come to judgement,) because the last hour is at hand. Amen.  
As desirous of thy profit, as of his own, in the School of Christ jesus, R. WOL. OENIPODES. Non cistae, sed pectori.   

Sentences collected out of the Father's works, which have such agreement with the former Treatise, as that they are not unfit for this place.  

Of the punishments of hell, and the day of judgement.  
IN that terrible hour of the death of a wretched sinner, 
Bernard. in spec. pec.  immediately there will come evil spirits (like roaring lions) to snatch away their prey. Then suddenly shall appear the horrible places of torments, the Chaos and obscurity of darkness, the dread of misery and confusion, the terror of that fearful mansion, where is the place of weepers, where is the place of groners, where is the voice of them that cry, WOE, woe, woe be to us the children of Eva! When the miserable soul departing from the body shall hear, see, and feel these and semblable things, yea a thousand times worse than may be spoken, in what (I pray,) how great, and how wondrous fear & trembling shall she be? What tongue can utter it, what book declare it? What will now avail the boasting of knowledge, the pomp of the people, the vanity of the world, the greediness of earthly dignity? what shall then avail the appetite of riot, delitiousnes of meat, exquisite drink, curiosity of garments niceness of the flesh, gluttony of the belly, superfluousness of food, surfeiting and drunkenness, curious building of houses, possession of terrene goods, scraping together of prebends, hoarding of riches? Whether can these things deliver the wretched soul of a man from the ●outh of the headious and hor●…ble lion, that is, from the jaw 〈◊〉 the cursed dragon.  
When that cunning deceiver, 
Idem ibid.  that son of iniquity, that ●ost eager enemy of our souls, ●…all miserably and dreadfully ●eete with thy soul, how wilt ●hou be able to abide the feare●…ll sight of his terrible countenance, the intolerable stink of ●is mouth, the brimstone-like ●ames of his eyes? How then wilt ●hou be of force to abide so ●reat fear, of so horrible a ●east? Be assured, that the fear ●f his dreadful presence, excee●eth every kind of torments, ●hich may be devised in this world. At which the Prophet quaking betook himself to prayer, saying, hear my prayer O God when I call upon thee, deliver my soul from the fear of the enemy. He said not from the power of the enemy, but from the fear of the enemy. But alas! my brother, if the sinful soul be so much, and so greatly daunted at the sight only of sathan, how great confusion 〈◊〉 how great horror, how great affliction and how great lamentation shall she have, through his touching and tormenting?  

Hierom. ad Heliod.  When the Lord shall be abou● to judge the sorrowful world, it shall make a great noise, and one kindred shall strike the breast to another kindred. The kings once most puissant, shall quake without a guard, foolish Plato with his scholars shall be brought forth, than Aristotle's arguments shall not be profitable, when that son of the poor woman which exercised a craft shall come to judge the ends of the earth.  

August. lib. 3. de symb.  That judge is neither prevented with favour, nor moved with pity, nor bribed with money, neither will he be appeased with satisfaction, or repentance. Here let the soul deal for itself while it hath time, as long as there is a place for mercy, because there will be a place of justice.  
In the last day of judgement, 
Greg. hom. 15.  when the heavens being opened, the Angel's ministering, the Apostles sitting together, Christ shall appear in the seat of his majesty, all the elect and reprobate shall see him, that both the just may rejoice without end of the gift of their reward, and the unjust ever lament, for the revengement of their plague.  
On the right hand there shall be our sins to accuse us, 
Ansel. de similitudinibus mundi.  on the left hand infinite devils, beneath the horrible confusion of hell, above an angry judge, without the world flaming, within our conscience burning, there scarce the just shall be saved. Alack wretched sinner, whither wilt thou flee? It is impossible to be hidden, intolerable to appear.  
The joy of the time present must be so used, 
Greg. hom. 32.  that the remembrance of the bitterness of the judgement to come, may never departed from us.   

Of the joys of heaven.  

Aug. lib. de morb.  SO great is the beauty of righteousness, so great is the sweetness of the everlasting light, that is, of the immutable wisdom, that although we might not tarry in it more than one day, for this alone innumerable years of this life replenished with delights & abundance of temporal goods, were not without cause and reason to be contemned.  

Idem lib. 3. de symb.  We can easilier tell what there is not in that eternal life, than what there is. There is not death, there is not mourning, there is not weariness, there is not weakness, there is not hunger, there is no thirst, no parching heat, no corruption, no lack, no sorrow, no sadness.  

Idem de util. again. poenit.  Make haste thither, where you may live for ever. For if you so love this miserable and transitory life, wherein you live with such labour, and wherein by running, traveling, sweeting, breathing, thou scarce get things necessary for the body: how much more ought you to love the life everlasting, where you shall sustain no labour, where always is great quietness, great felicity, happy liberty, happy blessedness, where shall be fulfilled that the Lord spoke in the Gospel, Men shall be like the Angels. And that, the just shall shine, etc.  
Temporal life compared with eternal life, 
Greg. in homil.  is rather to be called death than life. For the daily fainting of corruption, what is it else, but a certain long continuance of death? But what tongue can tell, or what understanding conceive, how great those joys are of that supernal city, to be in the assembly of Angels, with the most blessed souls to stand by the glory of the Creator, to behold in presence the face of God, to see that immeasurable light, to feel no pangs of death, to enjoy the gift of ever-induring incorruption.   

Against despair.  

Aug. in lib. de symb.  THE thief acknowledged, Peter denied. In Peter there is showed, that no just man ought to presume of himself: in the thief, that no wicked man being converted, should despair. Therefore let the good fear, lest he perish through pride, and let not the wicked despair through much naughtiness.  

Idem de util. again. poen.  Let none despair of judas the traitor; not so much the heinous wickedness which he committed, was the cause of his eternal destruction, as the despair of forgiveness.  

Amb. sup. Luc. lib. 2.  Let none distrust, let none in the privity of his old sins despair of the rewards of God. God knoweth how to change his determination, if thou know how to amend thy fault.  
Let no man despair of pardon, 
Isido. de sum. bon. lib. 2.  although about the end of his life, he be turned to repentance. God judgeth every one according to his end, not according to his life past.  
To commit some foul offence is the death of the soul: 
Idem. ibid.  but to despair, is to descend into hell.   

Of Repentance.  
IF I proffer thee gold, 
Ambr. in ser de eleem. & jejune.  thou sayest not, I will come to morrow, but at the instant thou requirest it, none prolongeth, none maketh excuse: the redeeming of our soul is promised, and none maketh haste. Conversion is never too late, 
Hier. in ep. ad Laetam. Gregor. hom 34. sup. euan.  the thief went from the cross to Paradise.  
There is greater joy in heaven of a sinner converted, than of a righteous man that standeth: for a captain also in war loveth that soldier more, who being returned from flight hath valiantly slain his foe, than him, that never fled, and hath never done any manly act. So the husbandman, loveth more that ground, which after thorns yieldeth forth plentiful corn; than that which never had thorns, and never bore a fertile grain.  

Ambr. ep. 3. ad Simplicianum.  In nothing to sin is only the property of God, it is the property of a wise man, both to correct his fault, and to repent for his sin.  

Hierom. in quod. serm.  With God not so much the measure of time, as the measure of grief prevaileth, not so much the abstinency of meats, as the mortification of vices.  

Isid. lib. 3. de sum. bon.  Repentance is the medicine of our wound, the hope of salvation, by which sinners are salved, by which God is provoked to mercy. The which is not weighed by time, but by deepness of lamentation and tears.  
O repentance, 
Cyprian. de laud. poen.  what new thing shall I speak of thee? Thou losest all things which are bound, thou openest all things which are shut, thou mitigatest all adversity, thou healest that is bruised, thou enluminest that is confounded, thou incouragest all that is out of hope.  
Be not negligent because the Lord forbeareth you when you sin, 
Aug. in lib. de util. poen.  for how much the longer he waiteth that ye amend, so much the more grievously will he punish, if you be negligent.  
Better is a little bitterness in the cheeks, 
Idem de 10. chordis.  than a perpetual torment in the bowels.  
Although the thief was pardoned in his latter end of all his sins, 
Id. de poen.  yet he gave not an example to them that are baptised to sin, and persever in evil. For than he was first baptised with the baptism of the spirit, in that then first he professed Christ. 
Hier. super Matt.   
The sweetness of the apple recompenseth the sourness of the root, the dangers of the sea for hope of gain delight us, the hope of health assuageth the grief of Physic. He that desireth the kernel, breaketh the nut, and he that will be partaker of everlasting goodness, repenteth.  

Chrys. in ep. ad Heliod, Monach.  It is no great matter to fall in wrestling, but to lie when one is cast down. It is not deadly to be wounded in battle: but after the wound is inflicted, through despair to be cured, to deny a plaster to the boil. And oftentimes we see wrestlers crowned, after often slides, and many downe-casts. We see also a soldier after many flights to be a stout man, and to overcome him that discomfited him.  

Aug. de spir. & anima.  Behold the kingdom of God is to be sold; buy it if thou wilt. Neither think of some great thing for the greatness of the price, it is worth so much as thou hast, seek not what thou hast, but what manner of body thou art. This thing is worth so much as thou art, give thyself and thou shalt have it. But I am evil, thou wilt say, and happily it will not receive me, by giving thyself unto it thou shalt be good.  
That repentance is in vain, 
Idem in soliloquijs.  which afterward a fault polluteth, lamentations profit nothing, if sins be doubled. It availeth nothing to crave pardon of evils, and anew to commit evils.  
He that knocketh his breast, 
Idem in quodam serm.  and correcteth not himself, strengtheneth his sins, and doth not take them away.  
NAZIANZENUS.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Sícubi chalcógraphus titubârit lector amice,  
Da veniam, lapso sic petis ipse tibi.   
FINIS.