AN EXHORTATORY Instruction to a speedy resolution of repentance and contempt of the vanities of this transitory life.  
BY SAMSON LENNARD.  
LONDON Printed by M. B. for Edw. Blount and W. Barret, 1609.   

TO THE RIGHT honourable, my very good Lady, the Lady Dacre of the South.  
I Am not ignorant (right honourable & virtuous Lady) how poor a help the light of a candle gives unto the clear light of the Sun, nor how mean a means these my labours are to eternize the memory of those your honourable virtues, which like the Sun in his sphere disperse their gracious rays to as many as know you, or hear of your name. You are like the Sun adorned with your own light as with a garment, like the rose in the garden an ornament to yourself. Your honourable progenitors honour you, your honourable virtues your progenitors. And therefore far be it from you to think that my meaning is hereby to give light to the Sun, honour to your honours, but as David out of a consideration of the manifold blessings he had received at God's hands, cried out, What shall I render unto the Lord for all his benefits bestowed upon me? and presently answered, I will take the cup of salvation, and call upon the name of the Lord: so I entering into a consideration with myself, what I might return for those great and manifold bounties received from the hands of your worthy and honourable husband; when I had considered what I might consider (being guilty of mine own inabilities to return one for a thousand) I was enforced to say with David, I will take and not give, I will requite by ask more. My humble petition therefore to your Ladyship is, that you would be pleased to honour this little book with your honourable protection, which though it be offered to the public view of the world, yet it was written for you, as not unbefitting your years, your zeal, your understanding, your religion, your honour. This if you do, you shall add unto the heap of your manifold virtues; and if (with an honourable mind) you shall take this, from his hands, whose custom it hath ever been rather to receive than give, you shall double your bounties, be liberal in receiving and giving too. And thus wishing to your Ladyship a long life in this world, and an eternal in the world to come, I rest  
Your Ladyships in all duty to be commanded Samson Lennard.   

THE CONTENTS.  

The first part.  
CHAP. I. THat the life of man is unstable, and therefore repentance not to be deferred. pag. 1  
CHAP. II. How dangerous a thing it is to defer our conversion to the hour of death. 17  
CHAP. III. That our last day is hidden from us, to the end that all the days of our life should be as our last. 30  
CHAP. FOUR The great inequality betwixt our present pleasures and the pains of hell. 50  
CHAP. V That it is better to repent when we are young, than to put it off until we be old. 63  
CHAP. VI ●hat no man can repent, and yet follow his pleasures. 72   

The second part.  
CHAP. I. THat restitution is an excellent testimony of remission of sins 91  
CHAP. II. That man must not fear his confusion with men, that will find grace and favour with God. 106  
CHAP. III. That the grace of God is to be preferred before all temporal riches. 123  
CHAP. FOUR Alms unlawfully gotten please not God. 140   

The third part.  
CHAP. I. THat God doth not forgive us our trespasses, except we forgive those that trespass against us. 149  
CHAP. II. That no work that a man doth, be it never so good, can be acceptable unto God, so long as he is not in charity with his neighbour. 161  
CHAP. III. That it is not lawful to strike him that striketh. 169  
CHAP. FOUR That by the example of Christ it is no hard matter for a man to pardon his neighbour as often as he offendeth. 186   

The fourth part.  
CHAP. I. THat God forgiveth sins, when with a true and contrite heart we confess them unto God. 206  
CHAP. II. That nothing is hidden from God; and that at the day of judgement, the secrets of all hearts shall be revealed. 217   

The fifth part.  
CHAP. I. THat God is not subject to passion, and never forsakes a sinner, before a sinner forsakes him. 235  
CHAP. II. A sinner how he falleth from one sin into another, and so is hardened in his sins. 256  
CHAP. III. That there is no man so great a sinner but by the power of the Creator he may be converted. 277  
CHAP. FOUR That God is faithful, who suffereth us not to be tempted above our power. 292  
CHAP. V That the fear of backsliding should not hinder the rising of him that is fallen. 311  
CHAP. VI ●ow miserable the despair of a sinner is at the point of death. 330  
CHAP. VII. ●f the pains of hell. 364   

The sixth part.  
CHAP. I. THat we are sinners and have need of the mercy of God. 398  
CHAP. II. That there is no sin so great, but by true repentance it may be pardoned. 410  
CHAP. III. Examples of such as have grievously sinned, and afterwards have been saved by repentance. 421  
CHAP. FOUR That God denieth not mercy to him that converteth, since be inviteth him that is averted from him to conversion. 438  
CHAP. V That a sinner being changed, God changeth his sentence. 453  
CHAP. VI That even at the point of death repentance may be profitable to salvation. 472  
CHAP. VII. Of the joys of Heaven. 484    

THE FIRST PART of the exhortatory instruction to repentance, and first of the speed to be used therein.  

CHAP. I. That the life of man is unstable, and therefore repentance not to be deferred.  
FIRST thou wilt perhaps allege against thyself (dear brother) ●hat thou canst not upon the ●udden free thyself from ●hy accustomed pleasures, 
What a sinner objecteth against himself.  and that when thou art old, thou wilt be more willing to withstand the temptations and allurements of pleasure, and repent thee of thy sins. Res. What man is there that liveth and shall not see death? 
The necessity of Death. Heb. 9  It is appointed unto men that they should once die: from which general sentence that no man should wax proud, no man is exempted. Which if it be true, I would but know of thee how long thou thinkest the pleasures of this transitory life may continue with thee? For my part I can not imagine that the uttermost thou canst hope can be above fifty years, 
The uncertainty of the day of death.  in which time, see how many dangers hang over thy head. First, there is no man be he never so young that can assuredly promise unto himself to live until night. Death ushereth an old man, goeth before him, comes behind a young man & takes him unawares, and to them both nothing is more certain than death, nothing more uncertain than the hour, place, means, and manner of death. 
Varro in his proverbs.  Neither is it marvel if thou know not the end of thy life, who canst not comprehend the beginning thereof. Thou knowest not with what beginning thou interest, 
Man is a bubble, because that like a bubble the life of man vanisheth in a moment.  and thou art as ignorant with what end thou ●halt departed out of this life; And therefore it is rashness ●o promise unto thyself ma●y years & a long life, when ●hou hast not many days nay not an hour in thy own power. And therefore why dost thou think to live long, when thou canst not be secured of a day, of an hour? Nay why art thou greedy of life, and a wicked life too, as if thou wert immortal? 
The daily death of many.  Every day thou seest such as are young and lusty and sound of body, suddenly to be arrested with an unexpected death, even in the midst of their delights, insomuch that of those infinite numbers that every day come into the world almost three parts die before they come to the age of fifty years. The good are called of the Lord, that they may no more be oppressed by the wicked; The wicked are taken away that they may no longer persecute the godly. Tell me where are all those worldlings which not long since have lived with thee? 
job 21.  They have spent their days in wealth, and suddenly they are gone down to their grave, and nothing remaineth of them but dust and ashes, and an intolerable stench. O how much care did they take to provide for this present life! How long a race did they promise unto themselves, but suddenly, and unlooked for, death hath overtaken them, whereas if they had always looked for it, death could never have hurt them. And cannot that fever, that death that came so suddenly upon them, as suddenly oppress thee, and thy procrastinations draw upon thee as sudden a damnation? The bird that sits singing upon a bough, 
A similitude of a bird upon a bough.  thinks he hath liberty to fly whither he will, but before he can stretch out his wings, an arrow strikes him to the heart, and down he falls: So thou promisest unto thyself a long life, many and happy days, and thou hast a purpose to work wonders in the world, and yet thou knowest not whether thou shalt live till night, till thou canst stir thy foot from the place where thou standest; 
To morrow uncertain.  and though thou know what thou art to day, yet how knowest thou what thou mayest be to morrow? If thou be not prepared to die to day, how wilt thou be ready to morrow? Qui non est hodiè, cras minus aptus erit: He that is not fit to day, will be less fit to morrow. It may be God hath appointed this day to be the end of thy life, and it can not possibly be avoided; which if it be so, why art thou secure, why dost thou not set thy house in order, 
2. Kin. 10.  for thou shalt die and not live? Dost thou not see the inutility of thy life past, the little comfort that there is in thy earthly blessings, 
The loss of time.  the preciousness of thy time misspent and lost, the wickedness of thy sins committed; and to conclude, all thy age, thy years, thy months, thy days, nay thy moment's past and spent in sin and iniquity? If therefore thou put off thy conversion to the last hour, ten to one thy last hour will be thy worst hour, and thy procrastination hasteneth thy condemnation, for thou must appear before the tribunal seat of God, in the presence of a severeiudge, whom thou hast many a time offended, and crucified with the wicked jews, by iterating those sins that brought him to the cross. There is no avoidance, but thou must stand to the fearful judgement of God, and that perhaps even this very day, where and when thou shalt give an account of all thou hast done. What wilt thou say, what canst thou do, when thou shalt appear empty, void of all goodness before so great a judge? O how fearful shall he be at this hour, whose presence is incomprehensible, whose power infallible, whose justice inflexible, whose anger implacable! Consider with thyself how fearful a thing it would be unto thee, if one should tell thee, and assure thee of it, that some great and cruel judge were resolved to burn thee alive, for some great offence thou hast committed; doubtless upon the hearing thereof, if there were but one days respite left unto thee, thou wouldst leave nothing unattempted to avoid so heavy a sentence; such as were friends unto the judge thou wouldst endeavour to make thy friends, that by their intercession thou mightest have hope to escape; thou wouldst leave no stone unturned, no way untried to free thyself from so cruel a doom; yea so thou mightestwin thy life, thou wouldst willingly lose all that thou hast. And above all things thou wouldst not fail to call to mind, and to consider with thyself what might be objected against thee, and what thou couldst answer thereunto, that thou mayest not appear guilty before thy judge. And why wouldst thou do all this? 
The preposterous sear of the judgement of God & of man.  Is it because there thou art free from all doubt? assured thou must die if thou acquit not thyself the better; but of the judgement of God thou art ever in doubt? O wretched man and of a preposterous belief! dost thou believe man rather than God who is the Creator of man? Doth God threaten an everlasting torment, and dost thou neglect it? thy earthly judge a temporal, and dost thou fear and tremble at it? For who or what is he? Even he that after he hath been a man, must be a worm, and having been a worm, must be turned into stench and rottenness. Since than thou must appear not before a man, a worm, rottenness itself, but before thy Creator, and the sentence thou art to hear is the eternal damnation of thine own soul, how canst thou be secure? How canst thou still give thyself to thy delights and pleasures, and not fear the immutable sentence of so severe a judge? If thou be ashamed and confounded at the judgement of a man, of dust and ashes, what wilt thou do when thou shalt stand to the judgement of thy Maker & Creator? 
The sentence of God irrevocable.  The sentence of a human judge may be revoked, but this is irrevocable. Thou shalt give an account to this severe judge of all thy years, even in the bitterness of thy own soul; and for thy many and great offences committed against him, he shall deliver thee to the devil and his angels to be tormented in hell fire. Who shall then take thee from that place, shall free thee from those that descend into the pit? For in hell there is no redemption.  
But perhaps thou wilt faith that God is loving and merciful: 
Ez●ch. 33.  and by his Prophets hath promised, that at what time soever a sinner repenteth him of his sins from the bottom of his heart, 
The mercy of God towards sinners.  he will put all his wickedness out of his remembrance. Res. This (dear Brother) I confess to be true, yea that he is more gentle and merciful than can be imagined or believed, and that he pardoneth whomsoever in time returns unto him; but yet he that hath made this promise to him that repenteth, hath not promised to morrow to him that puts off his repentance till to morrow, and persists in his sins. Did he not express his mercy and loving kindness sufficiently unto thee, in that with such patience, so long a time he hath tolerated so many injuries done unto him by thee, and given thee time to repent? Doubtless great is the mercy of God towards thee, in this his long stay and attendance for thy repentance. For he stayed not at all for the Angels when they should repent, but in a moment, in the twinkling of an eye he cast them down into Hell: he stayed not for Adam when he sinned, but instantly he thrust him out of Paradise. But thee he hath tolerated and attended many years, 
God is slow to revenge.  he hath dissembled, forborn, deferred to punish thee, being always ready to forgive; 
Esay 14.  but yet this thou must know, that as he is gentle in forbearing so he is just in punishing, and whom he attendeth to convert, not converted, with a heavy judgement he condemneth. For God doth so much the more sharply and severely punish, by how much longer he forbeareth a sinner, and his sentence is so much the more heavy, by how much greater his patience hath been in forbearing; and for the most part by the just judgement of God it falleth out, that he dying forgets himself, who living forgot God; how miserable then is the state of that man, who presenting himself before so severe a judge, hath not so much time as to bewail those sins he hath committed?  
It is therefore (dear Brother) a dangerous thing to make thy hour of death thy hour of repentance, and to think that thou mayst not die in thy sin, though thou cease not from thy sin, but still continuest in that estate, wherein if death should suddenly assail thee, as many times it falleth out, thy soul were utterly lost, and for that moment of time wherein thou art to live, thou leavest thy soul to the danger of eternal damnation, which should be dearer unto thee than the whole World.   

CHAP. II. How dangerous a thing it is to defer our conversion to the hour of death.  
But be it (dear Brother) that thou be mindful both of God and of thyself at the hour of thy death, 
A hard thing truly to convert at the bower of death.  and that God do then give thee sometime of repentance; yet it is to be feared that thou canst hardly in so short a time, so momentary a contrition sufficiently bewail all the sins of thy long life: It will hardly be brought to pass, that thou that in the whole course of thy life hast been accustomed to sin, shouldest upon the sudden, at an instant be made perfect; that thou shouldest so speedily quit thyself of the snares of the Devil wherewith in thy whole life forespent thou hast entangled thyself; that thou shouldest then at the last fall from the Devil, and begin to fight under Christ his banner, when the war is at an end. Dost thou think that that tree that never was green, never did flourish or yield any fruit, can then begin to grow & yield any, when he is cut down and cast into the fire? Neither can that man that in his whole life time never did any good, then yield fruits worthy repentance when the axe is laid to the root to cut him off from the land of the living, and to cast him into that fire that shall never be quenched. But how dangerous a thing it is, and how near to utter destruction to put off our repentance to the hour of death, S. Augustine telleth us. 
August. de poenitentia distinct. 7.  If any man in the extremity of his sickness shall repent him of his sins, and be reconciled unto God, and so departed out of this life, I confess unto you we cannot deny that he requireth, but yet we cannot presume that he departeth the child of God: whether he depart secure out of this life I know not; repentance we may impose; security we cannot give. Shall I say he is damned? No, and yet I will not say he is saved. Wilt thou therefore be freed from this doubt, avoid this uncertainty? Repent whilst thou art in health, which if thou do, I dare boldly affirm, thou mayst be secure, because thou repentest at that time when thou couldst have sinned: But if thou wilt repent when thou canst not sin, thy sins have forsaken thee, not thou them. Thus far S. Augustine. Defer not therefore thy repentance until thou cannot sin; 
Seneca. Plerique metu peccare cessant non innocentia: profecto tales timidi non innocentes dicendi sunt.  for though it be the will of God to pardon thy sins, yet he requireth a willingness in thyself, not a necessity; love and charity, not only fear. They that at their end, compelled by necessity, turn unto God, seem not to repent for love of God, but for fear of hell. Then they 〈◊〉 unto God, when in the ●orld (which all their life ●me they have served) they ●n no longer continue; whereas if they might longer ●●ide therein, they would ●ot yet forsake those delights which they are never content ●o leave, till they can keep ●hem no longer. They leave ●ot their sins, but their sins ●caue them, who are not led by their own wills, but necessity. In the whole volume of the book of God, there is only one, 
Luke 11.  and that was the good thief, that truly repent at the hour of his death: Ille ut nullus desperet, solus ut nullus praes●emat: He is left unto us for an example that no man should despair, he only, that no man should presume. Who though he were by this last confession of his, & acknowledgement of Christ upon the Cross after a sort baptised, and in that innocent state so departed, yet such as are already baptised have no warrant from thence to sin, and to persist in their sins. For they that would never be converted when they might, being converted when they could not sin, do not so easily attain that they would.  
For a sick man hath many lets and hindrances that withdraw him from repentance. 
Impediments to repentance.  First the presence of his carnal friends, whom perhaps he hath loved unlawfully and beyond measure; ●he remembrance of his pas●●d pleasures, and temporal ●essings, which he leaveth ●t without much grief of ●eart; an unspeakable sorrow 〈◊〉 the separation of the soul ●om the burden of the bo●y, insomuch that a man ●an hardly think of any thing ●lse, but that grief wherewith he is tormented in his ●ody. For thither is the whole intention of the mind carried, where the grief is. What astonishment of heart ●s there at that hour? What remembrance of all forepassed sins? What forgetfulness of pleasures past? What ●orror and fearful consideration of the judge? Doubtless the grief of the disease and the fear of the judgements of God do hinder the true use of our sense and understanding, insomuch that at that hour there can hardly be any true contrition of heart.  
Then is the Devil most diligent to tempt us, 
The assaults of the Devil are most violent at the hour of death.  and to lay his snares to entrap us, when he perceiveth our end to be at hand, and when he seethe it standeth him upon to win or lose that soul, which so many years, by so many sleights, so many suggestions he hath endeavoured to make sure unto him; then especially he tempteth him touching the verity of his belief, and persuadeth him to infidelity, setteth before the eyes of his mind, the greatness of his sins, the severity of the judge, the inequality of all the good he hath done in his whole life, to that eternal blessedness which God hath prepared for those that are his children. Thus, and by these means he assayeth to drive a miserable sinner into despair, and whom in his ●ife time he deceived by flatteries, at his death he tyran●iseth over him. 
The fear of a just man at the hour of death.  And this is ●he cause why many godly ●nd zealous men, who in the whole course of their life ●aue served God, do nevertheless fear this last hour ●f death, lest that then they ●hould yield to those violent ●mptations of the Devil, or opeare empty before so ●eat a judge. And yet dost thou think at that hour to be converted, when the justest men that are, fear to be perverted? Wilt thou adventure the state of thy salvation to that time, wherein thou art subject to greatest danger? And thinkest thou to perfect that great and difficult work of thy conversion, which in the best strength of thy body, and in the whole race of thy life thou couldst hardly perform, in a moment of time, when thou art compassed with so many griefs, so many dangers? The departure of a sinful soul out of his body, not one but innumerable legions of Devils do attend to require their hire for their service, presenting before his eyes those sin● they have tempted him unto, & so carry him with them into utter darkness. 
joh. 14.  Yea they fail not to attempt the souls of God's children when they depart out of their bodies, alleging unto them that this and this they have done for them, and that they have returned this and this service unto them. If the Prince of this world, the Devil, sought after something of his even in Christ himself dying according to the flesh, though nothing he could find, consider how careful and cruel ●e will be, to require his own of thee at thy hour of death. ●t is apparent and thou canst ●ot deny, but that he may ●inde much of his in thyself; ●nd miserable and wretched man that thou art, what wilt thou then do, & when he shall arrest thee for that that is his own, what wilt thou answer? Dost thou think that the Angels of God will be ready at hand to rescue thee, and to deliver thee out of his hold? Forasmuch therefore (dear Brother) as it cannot but plainly appear unto thee, that death lies in wait for thee in all places, and at all times, and that it followeth thee as thy shadow doth thy body, if thou be wise do thou likewise expect it in all places, and at all times, being every day, every hour ready, as i● every day, every hour were the hour of thy death. Thou knowest not in what place, at what hour it will encounter thee, and therefore expect it in all places, and at all times. If it hasten to come unto thee, do thou make as good speed to be ready for it, to live well, and like a good debtor be ever prepared to pay Nature her due whensoever it shall be demanded. So husband and order every day, as if it were the last day of thy life; when thou risest in the morning think not thou shalt live till night; and when thou goest to thy bed, think thou goest to thy grave, and that thou shalt never see the morning light. From this time forward so live, that at the hour of death thou mayst rather rejoice than fear; and that thou mayst die well, learn to live well; that thou mayst fly from the vengeance to come, yield fruits worthy repentance before it come. That fear that useth to be in a man dying, let it be always in thee living. So shalt thouvanquish death when it comes, if before it come thou always fear it.   

CHAP. III. That our last day is hidden from us, to the end that all the days of our life should be as our last.  
BUT perhaps thou wilt say, that I tell thee that death attends thee, and every hour of thy life hangs over thy head like a sword hanging by a hair point pendant; that I persuade thee, to be as ready to fall upon thee; that thou hast obeyed my counsel, and oftentimes prepared thyself to entertain it whensoever it come; but it hath as often deceived thee, and never came, and therefore I do thee wrong, to persuade thee by an everlasting cogitation of death to live a dying life, and to let slip the pleasures and delights of this world. Resp. O my good brother, suspend thy judgement a while, for I dare make good unto thee, that by this continual cogitation of death thou losest not the delights of this World. 
Prover. 15  For a good conscience is a continual feast, and thou shalt receive greater comfort by serving the God of all comfort & consolation, than this wretched world replenished with miseries; yea there is no torment greater than a wicked conscience; for where God is not, there can no comfort be found. 
No torment to a wicked conscience.  O that thou hadst but tasted even with the tip of thy tongue the unspeakable sweetness of a spiritual delight! thou wouldst contemn all the fading pleasures of this life, 
Cantic. 1.  and run after the sweet odours of those heavenly comforts. Thou seest the crosses and afflictions of spiritual men, their wounds, but not their ointments; thou seest them outwardly cast down like abjects, but inwardly thou discernest not their happiness, 
Outward torments of spiritual men inward joys.  for their spiritual joy is as insensible, as it is unspeakable, and can never be in any man that admitteth any other. Be not therefore so peremptory in thy censures, and think not that the fear of death and the service of God do rob thee of the joys of this life.  
But be it as thou sayest, we will yield so much unto thy obstinacy. 
A continual preparation for death is good.  Why dost thou complain and afflict thyself, that thou hast many times lived well, and been provided for death, when death came not? That the remembrance of thy end hath taken often times from thee those pleasures and delights that in themselves are to a man wicked and deceitful? O how happy wert thou, and again and again blest of God, if in this manner thou didst always expect death; if thou wert every day such a one, as thou wishest to be at the point of death; if from thy youth thou barest the yoke of the Lord; if thou didst always watch, and stand upon thy guard, because thou knowest not at what hour the Lord will come! for blessed wert thou if when he cometh he shall find thee waking.  
God would that the hour of our death should be hidden from us, 
The day of death vucertain.  to the end that we being uncertain when we shall die, should be always found ready for death, that whilst the last day is unknown, we should observe all, as if all were the last. If thou were set at a Table where there are many dishes set before thee to eat, among which thou art told, that one hath poison in it, wouldst thou not abstain from them all, lest thou shouldest happen to light upon that that is poisoned? There is one day of death, a dangerous day unto thy soul, which because thou knowest not, is it not wisdom in thee to suspect every day? For if thou knewest at what hour thou shouldest departed out of this world, thou wouldst divide thy times, some to pleasure, some to prayer, some to repentance; and knowing how long thou hast to live, thou wouldst likewise know when to abstain from thy delights and pleasures. But forasmuch as a present life is always uncertain, by so much the more whilst it stealingly comes upon us, it is to be feared, by how much the less it may be foreseen, and therefore of all other times the hour of death is most to be feared, because it can never be foreseen, 
Matth. 24.43.  and worse avoided. If the goodman of the house knew at what watch the thief would come, he would surely watch, and not suffer his house to be digged thorough. Therefore be ye also ready, for ye know not the hour when the Son of man will come, whether in the evening, or at midnight, at the crowing of the cock, or in the morning, lest when he cometh suddenly upon you, he shall find you fleeping. When he gave that commandment to his Disciples saying, Watch and pray, 
Luke 12.36.  ●ee afterwards added, That which I say unto you, I say unto all, Watch. Watch therefore (my dear Brother) like unto that man that waiteth for his master when he will return from the wedding, that when he cometh and knocketh, he may open unto him immediately. Which thou canst not better do than to be prepared at all hours, as if every hour were the hour of thy death.  
If any grievous sickness happen unto thee, 
A sick man desires that time of repentance which a sound neglecteth.  that hath in it any apparent tokens of death, thou presently cravest a truce for a time and desirest to live, that thou mayst bewail thy sins, and thy time misspent, and thou promisest repentance, and amendment of life; which thou hast no sooner obtained, but as soon thou forgettest, and with the dog thou returnest to thy vomit again. The time of repentance is granted thee, and God expecteth a time to pardon thee, and yet thou dost not only not bewail thy sins past, but thou takest a greater joy and comfort in those that are past, & in those that are to come. 
Esay 30.  If thou borrow a thing of another man, thou takest a care to use it whilst thou hast it, because thou knowest it shall shortly be taken from thee; and yet this corruptible body of ●hine, which God hath lent ●hee for the use of thy soul, and for the salvation thereof, & is not thine but shall short●y be taken from thee, thou d●est not only not use to the health of thy soul, but thou every day abusest to the utter ruin and damnation thereof, and by how much thy life is longer, by so much thy sins are greater, yea they increase not with the days, but the hours and moments of thy life.  
Yesterday thou mightest have died, 
Pro lucro tibi pone diem quic●nque 〈◊〉.  and yet thou art nor dead. Inasmuch therefore as thou art alive to day, account it amongst thy gains, 
Why our days are prolonged.  for therefore doth the Lord prolong thy days of grace, that thou mayst repent and attain the greater glory. For as the very sleep of the Saints of God, is not without goodness, so thou shouldest not let pass a moment of time, without the practice and performance of some good. Rich men and such as are able to keep and maintain a great family, use nevertheless to belong to those that are richer and mightier than themselves, in whose service they deprive themselves of many benefits and freedoms of nature, in hope and expectation only (which many times deceiveth them) of bettering their fortunes, and joining house unto house, and land ●nto land. If then such as a●ound in ●●hes, are content with the loss of liberty, and so much labour, to increase ●heir riches, which then increase most, when the least commodities are not neglected, how much doth it stand ●hee upon, that art the servant of Christ jesus to heap up unto thyself those spiritual riches that must save thy soul? Though thou have lived well, and art rich in good works, yet when thou art dying thou couldst be content thou hadst lived better; and for one good work thou hast done, thou wishest thou hadst done a thousand: why then do that now whilst thou livest, that thou wouldst be glad thou hadst done when thou art dying. One star differeth from an other star in glory, 
1. Cor. 15.41.  & there are many mansions in the kingdom of heaven; by how much the more good than thou dost upon earth, by so much the greater glory shalt thou have in heaven; As no sin escapeth unpunished, so no good that thou dost unrewarded. 
Matth. 10.30.  All thy days are no less numbered than the hairs of thy head; and as a hair of thy head shall not perish, so not a moment of time. God rewardeth great labours with great bounties, which though in appearance they seem to be small, yet in effect and operation they are unspeakable.  
Thy labours are but short, the crown eternal; set that which thou here sufferest, 
Repentance crucifieth, Righteousness pacifieth, Life eternal glorifieth.  to that that thou there hopest to obtain. The afflictions of this life are not worthy the sin passed, that for them is remitted, the present comfort that for them is given, the future glory that for them is promised. Thou labourest here for a time, that thou mayest not labour for ever with the damned; thy labour is momentary, thy joy eternal. And if thou sink under the burden of these afflictions, set before thine eyes the sufferings of Christ. See what he that had no reason to suffer, hath suffered for thee. If it were necessary that Christ being God & man should suffer, and so enter into his glory, 
Luke 24. The passions of Christ.  how much more oughtest thou, a base unworthy worm of the earth, to suffer for the attainment of that glory? How much soever thou endure, thou shalt never come near those insultations, those scourge, that purple garment, that thorny crown, and lastly that ignominious and shameful death of the Cross that he endured for thy sake. Do but consider how great glory doth instant  attend thy miseries and afflictions, and then that which is momentary in an instant turned from evil to good shall never seem grievous unto thee. If the greatness of the reward delight thy mind, let not the greatness of thy afflictions any way affright it; if the labour deter thee, let the reward invite thee, and let the hope thereof be a solace to thy labours. It is not the manner to attain to great matters, without great pains, and he that runneth not, wins not the garland. For if a Merchant cares not what he gives for that merchandise that he knows will yield him a great increase; if to a Seaman the dangerous billows of the Sea, to a husbandman the stormy tempests of cold Winter; if to a soldier wounds and bloody conflicts seem light and tolerable, and all for the hope of a temporal and fading commodity; much more when heaven itself is proposed unto thee, 
2. Tim. 2. 1. Cor. 2.  as the fruit of thy labour, and that unspeakable joy that no eye hath seen, no ear hath heard, and hath not entered into the heart of man to conceive or imagine. Where if it were not lawful to make any longer abode, than for the space of one day, for that one day, the innumerable days of this life with all the fleeting and temporal delights thereof should worthily be scorned and contemned. And therefore account not thy perseverance in that which is good, and thy continual preparation for death amongst thy labours, which though yesterday thou hast escaped, perhaps thou shalt not to morrow, for that happens in one day, that falls not out in a thousand.  
Thou must persevere and be constant in good works; 
Matt. 10.  for it is not he that gins, but that continues to the end, that shall be saved. It is a vain thing to do good, if we do not good so long as we live; as it is a vain thing to run swiftly at the first setting out, and to tyre before we come at the end of the goal. Repentance is an excellent remedy against sin, but yet only to him that shall persevere therein. For without perseverance the labour hath no reward, the race no garland, the service no grace, the cross no crown. If thou wilt want eternal punishment without end, and enjoy eternal bliss without end, thou must necessarily obey the commandments of God without intermission, without end. And therefore thou must not say with the servant in the Gospel as thou art wont, My master doth defer his coming, 
Matth. 24.48.  and therefore begin to smite thy fellows, and to eat and drink with the drunken: for the Lord will come in a day when thou lookest not for him, and in an hour thou knowest not, and destroy thee suddenly. If he be patiented and of long sufferance, if he threaten thee, and yet abstaineth, if he defer his coming to the end he may find less cause to condemn thee: neglect not his patience and long sufferance, lest he increase his judgement with his expectation, and by how much the longer he expects thy conversion before he judge thee, by so much the more heavily his judgement will light upon thee. For assure thyself that he that with patience bears thy sins, will with severity judge them if thou repent not, and cease from sinning.  
Wherefore (dear brother) always so live, that thou be always prepared to die. Watch always lest God take thee unprovided; and such he taketh thee, if such he find thee at the last day; and as he than finds thee when he calls thee, so he will judge thee. Remember thy end, 
Eccl. 7.36.  and thou shalt never do amiss; & whether thou eat or drink, or whatsoever thou dost, let that trumpet of the last judgement always sound in thy cares, Arise ye dead, and come to judgement; & whatsoever thy comforts are in this present life, never let the bitterness of thy last judgement departed out of thy mind.   

CHAP. FOUR The great inequality betwixt our present pleasures and the pains of Hell.  
IT is to be doubted that that remainder of thy life that is behind can not amount to fifty years; but yet suppose that thou hast so many years to live, and that God hath revealed unto thee from above, that thou shalt not see death until the term of fifty years be fully complete and ended. This can be no reason at all to withdraw thee from the service of God, and from turning unto him by a true and unfeigned repentance. 
The brevity and instability of pleasure.  For first the brevity of the pleasures of this life is certain, and the end of this brevity uncertain. They do many times forsake a man when he is alive, but they never follow him being dead. The state of human things is always movable and inconstant, and many times it falleth out that if a man live long, he outlives his pleasures. For God doth providently mingle sour with sweet, sorrow with joy, that we may thereby be stirred up to seek that sweetness, that joy that never changeth, and that whilst sorrow and grief and vexation of spirit are the fruits of this world, we should look up after him that is the God of all comfort and consolation.  
But yet (my dear brother) let us yield that thou hast so many years to live, and that free from all adversity whatsoever. First, consider diligently with thyself to what place thy miserable soul must pass, when those fifty years are expired; even to hell itself. For from the delights of this world we pass by a strait line, to the torments of hell, as by the miseries of this life we attain the joys of heaven. For no man can pass from pleasure to pleasure, rejoice with the world, and with Christ too, here feed his belly, his corruptible part, there his spiritual. And secondly, let the place to which thy soul must pass put thee in mind of those intolerable torments thou must there suffer. Lastly, consider with thyself if it should be said unto thee, Enjoy the pleasures of this life, and glut thyself with them, but yet upon this condition, that at such or such a time, after so many years are expired, thy eyes shall be plucked out of thy head, and thou shalt spend the rest of thy life in hunger, and thirst, and penury, and misery, deprived from all manner of delight whatsoever, whether thou wouldst accept this condition. I think thou canst not so much forget thyself, as to think of the fruition of pleasures so dearly bought. What then can all that time be, that thou hast employed in the delights and pleasures of this life, to that eternal damnation, which hath neither end, nor torment like unto it? which far excelleth all the tortures and torments of all the martyrs of Christ jesus, if they were all conferred upon one? What is a moment of pleasure to an eternity of torment, one pleasure to a multitude of punishment? All that time that is spent in the pleasures of this life, what is it but the dream of one night in comparison of eternity? And who is so mad to incur the danger of eternal punishment for the delight that he taketh in a dream that lasteth but a night?  
Say then, what times of lust and gluttony, and pleasure canst thou compare to such times of torment? Add a hundred years if thou wilt to those times thou hast spent in pleasure, add another hundred, yea ten hundred if thou wilt, what can all these times be to eternity? Nay suppose the time of pleasure and punishment to be equal, the one as long as the other; is there any man so foolish, so mad, that for one days pleasure will be content to endure one days torment; since the grief and torment of one hour, and every bodily affliction draws in oblivion all the delights that he hath formerly enjoyed? Now than if for the momentary delight of one day, one hour, there are reserved the eternal torments of hell, canst thou be so forgetful of thyself, as for that to choose these? Wilt thou for the base and momentary delight of sin, undergo the bitter pains of hell fire? And for the love of a temporal good, lose the eternal, and besides that loss suffer eternally too in that fire that shall never be quenched? If from the first day of the Creation of this World to this present hour, thou hadst ever lived 〈◊〉 honour, and ease, and pleasure, what remaineth now of ●ll those hours and pleasures, if now thou must instantly departed out of this life? Canst thou say that that time ●is eternal whose end thou seest? And what delight can that give unto a man that hath an end? which end when it cometh the delight departeth. With time that passeth that pleaseth, and without end that remaineth that diseaseth. In this life good and ill know their end, and with wings they fly unto it; prosperity and adversity pass away like a shadow, but in the world to come they are both immortal without end.  
Suppose that a bird should but every thousand years eat the hundred part of a barley corn, and in proportion to that time devour by piece-meal the whole mass and building of the world, upon that condition that being thus consumed, the damned in hell should be freed from their torments, yet though the times were infinite, there would be one day an end, and the damned would hope, that after innumerable years they should be set at liberty; but alas, if there were ten hundred hundred thousand Worlds so to be devoured, yet they are as far from their freedom, from their hellish torments as at the beginning; for in hell there is no redemption: and as there shall be no end of the joy of the good, so shall there be no end of the punishment of the wicked. If thou wert to rest thyself for so long a time, nay but a few years in respect of thousands and millions upon a soft delicate bed, so as no occasion should any way disquiet thee, thou wouldst never be able to endure it; how then dost thou think thou shalt endure the eternal torments of hell fire, that shall never have end, and yet thou must ever endure? If now in this life the least affliction that may be maketh thee impatient, what shall the torments of hell do, that have neither end nor measure? How wilt thou bear that punishment, if here a short repentance seem burdensome unto thee? Whilst therefore thou hast time, think with thyself whether is better, to live without end with the Angels in heaven, or without end to be tormented with the wicked in the fire of hell; whether is better a temporal rest and eternal labour, or a temporal labour & eternal rest.  
But take away if thou wile the fear of hell, 
The punishment of loss should be sufficient to withdraw us from sin.  and think there is no hell at all; yet the joys of that future eternal glory that is to come, should be sufficient to withdraw thee from sin. If no miseries followed the present delights of this life, and the pleasures thereof should never be changed into the torments of hell, but the wicked of this world were only to be punished with the privation of the presence of God, yet for the transitory and fading pleasures of this life, thou shouldest not desire to be deprived of the contemplation of the divine beauty, and the pleasures of heaven. But yet thou (forgetful of thyself) for momentary pleasures, dost not only deprive thyself of eternal joy, but procurest to ●hy self eternal punishment.  
Beasts are carried only with that that they see, and is present before their eyes, and thy mind more brutish than that of a beast is more moved with present delights than future, visible than invisible; it rather chooseth those earthly things that are offered to the eye, than those heavenly that are promised to the soul; it only attendeth this present life, and careth not to foresee what is to come. And therefore (dear Brother) it shall be better for thee in this life to endure a little misery, and afterward to attain to everlasting happiness, than here to possess a false adulterate joy, and there eternal punishment. The labour of repentance is but little, and it lasteth a little time, but the reward thereof continueth for ever. The labour is light, the crown eternal. Pleasure pasfeth away with time, but punishment for pleasure is permanent. For a drop of pleasure there is a sea of bitterness, here scarcity of honey, there abundance of gall. Future eternal sorrows and lamentations do ever follow present momentary joys and pleasures.   

CHAP. V That it is better to repent when we are young, than to put it off until we be old.  
But be it (my dear brother) let me yield unto thee, 
To sin in hope of repentance.  that thou certainly knowest thou shalt live until thou be old, and that thou shalt then have time to repent thee of thy sins, yet thou hast no reason upon this assurande, to be the more bold to sin. For in that thou sayest, I am young, & therefore will follow those delights that are be●●●ting my youth, and afterwards I will repent, it is as much as if thou shouldst say, I will wound myself with a sword, and then apply a medicine to my wound. Alas miserable man that thou art, knowest thou not that that wound is taken in a moment of time, that in a year is not cured again? It is speedily and easily received, but the cure thereof is many times impossible. An inheritance is not so easily recovered as lost, and the conditions of a purchase are not so short as of an alienation: For where the alienation is short, the recovery is for the most part impossible: So the action of sin is short, but the recovery of that which by sin is ●ost were impossible, if God ●ut of his mercy gave not the medicine of repentance. And ●herefore put not off from ●ay to day, but whilst thou ●ast time do good. Say not with the sluggard, Yet a little, and yet a little I will sleep 〈◊〉 my sins, and then I will ●ise again and repent me of ●hem, for whilst from day 〈◊〉 day thou deferrest thy repentance, thy time passeth a●ay without fruit, and thou never repentest, and so the ●udge cometh at a time vn●ooked for, and inflicteth a punishment, when thou lookest for a blessing. Now is the time precious, and that thou spendest without profit; but there will come a time when it would glad thee at the har● if thou hadst but one hou●● to amend thy life, nay tho●● wouldst give a thousand worlds to have it, and ye● thou canst not. But happy wert thou if the loss of time were all thy loss, and that the heap of thy sins did not every day increase; but out and alas, by those means thou shouldest please God, thou stirrest him more to anger; by how much the longer thou livest, by so much the more thou sinnest; and by how much the longer thy life is, by so much the greater thy sin is: And so those times of thy lise which thou shouldest use as helps to repentance, thou makest helps to thy farther condemnation. Now thou turnest thy time of repentance into sin, but the severe judge when he cometh will turn those offered times of mercy into thy greater punishment and condemnation.  
Thy sins die not with thy years, 
Custom hardly removed.  neither are they worn with the course of time, but like a monster with many heads they grow and ●ncrease with thy years, and with the minutes of thy life; thou addest sin unto sinew, and thou multipliest them beyond all number. The longer the ●●st is in the iron, the more it eateth into it, & with more difficulty is gotten out; and by how much the longer thou art accustomed unto sin, by so much the more hardly art thou drawn from it. Now quit thyself of the snares of sin, lest the longer thou continuest the more thou be entangled, and the more hardly thou escape them. The mountain of thy sins doth every day increase, and therewithal the strength of thy years doth decrease, & therefore whilst thy sins are fewest, and thy body strongest, thou shalt shake them off, and bear the burden of repentance with more ease. There is no reason that thou shouldest put off the whole burden to old age, which of all other is the weakest, or that thou shouldest think that that mountain of sin that hath been so long a gathering, should by a momentary repentance, when all thy spiritual faculties are decayed, vanish away.  
If a servant that hath received from his lord and master many testimonies of his ●oue and liberality towards him, shall in the best strength of his years, when he is fittest to do him service, for sake ●im, and betake himself to ●he service of his deadly enemy, with a resolution afterwards, when he is weary with offending him, to serve him again, when his strength ●s weakened, and his time shortened; will you not think ●im an undutiful servant, unworthy any favour at all? If 〈◊〉 steward shall serve strangers, and the enemies of his lord and master, with the daintiest dishes at the Table, and set before his lord the basest and coarsest diet, who can think that man a faithful and honest Steward? What sufficient punishment can a master lay upon such servants? Are they not worthy even in thy own judgement to be bound hand and foot, and to be cast into utter darkness, where there shall be weeping and gnashing of teeth? And yet thyself art this wicked servant, and this unfaithful steward, that servest the Devil in the strength of thy years, and purposest to serve God in the weak declining state of thy old age; that sacrificest to the Devil the flower of thy youth, and 〈◊〉 God the lose and dregs ●f thy old age. 
Matth. 18  And there●re thou art worthy that a ●ilstone should be hanged a●out thy neck, and to be cast ●●to the bottomless pit of ●ell. For it is just and right ●●at thou being dead shouldst ever want torment, that whilst thou livest wouldst ever want sin; that then ●est about to do good, when ●ou must cease to do good 〈◊〉 ill; that then purposest to ●ght, when the battle is at 〈◊〉 end, and there wanteth ●e prick of the flesh to buffet thee, and to resist the law ●f thy mind; for he shall ne●er be a valiant soldier in his weak and dying age, that ●n the strength of his youth ●laies the sluggard and runaway. And therefore (my de●●● brother) put not off from day to day to turn unto the Lord; no, defer it not until to morrow, nay to the next hour, nay moment of time; but arise, and at this very instant begin to repent, saying unto thyself: Thou hast played enough, thou hast eat and drunk enough, now is the time to fight. These days require a new life, new manners.   

CHAP. VI That no man can repent, and yet follow his pleasures.  
But perhaps thou wilt say thou wilt repent, 
Repentance and pleasure stand not together.  & every day perform the works of repentance; but yet thou wilt withal follow the delights and pleasures of this life. Know therefore (dear brother) that thou art herein far deceived: for as it is impossible that fire should burn in the water, so is it impossible that worldly pleasure should continue with repentance. These two are con●arieties, that the mother of aughter, this of mourning; ●hat dissolveth, this bindeth; ●hat adds a burden heavier ●an lead unto the soul, and ●nketh it to the bottom, this giveth wings unto the soul, ●hereby it is carried unto ●eauen; that in all things o●eyeth the flesh, this mace●teth it & bringeth it into obedience; that withdraweth man from God, this reconcileth him; that obeyeth the devil, this serves God. Thou canst not serve two masters, God, and the Devil. Thou canst not take up that cross wherewith thou crucifiest thy flesh, and the concupiscence thereof, and follow Christ, and yet obey the concupiscence of thy flesh. 
Luke 9  Thou an unworthy of Christ, if tho● be not a companion with him in his crosses, for tho● travelest a contrary journey from God, if thou follow the pleasures of this life, wh●● thy Captain and Leade● Christ jesus, holdeth the quite contrary way. If a●● man will follow me, sai● Christ, let him deny himse● let him put off the old ma● and put on the new, let hi● begin to be that he was not, and cease to be that which before by sin he was; let him take up, and always bear his own cross, and therewith crucify his own flesh with the concupiscence thereof, let him be crucified unto the World, and the World unto him, live unto me, die unto the World. So at the last let him follow me crucified, and for the love of me be content to bear what 〈◊〉 have borne for the love of him. For he that by the delights and pleasures of this world will save his soul, shall for ever lose it. But he that in ●his life, for my sake shall lose his soul by refusing the carnal pleasures of this life, and ●f need be by suffering death for my sake, shall find it again in heaven and eternal happiness. This (my dear brother) is a straightway, and a narrow gate which leadeth unto life, and few they are that find it, and therefore thou must not so much consider how crooked and thorny it is, as whither it leadeth, nor how narrow it is, as where it endeth: for by how much the more straight and troublesome it is, by so much the more large and pleasant thou shalt find it in the progress of thy journey; for it shall not only by custom, but by the labour and passion of thy Saviour be made easy. It is a broad way to the hope of the faithful, a straightway to the vanity of unbelievers: and in that thou thinkest it laborious and painful, it is no excuse of thine infirmity, but an accusation of thy sloth & backwardness. 
By many trd●ulations we must enter into the kingdom of God. Act. 14.  But yield that it be painful, must we not thorough many tribulations enter into the kingdom of God? And yet thou by the broad and spacious way of pleasure which leadeth unto death, hopest to obtain life. Thou canst not here sport it with the world, and there reign with Christ, enjoy future and present blessings, pass from the delights of this world to the joys of heaven. They that have their comfort in this world, are unworthy divine consolation; but they that for the name of Christ jesus endure affliction, feel in themselves the unspeakable comforts of God: for they that partake with Christ in his passions, are likewise made partakers of his comforts. No man can be happy in both worlds, but he that will have the one must want the other: otherwise the rewards of chastity and luxury, gluttony and temperance, humility and pride were not divers. That fat and purple rich man in the Gospel had his pleasure in this life, & Lazarus pain; but after their death their portions were not alike, the pleasure of the one is turned into misery, the misery of the other into pleasure & eternal happiness. 
Bodily pleasure nothing to a dying soul.   
But suppose thou wouldst gain the whole world, and glut thyself with all manner of delights and pleapleasures, what are all these unto thee at the hour of thy death? If thou being in extremity of sickness shalt see thy servants far deliciously, what gainest thou by their dainty fare? Wilt thou say that thou art the better or gainest the more because thou art their Lord and Master? No doubtless. Apply this then unto thy own soul. If thy body flourish and grow fat, thy soul growing lean, this plenty of external things what belongs it unto thee? For as the pleasure of a servant doth no way benefit the misery of a master, nor costly apparel a weak body; So whilst thou gluttest and pamperest thy body with pleasure and abundance of all things, and sufferest thy soul to starve, whereby it is subject to eternal damnation, how do the pleasures of the body pleasure thee? what canst thou give for recompense of thy soul? 
Math. 16.26.  Hast thou any other which thou canst give for it? If thou wert the Lord and King of the whole world, and wouldst offer it for a ransom for thy soul, thou couldst not therewith redeem it from eternal damnation. What benefit then is it unto thee, though thou win the whole world, and lose thy own soul? Or what good is it unto thee, for a few days to rule and reign upon the earth, and thereby to lose the kingdom of heaven? Christ hath shed his most precious blood for thy soul, 
Nothing more precious than the soul.  which he would not do for the whole world beside, and and therefore think the price of thy soul to be very great, since it could not be redeemed but by the blood of Christ jesus: And wilt thou then lose this thy soul, and damn it too, buy a moment of pleasure with everlasting torments? What comparison can there be, betwixt that which is finite, and that which is infinite, betwixt brevity and eternity?  
Wherefore (dear brother) it shall be good for thee to endure some pain in this life by repentance (if that which bringeth a spiritual joy may be called a pain) lest thou feel eternal pain in the life to come, by revenge. By sorrow thou shalt come to joy, for Truth itself hath spoken it; 
Matth. 5.  Blessed are they that mourn, for they shall be comforted; and by joy and pleasure thou shalt come to sorrow, the same Truth affirming it; 
Luk. 6.25.  Woe be unto you that laugh, for ye shall wail and weep. He that sorroweth not when he is a stranger, shall not laugh being a Citizen, because the desire of his country is not in him; and therefore whilst thy body is detained in this world, send thy heart before into heaven. But it is one thing to go before, or to go forth in body, another in heart; he goeth forth in body, that by the motion of his body changeth his place; he goeth forth in heart, that changeth the affections of the heart.  
Wherefore (my dear brother) for these causes, 
The conclusion of these former Chapters.  & many more that might here be spoken of, thou mayest plainly see, how frail and unconstant the condition of this life is, insomuch that thou canst not secure thyself of a moment of time. Which since so it is, it cannot but be dangerous for thee to live in that state, wherein thou wouldst not willingly departed out of this life, especially considering that the time of thy departure may happen at this very hour, or the next, nay every moment of thy life. Whilst thou art sound & healthful, thy repentance is sound; when thou art weak and sickly, that is weak too, when thou art dead, that is dead too. The time of life is short, which though thou pass well and blessedly, yea suffer much affliction for thy Saviour Christ jesus, yet at the hour of thy death, thou wilt wish thou hadst suffered much more. 
Eccles. 12.  Remember therefore thy Creator in the days of thy youth, and be not slow to turn unto the Lord, yea defer it not until to morrow, for the day of the Lord cometh as a thief in the night, and an hour that thou knowest not. 
1. Thes. 5.  If thou turn not unto God, 
Psalm 7.  God will draw forth the sword of his vengeance, he will bend his bow, and make ready his arrows, from whose anger to come that thou mayest fly, do works worthy repentance, and that whilst the God of patience and long sufferance detaineth his anger, whilst he deferreth to strike, whilst he considereth thee a sinner, and yet expecteth thy conversion, whilst he beareth with thy iniquities, in hope at the last to withdraw thee from them.  
But thou, the longer he beareth with thy sins, the longer thou continuest in thy sins, whereby it cometh to pass that that long sufferance of God that should draw thee to repontance, and out of the laws of death and hell, ●andeth thee the faster in the bands of death, and because thou hast turned thy times of repentance unto sin, the severe judge will turn those arguments of his love, and mercy, into a punishment; for by so much the more severely will he come unto judgement, by how much the more before it he showed himself patiented and merciful: That which he now winketh at with mildness and love, when he cometh to judge, he will exact with straightness and severity. Take heed therefore lest thou contemn those times that God hath given thee to repent, and thou neglect the care of thy salvation; lest thou turn the clemency of the judge, and those prorogued times of mercy and repentance, into arguments of thy greater damnation, lest that long life which thou hast received from thy me●ci●● 〈…〉 God, do 〈…〉 grea●er increase or thy condemnation. Behold, now is the time of reconciliation and repentance, not of pleasure and carnal delight; hereafter shall be the time of reward of retribution. Behold, now is the acceptable time, the day of salvation and mercy; hereafter shall be the time of rigour and vengeance. Shall then these dales of salvation pass away as if thou thoughtest not of them? There is nothing more precious than time; and yet to thee nothing more contemptible. It is the manner of such as get their living by their labour, in the end of their labours, when they look for their hire to be most diligent and painful: So thou forasmuch as tho● knowest not how soon thy labours shall have an end, whatsoever thy hand can do, do it instantly. 
Luke 12.  Be always provided, for thou knowest not what hour the Son of man will come, that when he cometh, atcording to thy works, he may judge thee. Thou hast no long race to run, for whether thou wake or sleep, or whatsoever thou dost, every hour and moment of thy life, is a step unto death; which perhaps thou art nearer unto, than thou art aware of. For when thou goest to sleep, thou art not sure thou s●alt awake again, and when thou awakest thou art not ●ure thou shalt go to 〈◊〉 rest until thou have take-up thy last rest. Where 〈…〉 thou be wise, in the whole course of thy lise, learn to die, and be prepared thereunto every hour of thy life as if every hour were the hour of thy death. Think every moment thou must die, because thou art sure, though now thou live, thou must die. Which if it be so, take no ●reat care by what accident then shalt die, but dying, whither thou must go; for nothing maketh death good or ill, but that which followeth death. Death is deadly to the wicked, but precious in the sight of the Lord, is the death of his Saints: 
Psal. 115.  which death God of his infinite mercy give us even for his Son Christ jesus sake, Amen.    

The Second Part of the exhortation to repentance.  

CHAP. I. That restitution is an excellent testimony of remission of sins.  
SEcondly, perhaps thou wilt say, thou couldst be content to repent, but thou canst not find in thy heart to restore that which either by fraud or violence, thou hast taken from another, for now thou art rich and needest the help of no man. Res. Thou knowest not (my dear Brother) that thou art wretched and miserable, and poor, and blind, and naked. Consider with thyself that if God at the day of judgement, shall with such anger, say unto those that have not given their goods unto the poor, Depart ye cursed into everlasting fire, which is prepared for the Devil and his Angels; For I was an hungered and ye gave me no meat; 
Matth. 25.  I thirsted, and ye gave me no drink; I was a stranger and ye lodged me not; I was naked and ye clothed me not, sick and in prison and ye visited me not; how shall his anger increase when he shall say, I was hungry, I was thirsty, and ye took from me that sustenance that I had; I was naked and you rob me of that little that remained unto me? We read not of that rich man in the Gospel, that he got his goods unjustly, but only that he used that which he had intemperately and unfruitfully, and yet he was tormented in hell fire, and desired a drop of cold water, but could not obtain it. How then shalt thou be saved that hast unjustly scraped thy riches together? Canst thou possibly think that thou shalt not be more damned than he? Gather hereby how great a damnation hangeth over thy head, that dost wrongfully detain another man's goods, if they undergo so heavy a judgement, that indiscreetly do use their own: Consider how heavily goods wrongfully gotten do press thee down, if such as are lawfully come by, not well bestowed, bring so unspeakable a torment. What dost thou deserve for wronging another, if charity not well used deserve such punishment? And if he be subject to damnation that detaineth his own, what is he that taketh away another man's? If he shall have judgement without mercy, that doth no works of mercy, what judgement may he look for, that is cruel and bloody, that taketh from the poor whereas he should give, and decketh himself with the spoils of other men, that lives in plenty by the famine of the poor, and pampers his belly with that that should feed them? The poor being oppressed cry for vengeance unto the Lord, and God who is a jealous and a mighty God, will be their revenger. The Lord will come, yea he will come and not stay, and in a time of vengeance he will destroy him.  
If thy body be diseased, or thy friend fallen sick, thou art content to recover it, if need be, even with the loss of all thy goods that thou hast; now thy own soul is falling into eternal damnation, and for the salvation thereof dost thou refuse to make restitution of a trifle which thou detainest from another man? Thou sellest thyself at a base price, if for another man's goods thou losest thy own soul. It is a folly to make thy silver & gold more precious than thyself, that art above all price. Christ once died for our sins, the just for the unjust, and dost thou think the heaping together of riches to be more precious than the redemption of thy soul by the blood of Christ? For when thou takest another man's goods, thou art taken by the Devil, and as long as thou detainest them, thou art detained by the Devil. Thou possessest gold and losest heaven; thou detainest another man's goods unjustly, and justly losest thy heavenly inheritance. The gain is unjust, the loss just; the gain in thy chest, the loss in thy conscience: and therefore if thou be wise, let that worldly gain perish that bringeth with it the loss of thy soul. What good is it unto thee if thou gain the whole world, and lose thy own soul; if thou get unto thyself whatsoever is without thee, and damnest thy inward essential part, even that that thou art? Woe to thee that spoilest: 
Esay 33.1.  when thou shalt cease to spoil, shalt thou not be spoiled? Those riches that thou hast devoured, 
When we die we leave all behind us.  thou shalt vomit up, and God will draw them out of thy belly. When thou shalt sleep in death, thou shalt carry nothing with thee, thou shalt open thine eyes and find nothing. Naked thou camest into the world, and naked thou goest out, thy riches were neither born with thee, neither must they departed with thee: for as when thou fittest down at a rich man's table, there are set before thee vessels of gold and silver, the use whereof thou only hast, which if out of simplicity thou thinkest to be thy own, and wilt take them away with thee, thou shalt not be permitted so to do; but rather as a thief be apprehended and cast into prison. Even so thou broughttest nothing into the world, neither shalt thou carry any thing out, for poor thou camest into the world; and poor thou shalt departed. At thy death all that thou hast shall be divided into three parts: Thy body which thou hast so carefully pampered, shall be given to the worms: Thy soul which thou hast so carelessly neglected, shall go to the Devil: Thy temporal goods (which by deceit and villainy thou hast scraped together) shall be left unto thy heirs, either prodigal or unthankful; who shall make themselves merry with the fruit of thy labours, thy unrighteousness, whilst thou for them art tormented in hell. Hear they shall enjoy thy goods whilst thou in hell art deprived of all joy, and everlastingly tortured for getting those goods: here they shall laugh whilst thou in hell dost weep. Thine heirs too (if God be not the more merciful) when they have here run their race, shall be companions in thy torments; which company of theirs shall be no comfort unto thee, but because thy goods ill gotten were a help to their damnation, thy damnation shall still be increased▪ If therefore thou pity not thyself, yet pity thy children, and thy children's children to the third and fourth generation, over whose head there must ever hang a judgement, so long as thy evil gotten goods (which like a canker fret and consume the rest of their substance) sticks by them. And by their wills it is likely they shall ever stick by them, for how should they after so many years past, make restitution of that which is lawfully descended upon them, though unlawfully gotten by thyself? Yea it is likely that a long successive inheritance will so knit their affections thereunto, that if they knew the restitution of them would free thee from thy torments, they would not do it; And no marvel neither if others love their own riches more than another man's soul, since thou lovest them more than thy own soul.  
How many like unto thyself, have endeavoured to be rich in this world, and have no sooner gotten them, but are enforced as soon to leave them? From whom sudden death hath suddenly, and together taken away, what soever their wickedness hath neither suddenly nor together gotten to themselves. They have left their riches ill gotten & found punishment never sought for: Their bodies in the grave are devoured with worms, their souls in hell tormented by devils. And even so thou deteinest with thyself many things unjustly gotten, which perhaps because thou art shortly to die, thou shalt never spend; and yet thou shalt give an account of them unto God, and for them be damned in hell; and it shall nothing pleasure thee among thy torments, nay it shall hurt thee much, that thou diddest here possess them. But behold, almighty God who judgeth our transgressions, and hath called those first to judgement, doth still expect thee to repentance, and doth bear with thee that thou mayst turn unto him. He hath already pronouneed his sentence against them, & lest thy soul should likewise perish with theirs, he patiently expecteth thy conversion, and prorogeth his vengeance. But thou still persistest in thy sins, nay thou every day heapest sin upon sin. For as often as thou thinkest with thyself, that thou keepest another man's goods wrongfully, against the will of the true owner, and yet purposest still to keep it, & not restore it, so often thou committest a new sin. Now consider with thyself how often by this means thou hast sinned. Thou hast many times since the detention and possession of thy unlawful gain, repent thee of thy sin, but God knoweth to small purpose, for thy repentance is sin. 
August.  And therefore, saith S. Augustine, If goods unlawfully gotten, may be restored, and are not, repentance is not done but dissembled. If thou have a troublesome creditor; thou speedest thy payments, thou givest him what thou hast, and thou borrowest of others if thou want; thou fearest if thou shouldest defer thy payment any longer, he will be more troublesome, and either defame thee or cast thee into prison. Fearest thou then a temporal punishment, and dost thou presently make satisfaction; and yet nothing fearing the eternal punishment of thy soul, dost thou not care to make restitution? O miserable man and of a preposterous judgement! dost thou fear the punishment of this life, and fearest thou not the sorrows of hell?  
Wherefore (dear brother) quit thyself of those fading & corruprible goods. which thou unjustly deteinest; restore unto thy neighbour that which is his own, that thou mayest be restored unto God, lest thou lose thy temporal riches, and find the eternal damnation of thy own soul. Without the great mercy of God thou canst not attain to the joys of heaven, except thou make restitution of the uttermost farthing. The way to come unto thy own, is to restore that which is another man's.   

CHAP. II. That man must not fear his confusion with men, that will find grace and favour with God.  
But perhaps thou wilt say, if I should make restitution for all the wrong I have done, I should wrong myself, and whereas I am rich, become poor, and unable to maintame my charge, and that pomp and credit I live in, and then what will the speech of the people be of me, and how ridiculous shall I be to my best friends? Res. Men perhaps (my dear brother) will speak ill of thee, but yet only evil men, who for the most part think those mad men, whose example they cannot, yet aught to imitate, who dispraise that virtue they will not follow, & commend that vice which they embrace. If this they did out of judgement, not rather out of ignorance and malice, there were reason why thou shouldest be moved therewith. It is a commendable thing to be commended by commendable men, and there is no greater dispraise than the praise of the wicked.  
But let us yield so much to thy obstinacy, that thou art hereby made ridiculous to good men too; yet this should be no reason to deter thee from that which is just and right. For the speech of men and their slanders cannot deliver thee from the fire of hell, 
A man's conscience a thousand witnesses.  but the fear of God, and thy just dealing proceeding from a lively faith, in the merits of Christ jesus; whether thou be praised or dispraised, return into thyself and thy own conscience, if there thou find not any thing that is worthy commendations, thou art rather to be pitied than admired; and if there thou find not that evil for which thou art dispraised, thou art to rejoice in the Lord, and to contemn the bad speeches of other men. For what is it to thee, though men praise thee, if thy conscience accuse thee? Or why shouldest thou be sorry if all men accuse thee, when thy own conscience shall defend thee? Our glory and our rejoicing, 
2. Cor. 1. job 17.  saith Saint Paul, is the testimony of our conscience. And job saith, Lo my witness is in heaven, and my record is on high. Why art thou troubled with the censures of men, so long as thou knowest God to be thy judge, that must judge them and thee? If thy witness be in heaven, and in thy heart, suffer fools to speak their pleasure, and grieve not at it.  
So long as thou seekest the glory and praise of men, and to please their eye, and their ear, thou carest not to please him that seethe thee from heaven; if thou wilt serve men, thou canst not be the servant of Christ. What is more vile, more base, than to affect glory and honour amongst men, and not to fear confusion & ignominy in the presence of the highest judge? Thou art more careful to satisfy the eye of man than of God, and thou art not afraid to do that before God, which before man thou art ashamed of; yea thou lovest more the outward applause of the people, than the inward peace of thy mind, the purity of thy conscience. Amongst men thou desirest to seem that thou art not, pure, when thou art most impure; outwardly rich, when thou art inwardly poor; outwardly full, when inwardly empty; outwardly gay, when inwardly naked; outwardly a Lord, when inwardly a servant; outwardly the servant of God, when inwardly the servant of the devil; outwardly a man, inwardly a beast; outwardly a saint, when inwardly execrable and odious to God and man. If thou diddest desire glory in heaven, thou wouldst not fear shame and ignominy upon earth; for every man where he seeketh glory, there he feareth confusion. What shall it profit thee if the world shall commend thee and extol thee to the heavens, since the praises of men cannot heal a wounded conscience, nor the opprobrious speeches of a slanderer wound a good conscience? What good shall the glory of this world do thee, if in hell where thou shalt be, thou be ignominiously tormented, and in the world where thou art, highly extolled?  
It is a folly to measure thy own worth by the opinion of the common people, in whose power it is at their pleasure to praise and dispraise, to give honour and to take it away again. And therefore if thou place thy glory in their lips, thou shalt be sometimes great, sometimes little, sometimes nothing at all, as it shall please the tongues of flatterers to commend or condemn thee. Glory flies him that followeth it, and followeth him that flies it. There is one only honour to be desired of a Christian man, and that is, not to be praised of men, but of God: And if thou contemn human glory, be sure that God will glorify thee living and dead too. It is a dishonourable thing for thee, being a Christian and a follower of Christ, to be affected with the scorns and slanderous speeches of other men, and thereby to be withdrawn from good works, since thou knowest that thy Saviour Christ jesus endured the like scorns and worse. 
Matth. 10.  For if they call the master of the house Beelzebub, how much more his household servants? Christ jesus contemning the vain praises of men, refused the offered glory of a Kingdom, and was content to take upon him the ignominious death of the Cross; and being the Son of God, was called the son of a carpenter, a transgressor of the law, a seducer of the people, a blasphemer of God, a wine bibber, a friend of sinners and Publicans: and yet fearest thou, a base worm of the earth, the slanders of men, for that, for which the God of Majesty, and the Lord of the Saboth, hath suffered by men so opprobrious speeches? Dost thou fear to displease those, whom Christ displeased for thee? Wilt thou seem glorious in the world, when Christ would be contemned and scoffed at for thee? Christ was mocked of the jews, and wilt thou be honoured? Wilt thou deck thyself with goodly apparel, when Christ by the jews was clothed with ignominious garments, & hung naked upon the Cross for thee? 
Matth. 10.  The disciple is not above his master, nor the servant above his lord. Why then art thou proud thou dust and ashes? why gloriest thou in thy gay clothes? the worm is spread over thee, and the worms cover thee. 
Esay 14.1.  But to say the truth, thou that thinkest thyself so goodly a creature, when thou hast trimmed thyself in thy best attire, what art thou but a painnted sepulchre, painted without, but full of stench and rottenness within? For though thy flesh be adorned with pretions garments, what is it more than flesh, that is, a stinking seed, a sack of corruption, worms meat? Flesh is dissolved into rottenness, rottenness into worms, worms into dust; what is more stinking than a dead man's carcase? what more horrible than a dead man? That countenance which in life was most beautiful, in death is most ghastly, most horrible. Thou art earth in thy original, a spark in the brevity of thy life, dust and ashes in the condition of thy death. As fire speedily turns stubble into sparks, so death as speedily turns thee and thy glory into ashes. O if thou couldst truly consider what thou art according to thy body, thou wouldst presently be ashamed of the beauty and riches of thy garments, and thou wouldst use them not to please the eye, 
Our garments cover our shame.  and the tender delicacy of thy flesh, but to cover thy nakedness. For as the clear beauty and light of the Sun is a sufficient ornament unto itself, and colour and sweetness to the Rose; so before sin man needed not a garment, but his own proper beauty sufficed him: but by sin he was made ugly and ashamed of his nakedness, and so had need of a garment to cover himself, not to be proud of. Thou hast not therefore in thy apparel any matter of glory, but rather cause of shame; as it is no glory to him that hath but one leg to have a wooden leg, which is but a supply of his infirmity. Thou that art proud of thy gay apparel, art like a sick man that is proud of the variety of his drugs and medicines If a sack of good corn ●ay be sufficiently bound with a halfpenny string, & a vessel of precious wine with 〈◊〉 wooden hoop, it is a childish folly in a man to ●inde upon his paunch, stuffed with filthiness, a girdle of gold. The ornaments of ●he outward man, by how much the more they are desired, by so much the greater hurts and hindrances they are to the inward man; and by how much the more they are despised, by so much the more do they give beauty and ornament to the inward man. Thou that desirest proud garments canst not have humble thoughts.  
If there were not a sin in ●ich and beautiful garments, the Lord would never ha● commended his Forerunner for the baseness of his apparel; 
Luke 7.  he would never so expressly have said, that the rich man that was tormented in hell was clothed with purple and silk; 
Luke 16.  and the Apostle Saint Paul in an Epistle would never have exhorted women from the desire of costly apparel, 
1. Tim. 2.  saying, Let women array themselves in comely apparel, with shamefastness and modesty, not with broidered hair, or gold, or pearls, or costly apparel. Think therefore with thyself how great a fault it is in thee that art a man, to desire that, from which the Apostle warneth women: for the Lord requires not the beauty of the body, but of the mind. Thy rich apparel, in despite of thyself, at thy death thou must leave; Thou camest naked out of thy mother's womb, and naked shalt thou return again. Thou shalt travel that journey alone, thy works only good or evil shall follow thee. Where then shall thy precious garments be? where thy multitude of followers? Is there any of them that shall dare to take thee out of the hands of the living God? That shall pluck thee out of the snare of the hunter, and shall save thee? What shalt thou then gain by possessing thy riches? Because thou wert lord of much in this life, dost thou think that in the other life, thou shalt have the more of him that is King of kings, & Lord of lords? God who accepteth no man's person, weigheth all men's works with an equal balance; he preferreth not the king before the beggar, nor the beggar before the king, but according to every man's work shall his reward be: There the last shall be first, and the first last.  
Wherefore (dear Brother) fear God, and then thou shalt not fear men, and take heed lest whilst thou seekest to please men thou incur the displeasure of God; and whilst thou desirest to please the eyes of men, thou be execrable to God, and to thyself. Let not the vain reports of men terrify thee from doing well, but let the fear of God drive away all human shame. It is far better to displease men that thou mayst please God, than to please men, and to displease God.   

CHAP. III. That the grace of God is to be preferred before all temporal riches.  
BUT perhaps thou wilt say, If I shall make amends for all the wrong I have done, I fear I shall be poor and in want myself. Res. Yea rather (my dear brother) I dare say, according to that in the 28. 
Prou. 11.  of the Proverb. He that giveth unto the poor shall not lack, and he that despiseth him that asketh, shall want himself. If he shall want that despiseth the prayer of the poor, much more shalt thou want that takest from the poor what is their own. For ill gotten goods never prosper, and there is not any to whom oppression hath succeeded luckily, that hath long enjoyed it. Some scatter their own, and are the more rich; others take from other men, and are still the poorer. 
Pro. 11.  He that slandereth the poor to increase his riches, shall give to him that is rich, and want himself. For, for the most part when a man scrapeth much together, it melteth away by gluttony and luxury, and goods ill gotten are worse spent: what covetousness is a long time gathering, gluttony and luxiury do speedily consume, or at least some adversity or other happeneth, that in a moment cuts off the labours of many years.  
If thou cast thy care upon the Lord, he will care for thee: and if thou serve him, he will minister all necessary things unto thee, for he never forsaketh those that put their trust in him. He that so made man that he should have need of nourishment, will not suffer him to perish by withdrawing from him things necessary. For if God out of his goodness feed and clothe a little sparrow, dost thou think he will forsake that man that putteth his trust in him? will not he that promiseth to man great and heavenly things, bestow upon him small and earthly? Yes doubtless he that hath given thee far greater things than these, will likewise give thee the less. Small matters suffice nature, life is short, what needest thou then great provision for a short journey? And therefore let the shortness of the way shorten thy desires. In vain thou ladest thyself with many things, when the place whither thou goest is hard at hand. Consider the course of thy life, and thou shalt quickly know a little may suffice thee.  
But admit (my dear brother) that if thou restore thy ill gotten goods thou shalt be poor and beggarly. If to gain God thou lose all thy temporal substance, canst thou be poor and needy? God will give thee greater things than those, yea himself that created these. What are these to faith and piety, and the goods of the inward man, whereby thy soul is made rich before God? Yea before God thou shalt be made rich in good works, & receive a hundred fold, possess eternal life. Such as abound in temporal goods, for the most part want the spiritual, or at leastwise have them in a less proportion. A true Christian in comparison of those spiritual goods he hopeth, makes no more account of gold than of dust. Christ to him is the only joy, who in heaven must be the only reward. Let the heathen to whom heavenly things are not due; seek after earthly blessings; let them desire things present, who believe not things to come; possess fading riches, that with them they may perish for ever. The soul cannot be without delight, for either it is delighted with heavenly things or earthly, and by how much the more it is inflamed with the desire of earthly things, by so much the more doth it grow cold towards heavenly. For the eye cannot at one and the same instant look towards heaven and earth too.  
But what do full bags benefit thee, if thou have an empty conscience? Wilt thou be accounted good, and not be good? Wilt thou have good meat, good garments, good servants, to be short, all good, and thyself only evil? Prefer thy life before them, let not all these be good and dear unto thee, & thou only vile and base and villainous to thyself. If thou wilt be lord of so many good things, endeavour that they have thee a good lord too: which thou canst hardly be, except thou make restitution of that which thou unjustly detainest. A good life is better than to possess much goods. Temporal goods are only good, inasmuch as they are helps to virtue; but if they exceed this end, and hinder the use of virtue, they are no more good things, but to be accounted among the evil. Canst thou think that another man's goods unjustly detained, which make thee evil, can be good unto thee? Or canst thou think those things good that subject thee to eternal evils? What good soever there is in this world, whose gift is it but his that created it? But that gift of God ought not to please thee, that by the delight thereof separateth thee from the love of God. Prefer not the gift before the giver; & when thou receivest good things, be not evil thyself, and let not that that should increase thy love towards God, separate thee farther from him, and so thou love a base creature more than thy Creator, to whem thou owest all that thou art, and all that thou hast, who hath made thee, and made thee good, who when it pleaseth him, can take that from thee, that he hath given thee, who can cast both thy body and soul into hell, and bestow thy temporal goods upon another man. But thou that lovest thy gold more than God, honourest it more than God, for if thou didst not so, thou wouldst not for that lose the grace and love of God. Thou sellest God for a halfpenny, because for the gain of a halfpenny, thou breakest the commandment of God. God forbids thee to steal, and thou obeiest him not; covetousness bids thee to steal, and that thou dost: God commands thee to clothe the naked, and that thou omittest; covetousness moves thee to take from another what is his, and that thou art ready to put in execution.  
Thou possessest riches no otherwise, than a prisoner doth his shakles, which he seemeth rather to be enthralled to, than to have. For thou art not a little afflicted with thyself, when thou beatest thy brains, & with wearisome desires, and a wounded conscience, devisest which way thou mayest make such a man's goods thine own, by flattery get such a bargain; by threats such a farm; by cozenage and deceit and watchings and labours such a lordship; and still the more thou gettest, the more thou seekest. For as wood cast into the fire, seemeth for a time to press down the flame, and dead the fire, but presently maketh it burn with greater violence, so thy covetousness is not extinguished with gain, but more inflamed: And when by right or by wrong, thou hast heaped thy riches together, and glutted (as it were) thy own desires, whereas before thou didst hope for rest out of abundance, thou shalt find thyself more afflicted than ever, by the care thou hast to keep that thou hast gotten, and thou shalt ever keep thy riches with no less fear, than with labour thou hast got them. Thou art every day in fear to be assaulted, and the wrongs thou hast offered to others, thou fearest will be offered by others unto thee. If thou see one mightier than thyself, thou fearest his power, his violence; if poorer than thyself, thou suspectest his theft; and so thou that in adversity didst hope for prosperity, in prosperity fearest adversity, and art carried hither and thither, as it were with so many billows, and tormented with the divers vicissitude of thy own fortunes.  
Dost thou that art a Christian, the disciple of Christ and his poverty, that art called to the heavenly riches of Paradise, admire as matters of greater moment these temporal goods (which do more with care and anxiety afflict thy miserable soul, than refresh it with the use of them) and in them place thy greatest felicity? and in a country where as a stranger for a few days thou dwellest, dost thou place thy whole heart, and thy whole affections? So long as thou desirest transitory things, and either understandest not eternal, or understanding them contemnest them, thou wallowest in the dung of thy earthly riches, and thinkest of nothing but earth and earthly things, in stead of thy country thou lovest that exile which thou sufferest, and in that darkness thou livest in, thou exultest as in the clear light: The helps of this thy peregrination thou makest thy stumbling blocks, and being delighted with the nightly light of the Moon, thou refusest to behold the bright beauty of the Sun, and the benefit of thy passing life, thou turnest into an occasion of eternal death.  
Is not that traveler besides himself, that in his journey passing thorough beautiful and delightful meadows, there stays, and forgets to go to his journeys end? If thou hadst power to rule some small country, so long as upon a swift horse thou canst run it over, wilt thou be content to lose thy right of rule for ever in a far greater country, for that transitory dominion? What is the time of this present life, but a continual race unto death, wherein no man is permitted to stay a little, or to slacken his pace? What is it to live, but incessantly to run unto death? By how much the longer thou livest, by so much the nearer thou art unto death; and as life passeth, so death draweth on. As a barrel the more it runneth out, the more it is emptied, and yet is not said to be empty till the last drop be fallen from it; so by certain drops of time, the life by little and little drops away, but yet until the last moment of thy life thy body is not said to be dead. In the middle of thy life thou art in death, and whether thou watch or fleepe, thou diest continually. Every day thou diest, every day thou art changed, and yet dost thou think thyself immortal? He easily contemneth all things, that thinks every day is his dying day. If thou didst think that these earthly blessings must one day perish, thou wouldst use them whilst thou hast them, for the benefit of thy soul. In death, with sorrow enough, thou shalt see how base, and worse than nothing, that is that thou hast loved. Wherefore (my dear brother) prefer the grace of God before the remporal blessings of this life; lose these, to get that. Restore to thy neighbour what is thy neighbours, to God what is Gods. So possess the things of this world, that thou be not possessed by them; so pass by thy temporal blessings that thou lose not the eternal; use thy temporal goods, desire eternal; those thou must lose whether thou wilt or no, these thou shall never lose except thou wilt. Let the world be thy peregrination, heaven thy rest. * ⁎ *   

CHAP. FOUR Alms unlawfully gotten pleaseth not God.  
But perhaps thou wilt say I confess that I unjustly detain other men's goods; but yet I give much alms, & do much good with them; I comfort those that are in prison, I cloth the naked, I receive strangers. Res. Thou dost benefit thyself nothing at all (my dear brother) if thou comfort one by wronging another: Thou thinkest thou givest, & thou givest nothing that is thine own; take not away, and thou hast given. Dost thou think to justify thy theft thy extortion, if out of the goods of the poor thou give a small alms? One is fed, where many hunger; and with the spoils of many, few are clothed. He to whom thou givest, rejoiceth; he from whom thou takest, mourneth; he prayeth for thee, the other crieth for vengeance unto the Lord against thee: which of these two will the Lord hear? Fear thou that he will hear him that curseth, as the Lord himself witnesseth. There was a judge, saith he, in a certain city, which feared not God, neither reverenced man: and there was a widow in that city, which came unto him, saying, 
Luke 18.  Do me justice against mine adversary. And he would not do it for a time: but afterward he said with himself, Though I fear not God, nor reverence man, yet because this widow troubleth me, I will do her right, lest at the last she come and make me weary. And the Lord said, Hear what the unrighteous judge sayeth. Now shall God avenge his Elect, which cried day and night unto him, yea though he suffer long for them. I tell you, he will avenge them quickly.  
Thou seest hereby, that God approveth not such alms, neither doth it please him that one should be relieved out of the loss of another, or that that should be violently taken from one, which is mercifully given to another. That alms is not acceptable unto God, which is gotten by unlawful and unjust means, but that only which is given by a just possessor, out of goods justly gotten. And this is the reason that sacrifices gotten by robbery, the Lord refuseth, saying, 
Esay 61.8.  I the Lord love judgement, and hate robbery for  offering. Which Solomon doth likewise insinuate, saying, 
Eccl. 34.21.  Whoso bringeth an offering of the goods of the poor, doth as one that sacrificeth the son before the father's eyes. With how great hatred God beholdeth such a sacrifice, appeareth in that it is compared to the sorrow of a father for the death of his child: for what thing can be more intolerable than a slain son before the eyes of his father? But thou that gettest by violence, what out of pity thou givest unto God, thinkest with thyself how much thou givest, but not how much thou hast taken away; thou numbrest thy gift, but thou thinkest not of thy sin. Thou givest thine, nay another man's, unto God, & thou givest thyself to the devil. Thou thinkest that God puts his justice to sale, if whilst thou givest unto God for thy oppression, thou thinkest thou mayest therefore oppress scotfree; yea, thou makest God a companion in thy sin, in that thou thinkest he consenteth to thy sin, by accepting an alms of goods gotten by sin. It is one thing to do the works of mercy for sin, another to sin to do mercy: if that may be called mercy, which by an interposed sin of robbery or oppression confoundeth whatsoever good there is in mercy.  
But suppose thy goods are lawfully gotten, and thou hast never wronged and man, yet canst thou think that it is lawful for thee, to keep those goods unprofitably that may do good to many, whereof thou art made by thy heavenly master, not a lord, but a steward? When thou ministrest necessary things to those that want, thou givest not thine, but thou restorest to them their own; thou dost rather pay a debt of justice, than execute a work of mercy; and in doing otherwise, thou dost every day almost kill as many as die for want of comfort, when thou canst give it them. But thou, when thou givest a small matter to thy God, in his poor members, that giveth all thou hast unto thee, having oppressed thy neighbour, canst thou think him abundantly satisfied if thou give that unto him thou hast wrongfully taken from another? Thou must not help one with the hurt of another: Though thou give much to the poor, yet thou art not quit of thy theft, until thou have given to him from whom thou hast taken. Thou oughtest not to detain unto thyself, that thing thou hast found, if thou be any way assured that the right master thereof hath not forsaken it, but seeketh after it. And therefore saith S. Austin, That which thou hast found and restored not, thou hast rob: he that denies it being demanded, if he could he would take it: God searcheth the heart, not the hand. Wherefore (dear brother) think not thyself hereafter justified in this, if of thy goods wrongfully gotten thou give unto the poor; if thou violently take from one, and mercifully give unto an other; for alms out of thy goods well gotten cannot justify, as being but the fruits of that faith that must justify.    

The Third Part of the exhortation to repentance.  

CHAP. I. That God doth not forgive us our trespasses except we forgive those that trespass against us.  
THirdly, thou wilt perhaps say, thou art content to repent, 
Matth. 7  but thou canst not forgive him that hath offended thee, yea thou art resolved to revenge thy wrongs. Res. First thou must understand (my dear brother) that according to that measure that thou measurest to others, it shall be measured to thee again; & this is a certain rule set down by God himself, that as thou wilt have thy sins forgiven thee, so must thou forgive the trespass committed against thee. Thou art in debt, and others indebted unto thee. Thou art a debtor to God for many and grievous offences, thy brother is indebted unto thee for small and slight injuries. Behold then how loving and easy a condition God offereth, that is, that thou shouldest forgive what is owing thee, and what thou owest shall be forgiven unto thee. Otherwise thy sins can no way be forgiven thee, if thou show thyself inexorable to forgive thy neighbour; in vain thou hopest of pardon for thy sins, except thou first pardon his. For though the God of peace and consolation can without this forgive all thy sins, yet forasmuch as he is willing, to minister unto thee an occasion of pity and meekness, he considereth thy charity and mercy towards thy neighbour, that he may confer upon thee his charity and mercy. And therefore he commandeth, When ye shall stand and pray, forgive, if ye have any thing against any man, that your father also which is in Heaven may forgive you your trespasses. 
Mark. 11.25.  For if you will not forgive, your father which is in Heaven will not pardon you your trespasses. So that thou seest, that to obtain forgiveness at God's hands, thou needest not to pass the Seas, to make long journeys, to climb high mountains, to disburse great sums of money: but the Lord that desireth rather to find him that he may pardon, than that he may punish, putteth it as it were in thy own power to avoid the severity of his judgement.  
As long as thou continuest in this life thou canst not be without sin, and therefore it were wisdom in thee to embrace so gentle a condition, as by forgiving another man's sins, to blot out thy own; being offended by another man to forgive him, if thou desire to be forgiven of God; to pardon a light offence to thy neighbour (for whatsoever one man can commit against another is but light) that God may pardon thee so many millions of sins. There is no better means (after thy sin) to be reconciled unto God, than that thou being offended with thy brother be reconciled unto him. If thou seek after the multitude and magnitude of the mercies of God, do thou likewise multiply and magnify thy own mercies towards thy neighbour, that showing mercy, thou mayest receive mercy. For though God have need of no man's help, and be free from all sin, yet he forgiveth his servant those infinite wrongs he receiveth; how much more then oughtest thou, that hast need of remission, and art guilty of a thousand sins, to forgive the wrong that is offered by thy fellow servant? With what face canst thou look that God should pardon thee thy sins, when thou wilt not pardon thy neighbour his? Wilt thou have God to exercise his mercy upon thee, and wilt thou exercise thy severe judgement upon thy neighbour? Thou shalt have no excuse at the day of judgement, because thou shalt be judged according to thy own sentence, & that thou halt done unto others, thou shalt suffer thyself: Thou shalt have judgement without mercy, that showest no mercy unto thy brother; For what punishment art thou not worthy of, who mayest with so great facility obtain mercy at God's hands, and yet art content to betray thy own salvation?  
Our Saviour Christ jesus when he prescribed a form of prayer unto us, and taught us to pray, promised his fatherly mercy; but yet he added a law, that we should so beg forgiveness for our trespasses, as we forgive those that trespass against us. Yea forasmuch as he knew that all men are liars, and that if their sins should be first forgiven them, they would not afterwards forgive their trespassers, he commanded we should first forgive them, before we ask forgiveness at his hands. But thou, with what hope canst thou pray, that still reservest rancour in thy heart against another? For as thou praying liest, when thou sayest, I forgive others their trespaspasses, & yet forgivest them not; so when thou prayest that thy trespasses may be forgiven thee of God, they are not forgiven. For it is as much as if thou shouldest say, forgive not me my trespasses committed against thee, because I forgive not others their trespasses against me. When thou pourest out such prayers unto God (who considereth the heart, not the word) thou art for a threefold cause made guilty. First because thou art a beggar, and goest about to deceive God, whilst thou prayest unto him, to forgive thy debts, as thou forgivest thy debtors, and yet thou forgivest them not, thou sparest them in nothing. Secondly, because though thou madest not this prayer unto God, yet thou oughtest to forgive thy brother his debts. Thirdly, though it were not thy duty to do it, yet forasmuch as being warned by thy judge, thou ceasest not, thou exasperatest the anger of the judge against thee. What hope of forgivenesle canst thou have, if at that very instant when thou prayest unto God, and beggest mercy at his hands, thou minister greater occasion to stir up his anger against thee? As if a man should fall down before thee, and beg mercy at thy hands, and in the midst of his petition should espy his enemy, and surceasing to entreat thee, should go about to murder him; would it not move thee to greater anger against him than before? Couldst thou possibly think him worthy of mercy? think it is thus & no otherwise with God himself. But perhaps thou wilt say, from this time forward, or so long as I am not in charity I will not say the Lords prayer, or at leastwise, I will omit that condition (As we forgive those that trespass against us.) Resp. Except thou pray as Christ hath taught thee, thou art not Christ's disciple: He that made this prayer, is he that hears it; if thou shalt omit this condition, Christ will not know that prayer that he hath made; and as thou hast shut out mercy in thy prayers towards thy neighbour, so God will shut the gate of mercy against thee.  
Wherefore (dear brother) if thou wilt have thy sins forgiven thee of God, forgive thou thy brother, not only with thy outward lips, but thy heart too; not with a feigned peace, but a sincere love; so as by thy actions thou work no revenge, and in thy heart thou reserve no malice. Drive away all hatred from thy mind, and love thy enemy with all thy heart. And forasmuch as the proof of thy love, is the performance thereof in thy actions, thou shalt always do him good in thy affections, wishing him the blessings of grace and of glory, of nature and of fortune, as they may be helps and furtherances to salvation: And thou shalt do him good in effect too, as time & place shall serve, especially in those things that appertain to the health of his soul.   

CHAP. II. That no work that a man doth, be it never so good, can be acceptable unto God, so long as he is not in charity with his neighbour.  
FOrasmuch as all sins are extinguished and blotted out by subsequent good works, proceeding out of a true and lively faith, the sin of discord must be very great, which if it be not utterly extinct, it suffereth no good work to follow it. For it is written: 
Mat. 5.25.  If thou bring thy gist unto the altar, and there remember'st that thy brother hath aught against thee, leave there thine offering before the altar, and go thy way: first be reconciled to thy brother, & then come and offer thy gift. judge then how great an evil discord is, for which that must be undone, by which sins are released; the gift of an uncharitable man is not received, his prayers are not heard, for God loveth more the love & agreement of men, than his own honour. O the admirable goodness and mercy of our God, and his unspeakable love towards men! he resuseth his own honour, for our charity one towards another. If two be at enmity one with the other, no man can be a faithful friend to them both, and therefore God will not be a friend, no not to the faithful, so long as they be in hatred one towards another, so long as they profess Christ, and yet are enemies. God to the end he might impose upon thee a greater necessity of reconciliation, did not say, If thou have any thing against thy brother (for to a man that is willing, it is a matter of no difficulty to forgive an other) but he said, If thy brother hath any thing against thee; go with a willing heart and a good conscience, and an humble submission unto him, though he be far distant from thee; or if thou canst not come where he is, in thy heart be reconciled unto him, that when thou comest in his presence with thy love thou mayst make amends for the wrong thou hast done him, which to a furious man that thinketh he hath just cause to be angry, is a matter very difficult. But thy brother hath nothing against thee, but thou bearest an intestine hatred against thy brother, which thou mayst easily pardon, and be reconciled if thou wilt. And yet thou presumest with this hatred and malice, not only to offer thy prayers unto God, but to come to the Communion of the body and blood of thy Saviour Christ jesus; and that mild Lamb, that peace maker, that lover of peace, thou presumest to ●eceine into thy cruel and bloody heart, boiling with hatred & malice against thy brother. This thy hatred makes thee unworthy that corporalll bread that thou eateft, and dost thou presume to eat the bread of Angels? It cannot be well with thee if thou wickedly receive that which is good. Thou canst not have life in thyself, when the receiving of life bringeth death. 
Mat. 5.44.  Love (saith the Lord) your enemies, bless them that curse you, do good to them that hate you, pray for them which hurt you and persecute you. Whom then canst thou hate, when thou art commanded to be good to thy enemies? And yet thou hatest thy neighbour, that art forbid to hate a stranger; and thou persecutest thy brother, being commanded to do good to thy enemy. Thou art enjoined to pray for him, and darest thou to pray unto God against him? Canst thou call thyself a Christian, and yet not keep the precepts of Christ?  
Neither is it sufficient for thee to make up the heap of thy punishment, by transgressing the commandment of Christ, but thou prayest unto him to do so too. God commandeth thee to love thine enemy, and thou prayest unto him to kill thine enemy; and whilst thou so prayest, thou fightest with thy prayers against God, who commandeth thee to forgive whatsoever thou hast against thy enemy. 
Mark. 11.  When ye shall stand, saith he, and pray, forgive if ye have any thing against any man; but thou callest upon God to do quite contrary to his own rule; but so far is he from doing that that thou requirest, that he turneth the malicious darts of thy profane mouth against thyself, and that mischief that thou wishest to another lighteth upon thine own head. He lives yet, whom thou cursest, and thou that cursest art already made guilty of his death, because since thou canst not kill him with thy sword, thou killest him with thy prayers. If thou lay not aside thy anger against thine enemy, at that instant when thou beggest mercy at God's hands, but even then remember'st thy grudge, when is there hope thou wilt be merciful? So long as thou nourishest this rancour in thy bosom, no prayer, no work shall do thee any good, but every hour, yea every minute of an hour thou addest sin unto sin, whilst thou remember'st thy wrongs, and forgivest not thy neighbour, but purposest to revenge. If every one that is angry with his brother be guilty of judgement; how much more shalt thou be guilty, which continuest a deadly hatred against him? If it be not lawful to be angry with thy brother, or to say unto him Raca, 
Ephes 4.  or fool, much less to nourish hatred in thy heart against him.  
Wherefore (dear brother) let not the Sun go down upon thy wrath; and lest of a mote thou make a beam, and thy soul a manslayer, as speedily as thou canst be reconciled to thy brother and pardon his wrongs. Yea pray for thy enemy that pursueth thee, and slandereth thee, that either God will turn his heart, or rightly defend thee, and preserve thee, ever wishing his salvation, whose iniquities thou dost detest, that thou mayest be the son of the father which is in heaven.   

CHAP. III. That it is not lawful to strike him that striketh.  
BUT perhaps thou wilt say, he hath wronged thee greatly, not thou him; he is a wicked man, and not worthy to be forgiven; I had rather die than not to be revenged of him: I will answer a fool according to his folly. Res. First (my dear brother) what shall it profit thee, if being strooken, thou strike thy striker? Shall that make amends for thy blow? If thou pluck out another man's eye, thou recoverest not thy own; but with thy eye, thou losest thy patience, and hast hurt thy own soul more, than thou hast hurt his body. The Devil procureth the wounds of the body, to procure the wounds of the soul: If thou strike not again, thou seemest to be overcome of thy enemy, but in the mean time, thou hast overcome the Devil; thou hast lost a member of thy body, but thou hast gotten honour by thy patience. And therefore if thou spare thy enemy, thou hast got more to thyself than to him; and thou art not to consider so much thy own loss, as the gain of thy patience. Whereas if thou strike again, thou procurest a loss to thy body and thy soul too, and thou art not so much hurt by being strooken by thy enemy, as thou hurtest thyself by thy own impatiency. Whereas outwardly thou desirest not to be conquered inwardly thou art grievously wounded; whilst outwardy thou desendest trifles, inwardly thou losest matter of moment; and then thou art most overcome, when thou wilt not suffer thyself to be over come, because thou yieldest to the dangerous passions of anger, and canst not rule thy own affections. But thou wilt say, he is worthy to be stricken, he deserves blows. Res. Be it so (my dear brother) but yet thou art not worthy to strike again, because thou art his disciple, 
Exod. 21.  that being stricken, struck not again; who likewise abrogating that old law, A soul for a soul, an eye for an eye, a tooth for a tooth, 
Matt. 5.39  a hand for a hand, a foot for a foot, a wound for a wound, hatred for hatred, presently added, But I say unto you, resist not evil, but whosoever shall smite thee on thy right cheek, turn to him the other also. Which law he himself observing, was ready for the salvation of us all, not only to turn the other cheek, but in his whole body to be crucified, that being taught by his example, thou shouldest rather offer thy other cheek, than being stricken, to strike again: for scholars must be followers of their master: And yet wilt thou, being stricken, strike again; when thou art commanded rather to turn thy other cheek? But perhaps thou thinkest, that if thou strike him, thou hast given him cause to fear to strike again: yea thou hast provoked him the rather to strike again: for wrath is not pacified by wrath, but more inflamed; and an injury received, by revenge is not taken away, but increased. For what end can there be of mutual injuries, if every man proceed in the revenge of his own wrongs? Enmity on both sides increaseth, hatreds grow strong, revenge more bloody. If therefore he have wronged thee, have recourse to thy superiors, take a lawful course against him, by which means thou shalt right thyself better, and hurt him more.  
If he have justly stricken thee, be angry with thy own fault, not with him, because he persecuteth not thyself, but thy sin. It is lighted upon thee for thy own correction. Thou hast sinned, but thou hast not yet received worthy punishment for thy sin, but thou art less hurt than thou deservest, and the revenge is far inferior to thy salt, the punishment comes far short of thy desert. It was his purpose perhaps to punish thy sin, it is thy part thankfully to accept of this discipline. If thy conscience tell thee thou deservest as much as he gave thee, why dost thou add sin unto sin by thy impatiency? Forgive him therefore, lest thou forgive not thyself; for he could not persecute thee, if he were not permitted by the Lord either to punish some sin that is in thee, or thereby to double thy joy, in that being wicked thou art corrected, being good, exerciseth. If a child had discretion he would not hate the rod which his mother takes into her hand for his amendment. But suppose thy enemy do offend thee unjustly; perhaps thou hast as unjustly offended him, and yet he hath taken no indirect course to be revenged upon thee, but with patience hath borne thy wrongs: or perhaps, though he now wrong thee, yet in former times he hath pleasured thee as much; and if so, it is the part of an ingrateful mind, by remembering one wrong to forget many benefits.  
But let us yield unto thee that thou didst never offend him, and that thou never receivedst any benefit at his hands, yet it is an unworthy thing to make thyself more wicked by revenging another man's wickedness, and to commit a new sin by punishing another man's iniquity. He hath offended thee, but yet such are his offences, as they no way equal those for which thou beggest forgiveness at God's hands. As often as he offendeth thee, so often doth he minister occasion to thee of the remission of thy sins at God's hands, if thou remit his. Whereas if all men were perfect, how couldst thou suffer any thing for God's cause? Many times it falleth out, that thine enemy doth thee more good than thy friend; for he whilst he accuseth thee of thy faults, compelleth thee to fly from them, ministereth unto thee matter of patience, and occasion to humble thy thoughts touching thyself, whereas thy friend by flattering thee, cheereth thee up in thy infirmities, provoketh thee to iterate thy sins, and whilst thou hearest thyself commended by him, he is an occasion either of vain glory or error.  
But perhaps thou wilt say that thy enemy is not worthy to be forgiven. Res. Yea (my dear brother) is not thine enemy worthy to be forgiven, and is there any worth in thee, why God should pardon thee those manifold transgressions committed against him? What wert thou when he laid down his life for thee? wert thou not his enemy? What hadst thou deserved at his hands, that he should pardon thee? The Creator forgiveth his creature, and shall not one creature forgive another, one sinner another sinner? If God as often as thou hast offended him should as often have revenged himself upon thee, and entered into a strict examination of thy sins, thou hadst long since perished, and been damned in hell. With how great love doth the Lord tolerate thee every day iterating thy old sins ● With how great mercy, yea being grievously offended, doth he receive him that repenteth him of his sins, and turns unto him? With how great liberality, though thou every day offend, doth he every day suffer thee to enjoy his benefits! O evil servant! the Lord forgave thee all thy debt, 
Matth. 18.32.  because thou praiedst him; oughtest not thou also to have pity on thy fellows, even as he had pity on thee? If therefore thine enemy be unworthy to be forgiven, and that thou do good for ill, yet there is worth enough in Christ that for his sake thou shouldest do it, with whom thou hast deserved to be thus punished, howsoever thou hast not deserved of thine enemy to be thus afflicted. The good are scourged by God the judge of all, by the ministery and help of wicked men, whom he useth as his torturers, and the executioners of his justice: and as a loving father, after the chastisement of his child casteth the rod into the fire; so our God the father of us all, those wicked that he useth in this world for the chastisement of his children, when he hath finished his work he casteth into hell fire, and revengeth himself upon them, for the revenge they have done upon his children, according to that he hath premised, 
Rom. 12.  Vengeance is mine and I will repay. Hath not God sufficiently revenged thy wrong upon thy enemy, in that for thy cause he hath withdrawn from him his grace? In that he hath powered forth his wrath upon him, and condemned him to eternal punishment, which deservedly he inflicteth upon him if without repentance he depart out of this life? And therefore thou hast not so much reason to be angry with him, as to be moved with compassion towards him. Howsoever thine enemy rage against thee, better is thy just sorrow in bearing thy wrong, than his unjust joy in offering it. Leave therefore revenge unto God, whose it is, and when he hath revenged thy quarrel sufficiently, let not thy cruelty ever wound thine enemy and persecute him. The servant is not above his lord, nor the disciple above his master, nor man above God. Thy fellow servant, thy condisciple, thy brother, the lord in his justice hath corrected and murmurest thou that art in the same condemnation, and contentest thou not thyself with his sentence, but still thinkest the law is in thy own hands, and thou mayest be judge in thy own cause?  
Perhaps by this time he hath repent, and God hath pardoned; and if God have, wilt not thou? Wilt thou still persecute him whom God hath absolved, and require that debt that God hath pardoned? God is made a friend to thy penitent brother, and art thou still his enemy? Wilt thou hurt him whom God loveth? Take heed, I say; for if thou be contrary to God in his works, thou art not God's friend, but his enemy. What good would this thy furious and revengeful mind do thee, if to day (which may fall out) thou shouldest happen to die? Dost thou think that when thou art buried in hell, thou canst hurt thy enemy yet living, and revenge thy wrongs? Yea rather he is strongly revenged of thee, in that thy hatred towards him hath brought thee to that place, and that he whilst thou art in torment, hath time to beg mercy at God's hand to obtain his grace in this life, and his glory in the life to come.  
Wherefore (dear brother) that thou mayest truly love thy brother, being hurt, hurt not; being slandered, slander not; hate not him that hateth thee; detract not from him, that detracteth from thee; for it is a more grievous thing to overcome a wrong by patience, than by revenge. Whether the wrong be justly or injustly offered, bear it patiently, ever remembering that thou hast deserved more & greater things for thy sins. Which thy great and manifold sins if thou wilt have forgiven, thou must needs forgive those few and small trespasses thy enemy hath committed against thee.   

CHAP. FOUR That by the example of Christ it is no hard matter for a man to pardon his neighbour as often as he offendeth.  
BUT perhaps thou wilt say, it is not once that he hath wronged me, but many and sundry times, and still he hates me and persecutes me, and therefore who can endure it? Resp. My dear brother, as often as thy brother shall sin against thee, 
Matth. 18 21.  so often doth the Lord command thee to forgive him; To whom Peter came and said, Master how oft shall my brother sin against me, and I shall forgive him? Unto seven times? jesus said unto him, I say not to thee unto seven times, but unto seven times seven times. See here, he setteth down a finite number for an infinite, as if he should say, as often as thy brother shall sin against thee, so often forgive him. How greatly and how often soever thou sinnest against God, so often (out of an humble and contrite spirit, and an assured hope in the mercies of Christ jesus thou ask forgiveness) he forgiveth; and yet shall it seem a grievous and an irksome thing unto thee, a vile and base worm to forgive thy brother? Man can but lightly wrong thee: and seemeth it so heavy a thing to thee not to be revenged? If thy brother sin against thee seventy times seven times, forgive him, yea if a hundred times, nay how often soever, yet forgive him. As often as he offends thee, so often forgive him, if thou wilt that Christ shall forgive thee as often as thou offendest. If thy brother hate thee, hate not thou him; if he persecute thee, persecute not him, but arm thyself against him with the armour of patience, not of fury, that if he will needs perish, thou perish not with him, but he die and be damned alive without thy company.  
But thou wilt say, it is a hard thing ever to bear and forbear, and to bridle thy wrath against him. Res. Yea rather (my dear brother) it is a more hard and difficult thing to keep malice & rancour in thy heart, than to quit thyself of it: there is no labour in learning it; much in retaining it. To be freed from anger brings rest and peace to the mind, and it is an easier thing to forget injuries than to remember them. There is nothing more grievous to a man than the remembrance of forepast wrongs, and one man cannot wish a greater mischief to another, than to wish him haunted with this devil malice, and desire of revenge. For as the first thing that a worm feeds upon, is the wood wherein he is bred, so wrath doth first hurt and afflict his heart, from whence it springeth. Thy mind of itself is unquiet enough, and dost thou with hatred and malice increase and exasperate it? Thou hast many other crosses from outward causes, and yet thou increasest thy burden, and art not at peace with thy own heart. First suppress thy familiar enemy, that is, thy carnal concupiscence, before thou provide to make war against others. For though thou be able to overcome all the enemies thou hast, yet new will arise, whereof some will sooner oppress thee than thou all. See now which of the two is the more easy, to retain rancour, or to leave it. As it is easy and light for an humble man to quit himself of envy and malice, so is it a matter of great difficulty to a man of a proud spirit. If thou call to mind the passion of Christ, there is nothing so hard that with a willing mind thou mayst not bear. Dost thou not remember how much more hard and bitter things Christ hath suffered when he laid down his own soul for thee? How great and how many slanderous reproaches sufferered he of the jews? How many blows? How many scourge being mute and silent? How patiently turned he not his face from the profane spittings of wicked men? How meekly did he yield his divine head to the crown of thorns? How contentedly when he was thirsty, did he take the bitterness of gall? How willingly being life itself, did he suffer death? But who? and by whom hath he suffered these cruelties? The creator by his creatures; God by men, the lord by his servants: the giver of all good things, by ungrateful wretches, than which, what thing can be more intolerable? And yet being scourged with whips, crowned with thorns, wounded with nails, crucified, being unmindful of all these his miseries and torments, he still pitieth those that pity not him, healeth those that wound him, giveth life to those that kill him, when with a pleasing acceptance, much devotion of spirit & fullness of charity, he doth not only spare unto his enemies the life of that holy Lamb, but prayeth unto his Father for them, saying, 
Luke 23.  Father forgive them, they know not what they do. Hear consider, the manifold miseries of his body, there the manifold mercies of his heart, and never forget his abundant charity and wonderful patience; for he tolerateth those he could punish, and cast into the bottomless pit of hell. He that judgeth, and to whom the Father hath given all judgement, will not revenge himself, but forgetteth and forgiveth his wrongs, yea prayeth for his persecutors, leaving unto us an example of his patience, that we may follow his steps, that as often as others shall offend us, we may be stirred up to patience, not revenge. For if our master when he was murdered did love his enemies, how much more ought the disciple to love them whilst he liveth? But thou a base & contemptible worm, a polluted piece of dung, when thou seest the King of glory forgiving his contumelies, pardoning the agonies and torments of his Cross, art yet (being provoked with the least wrong that may be) stirred up to fury and desire of revenge, and offerest greater wrongs than thou hast received: Thou dost what hurt thou canst, and thou threatenest more than thou canst; and when thou canst not or darest not openly to revenge thy wrongs, thou inwardly frettest and boilest with malice, and in vain thou afflictest thyself, and not thy enemy. For as the good will of a man when there wants ability of performance hath a reward, so thy ill will, seeking after revenge escapes not unpunished, because God considereth not so much what thou hast done, as what thou wouldst have done, if thou hadst been able. Wherefore (dear brother) incline the obstinacy of thy impatient mind to mercy, and following the steps of our lord and master, let it not seem hard unto thee to forgive thy enemy, as often as thy enemy shall offend thee; that every day those sins may be remitted, that thou dost every day commit, that whilst thou pardonest thy neighbour light and small wrongs, God may pardon thee great and grievous. For if thou truly repent, thou must prepare thyself to endure wrongs, and never be moved, when thou hearest thy sins objected against thee.  
By this which hath been spoken thou plainly seest, in how damnable a state thou livest, so long as thou harbourest malice and rancour in thy heart against thy neighbour. To the end therefore thou mayest become a new man, 
The conclusion.  if thou have any thing against thy neighbour forgive it, and God will forgive thee; which if thou do not, think it is vain for thee to beg forgiveness at God's hands; for such as thou art towards thy fellow servant, thou shalt find him. Thou hast power, nay there is a necessity imposed upon thee to forgive any man that shall wrong thyself for any cause whatsoever, but if he shall sin against God, or his neighbour, it is not in thy power to remit, but thou art to use thy best endeavour to have him punished by law, not out of ill will, but out of that will wherewith a father correcteth his child whom he cannot hate. But thou contrarily in the wrongs of God and thy neighbour art calm and quiet, but in thy own thou art furious and violent, wherein thou expressest thy little love towards God and thy neighbour. Neither is it any wonder at all, if thou lovest not God whom thou canst not see, when thou canst not love thy neighbour whom thou seest & knowest; whom if thou have first offended, be first reconciled unto him; if he be thy enemy be friendly to him, that thou mayest so win him to be thy friend; and though he have first offended thee, yet be thou first reconciled unto him, and so thou shalt win unto thyself a twofold blessing, one because thou hast patiently endured wrong, another because thou art the first that invitest thine enemy to unity and concord. Consider with thyself what S. Paul for our instruction saith: 
2 Cor. 5.20.  Now then are we Ambassadors for Christ, as though God did beseech you through us, we pray you in Christ's stead that ye be reconciled to God. So that we see that by sin we have made an enmity betwixt God and us, and yet God preventeth us, and first sendeth his messengers of peace unto us, that we that have sinned may be at peace with God. Blush therefore if thou be backward, since thy Saviour Christ jesus is so forward, who is blessed for ever and ever.    

The Fourth Part of the exhortation to repentance.  

CHAP. I. That God forgiveth sins, when with a true and contrite heart we confess them unto God.  
FOurthly, it may be thou wilt say, thou couldst be content to repent, but that it is necessary to repentance that thou confess thy sins unto God, & that thou art ashamed to do. Resp. First, (my dear brother) let me propose this example unto thee. A thief stealeth before the king, and is taken in his theft, and yet though his theft be manifest, he will not confess it, whereupon he is condemned to die, and being bound hand and foot, conveyed to his execution. His king being moved to compassion, saith unto him, my friend, thou knowest that I took thee with the theft in thy hands, but thou fearing least by me thou shouldest be thought a thief, obstinately deniest thy offence, whereof I am an eye witness; and for this cause, as thou seest, art thou condemned. Nevertheless to the end that my goodness may overcome thy wickedness, I will have mercy upon thee, and deliver thee from this shameful death, If thou wilt acknowledge thy offence and say, I have sinned, O Lord, and done wickedly in thy sight. What thinkest thou it is fit this thief should do upon so kind, and so merciful an offer? Should he not confess his offence and say, I have sinned? But if he be so obstinate that he will rather die than acknowledge his offence; hath not this king reason to execute his judgement upon him, & is not the thief for his obstinacy worthy to be hanged?  
Thou art this wicked wretch, who in the presence of God (to whose eyes all things are naked and open, 
Heb. 4.13. Psal. 118.  and in whose sight are all thy wares) hast greenously offended, and art apprehended in the works of thy hands. And because the reward of sin is death, 
Rom. 6.  and the soul which hath sinned shall die, therefore the sentence of eternal death is pronounced against thee. And whilst thou refusest to foresee those imminent dangers that interrupt thy present joys, thou runnest blindfold to the pit of hell, being fast bound in thine iniquities, with no other irons, than thy iron will. The devil hath captivated thy will, whereby he hath made an iron chain, wherewith he draweth thee fast bound to the pit of hell. But behold the goodness of God hath covered thy wickedness, his piety thy impiety, he hath seen thee sinning, and yet forbeareth; he tolerateth thee resisting him, and still calleth thee unto him by his Prophet, 
Esai 43.25  I even I am he that putteth away thine iniquities, for my own sake, and will not remember thy sins; Put me in remembrance, let us be judged together, count thou that thou mayest be justified. O upon how easy a condition doth the Lord promise to forget thy sins! Only call thou to remembrance and count them, and thou shalt be justified. Only forget not thy sins, and he forgives; uncover, and he covereth thy shame with righteousness; open, and he shooteth. Prevent the wrath of an angry judge by accusing thyself, yea be angry with thyself, and let not thy own mouth spare thee: for than thou beginnest to be justified, when thou beginnest to be thy own accuser.  
Open the eyes of thy faith, and consider how great joys are promised unto thee in heaven, how great torments are prepared for thee in hell, which that thou mayest avoid, and attain the joys of heaven, see how easy a thing it is that is required of thee in this world, that is, 
Psal 51.4.  only with a contrite heart, and an assured faith in the merits of Christ jesus, to cry out, against thee, 
Psal. 32.5.  O Lord, against thee only have I sinned, and done evil in thy sight; I will confess against myself my wickedness. Which if from thy heart thou utter unto God, he will remit thy sins, and will remember thy iniquities no more; yea before thy mouth can utter this confession, thou shalt feel in thy heart thy remission, and with joy & comfort thou shalt assure thyself thy sins are forgiven thee.  
God requireth this confession out of a pure heart to no other end, but to forgive. The mercy of our redeemer hath tempered the severity of the old law, wherein it is often written; 
Exod. 19  He that doth this or that shall be stoned to death. But our Creator who hath turned the rigour of the law into mercy hath appeared in our flesh, 
Levit. 20.  and hath promised mercy, not death, to as many as shall truly repent and confess their sins. O wonderful compensation & strange vicissitude of things! That a man should reveal those sins unto God that were never hidden from him, and yet for so poor a service receive so unspeakable a reward as remission of sins. The prophet David having committed that heinous and bloody sin against Vriah, had no sooner cried out unto the Lord, I have sinned, but presently he received comfort: The Lord hath removed thy sin from thee. The prodigal son, 
Luke 15.  who departing from his father, spent his substance with riotous living, did only say, Father I have sinned against heaven and before thee: and presently his father running out to meet him, kissed him. O short speech! I have sinned: three words, that shut the mouth of hell, and open the gate of Paradise. O pity! o clemency! o the unspeakable mercy of our God, who in many things is grievously offended, and with one word of repentance is presently pleased, forgiveth all our sins, and openeth his bosom of mercy unto us! There is no offence so grievous, but by repentance it may be pardoned; and the Lord knoweth not how to deny him, that with an humble & contrite heart falleth down before him: for he that before this humble confession was the God of revenge, becometh afterwards the Father of mercy; and of a severe judge, he is made a pitiful Father. It changeth the sentence of his divine justice, and openeth to the bottomless depth of thy misery, the bottombles depth of his mercies; to the fountain of thy iniquity, the fountain of his goodness. It giveth unto thee (to whom neither the heavens nor the earth are secure) refuge and security in the bowels of Christ jesus. Christ hath opened his side unto thee, do thou likewise open thy mouth unto him, and say, Lo, I will not refrain my lips, o Lord, thou knowest.  
And therefore (my dear brother) why fearest thou to confess thy sins unto God, since by not confessing thou canst not hide them? By confessing thou shalt make God propitious unto thee, whom by denying thy sins, thou canst not make ignorant of them. In his judgement he will spare thee, if in thy confession thou spare not thyself. If we acknowledge our sins, 
1. joh. 1.9.  he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.   

CHAP. II. That nothing is hidden from God, and that at the day of judgement, the secrets of all hearts shall be revealed.  
THou slave of sin, whither fliest thou? Thou carriest with thee thyself whither soever thou fliest. Thine own conscience flies thee not, it hath no place to fly unto. It followeth thee, it departs not from thee; The sins it hath committed are within, which do miserably afflict it; and whilst the gnawing worm dies not in it, even in this life it feels the torments of hell. The corruption that is in an ulcer grieves not being cast out, and sin tormenteth not, when by confession it is detected. But thou thinkest otherwise, and so long as thy sins are secret unto thyself, all is well. But thou must understand that howsoever men are ignorant of them, yet from God they cannot be hid. Men look upon the outside; God searcheth the heart. God seethe not as man seethe, man looks upon the face, God upon the heart. There is no creature invisible to his eyes, but all things are naked and open unto him. He seethe, he beholdeth all things, neither is there any place hidden from his omnipotency. To him all hearts lie open, all wills speak, and he pierceth into the depth of every man's thoughts; he inquireth more exactly into them, than the heart itself, & knoweth them more inwardly. And therefore there can be no place to lying, none to dissimulation, and it profiteth nothing to include thine own sins within thine own conscience: for thy inward parts lie open unto God, and as thy ears are to thy voice, so the ears of God are to thy thoughts. Canst thou then think thyself hid from God, since the secrets of thy heart lie open unto him? Canst thou think he sees thee not committing uncleanness, that saw thy first thought when thou goest about it? He knows all things before they are, and canst thou think he knows them not when they are? Before thou didst commit these sins he knew them, when thou didst commit them he was present, and canst thou think, if thou confess them not, he can be ignorant of them? Yea by how much the more thou refusest to confess thy sins, by so much the more dost thou lay them open before God.  
Thou hidest not thyself from the Lord, but the Lord from thee; for thou takest a course not to see him that seethe all things, not that he should see thee: Thou canst not see him, but yet invisibly he seethe all that thou dost. Dost thou think thy sins are not seen by him, because they are not punished by him? Yea he is so much the more angry with thee, because he vouchsafeth not even now to be angry with thee. Now is the beginning of thy damnation, because thou abusest the patience and long sufferance of so good and merciful a God. For the Lord hath seen thy sins, not that he might approve them, but condemn them; not to favour them, but to punish them; not that he might always suffer and attend, but at the last punish thee with a more heavy revenge. for dost thou think that God is like unto thee? That he seethe thy sins, and will let them pass unpunished? Indeed he were like unto thyself if he would do so, but assure thyself, he doth but defer the punishment, he taketh it not away. Thou on the other fide will't not only not punish them, but castest them behind thy back, lest thou shouldest see them. And as a man with a deformed countenance refuseth to look in a glass lest he should loathe himself; so dost thou turn thine eyes from thine ownesinnes, lest thou shouldest grow sad with the sight of their pollution, and so because thou seest them not, thou thinkest that God is blind too. But thou art deceived (my dear brother) and much deceived, for God searcheth the very hidden secrets of thy heart, and he knoweth not only thine outward actions, but thine inward intentions, & that God that thou hast now a witness of thy sins, thou shalt have one day a revenger of them. He is a judge, & a just judge, and a revenger of iniquity; How then shall he judge unjustly? He hath held his peace, shall he ever hold his peace? He hath been silent, because he hath prorogued his mercy; because he hath not presently punished thy sins, but he hath dissembled thy iniquities, and given a time of repentance, but will he ever be silent? No, he will call thee to an account, and in a time of vengeance he will destroy thee.  
The day will come, yea it will come and not stay, when with angels and archangel's, and thrones, and dominations, and with all the host of heaven, the great judge will appear, 
1. Cor. 4.5.  the heavens and earth being on fire, and all the elements armed for their Creator against his creatures. Then will the Lord lighten things that are hid in darkness, and make the counsels of the hearts manifest, and every man's actions, words, and thoughts shall be laid open; men's hearts shall speak, their tongues shall be silent. In that fearful day shall all the pollutions of sins be discovered in the sight of the whole world. 
Esai 47.3.  Then shall thy filthiness be discovered, and thy shame shallbe seen of all the angels, good and evil, of all men, elect and reprobates. The day will come wherein thy whole life shall be set down as in a table, and thou shalt stand before the tribunal seat of God, where it shall appear unto all how thou hast lived. Thou shalt carry the book of thine own condemnation, and shalt show it open to all the world. Consider therefore thine end, and in what manner thou shalt stand before so severe a judge to whom nothing is hid, from whom thou canst hide nothing by holding thy peace, and whom thou canst not deceive by denying; who is not pleased with gifts, and taketh no excuses, but what is just that he judgeth. There it shall be impossible to be hid, intolerable to appear. Then as a strait judge he shall require, what as a kind and loving father he now commandeth; as masters teach children the first elements of their learning with flattery, but if they profit not use the rod. Now the admonitions of God calling us are pleasing and flattering, but then the justice of him that judgeth justly shall be straight & severe. By how much the more gentle he hath been dissembling thy sins, the more patiented in expecting thy conversion, the more ready to confer his grace upon thee, by so much the more cruel will he be in his chastisement, the more hard to hear, and the more implacable to punish.  
What terror dost thou think there shall then be, when without thou shalt see a severe judge; within before thine eyes thine own sins? What fear when there shall be no remedy in punishment? What astonishment to see him angry, whom the mind of man can not conceive be-being mild and merciful? What confusion when by reason of the guilt of thy own conscience, thou shalt blush and be ashamed in the presence of men and angels? Thou art ashamed to see the secret parts both of the soul and body, much more to see those of another man; how much then wilt thou be ashamed, that thine own should be seen of all? A modest and chaste matron would blush, though she were never so beautiful, if to her shame she should be stripped naked before as many as can behold her; much more if she were deformed in her body, but most of all, if besides all this, all the infirmities and corruptions of her heart should be laid open. Hereby gather what thy shame shall be, when be-before all men and angels thou shalt appear naked of good works, nay overladen with many grievous and enormous sins, even horrible to thyself. If a man should now ask thee whether in the sin of pride, or avarice, or luxury, or any other sin thou be the servant of the devil, though it be so, yet thou wilt blush to confess it; how much more wilt thou be ashamed at the day of judgement, when thy works shall prove thee a slave to the devil? It will happen unto thee as to children, who being asked of their parents deny their offence, and therefore are more grievously punished for their lie, than for their offence, and so being compelled with stripes they confess the truth; whereas if at the first they had confessed and craved pardon, they had escaped the rod.  
Wherefore (dear brother) set before thine eyes thy fearful judge; fear he is coming, that when he is come, thou be secure, and not fearful to appear before him. For as here upon earth, when two shall stand before a judge, the one fearful by reason of his guilty conscience, the other secure by reason of his innocency, the one to be punished, the other rewarded; so in that fearful day, the elect, and reprobate shall both stand before their judge, but not both after one manner, because he shall be a mild and a merciful God unto the just, a God of vengeance unto the wicked; they shall receive the reward of eternal blessedness, these cast out from the presence of God to eternal torment in hell fire. Fear therefore now, lest thou fear then; and let his fear provoke thee to confess thy sin, and banish the fear of men. By so much the more secure shalt thou be in his presence, by how much the more careful thou art here of thy conscience. Look therefore now upon the foulness of thy soul, that thou mayest amend it, lest hereafter thou see it, and be ashamed of it. Ascend into the tribunal of thy own soul, and set thyself before thyself, be thine own impartial judge; And so in this judgement let thine own thoughts be thy accusers, and thy conscience thy witness; Let the fear of God urge this judgement, reason judge, and repentane mortify thee. For if in the world to come thou wilt fly the judgement of God, in this present world judge thyself: for if thou judge thyself thou shalt not be judged of God. If thou wilt fly from the anger of God, fly unto his mercy by confessing thy sins, not by concealing them. Thou mayest confess, hide thou canst not.  
Begin therefore with an humble confession of thy sins, to enter into the mercy of God, and to the end thou mayest be justified, be thine own accuser. For God is just, and hateth sin, and will not suffer it to go unpunished, but yet he is likewise merciful, and pardoneth sin to him that repenteth; he keepeth justice in mercy, and mercy in justice; and therefore it cannot be but that a just God will justly have mercy upon thee. And therefore can it seem unto thee but just & requisite, that thou confess thyself a miserable creature that thou mayst obtain mercy? Wilt thou that thy sins be forgiven thee, and yet wilt thou not seem a sinner? What can it profit thee to have a close & a hidden conscience, since thou hast God a witness of all thy wickedness? Whatsoever thou dost, God is a spectator, and a perpetual observer of all, even the least thoughts of thy heart. And as when we know that our enemy lies in wait for us, by so much the more we fear him, by how much the less we see him; & when we cannot find his snares where they are, we fear them where they are not: So the creator of Heaven and Earth (who being wholly every where, seethe thee, and cannot be seen of thee) is so much the more to be feared, by how much the more (being invisible) when, and how, and what he seethe of thy actions thou knowest not. Sin there where thou knowest him not to be, and if there be no such place, but that he is ever present with thee, and seethe all thy secrets, how much reason hast thou to watch thy hands and thy tongue, and thy heart too, that dost all things in the presence of an all-seeing God? Which if thou wouldst duly consider of, thou wouldst be ashamed of many shameful actions thou committest in the sight of so great and so omnipotent a God.    

The Fifth Part of the exhortation to repentance.  

CHAP. I. That God is not subject to passion, and never forsakes a sinner, before a sinner forsakes him.  
FIftly, thou wilt say, that thou couldst be content to repent, but that God (who hath mercy on whom he will, 
Rom. 9.18.  & whom he will he hardeneth) for thy manifold and grievous offences hath withdrawn his grace from thee, hath forsaken thee, and hardened thee in thy sins. And therefore since it is not in him that willeth, 
Ibidem.  nor in him that runneth, but in God that showeth mercy, to shake off the yoke of sin from thy shoulders, thou despairest of power to decline from evil, and to do good, because thou hast made God (without whom thou canst not so much as think a good thought) thine enemy. 
Ibidem.  Res. O man, who art thou that pleadest against God? Shall the thing form, say to him that form it, why hast thou made me thus? Forasmuch 〈…〉 is made of the earth, 〈…〉 worthy to enter into the bottemelesse depth of the judgements of God, neither are the senses of thy flesh sufficient to penetrate into the secrets of so high a majesty. Better is faithful ignorance (though ignorance of good things cannot be good) than rash knowledge. God hath created thee not to pry into him, but to honour him, to the end thou shouldest be an obedient servant to his precepts, not a judge of his actions. It should suffice a Christian, who liveth by faith, and as yet seethe not what is perfect, but only hopes to see it, to believe, that with God there can be no injustice, though the cause of his justice may be unknown: otherwise he that searcheth into the majesty of God shall be oppressed by his glory.  
But yet thou judgest of God, in whom there is no gall nor bitterness, who is immutable, impassable, as thou judgest of men. It seemeth just unto man to revenge his wrong; to God to remit and forgive an offence to him that is penitent. It is the manner of a master, when he is offended by his servant, to forbid him his sight, to turn his face from him, to deny him forgiveness; but yet betwixt God and thee it is otherwise: for though thou by the pride of thy heart be turned from God, and God in justice turned from thee, yet when with an humble & contrite heart thou turnest to him, he disdaineth not with mercy and compassion to turn unto thee. And yet notwithstanding he that from all eternities hath been always immutable, is no way subject to change or alteration: the simplicity of his nature no perturbation can wound, no passion can affect. But forasmuch as we can not speak of God but after the manner of men, therefore we call the temporal punishment of God his anger, the sentence of eternal damnation his fury, the free bounty of his goodness his mercy, and so of the rest, because these are the works of a man angry, furious, merciful, and diversly affected: but yet so, that always we censure him a good God, we seek him in the simplicity of our hearts, and we assure ourselves there is nothing in him that is not God himself. For he executeth a heavy judgement without passion, and punisheth the unrighteous being mild and merciful. Neither in these or any his other works whatsoever is there in him any alteration or shadow of changing. And as here by the heat of the sun many things are brought to pass, without any change in itself, or in the heat thereof, but only in those things upon which it worketh: so the God of the whole world according to his eternal will doth every day create many things, and gives them existence without any motion or change of himself. But yet as a mariner when the ship lancheth from the shore thinks the shore parts from him, whereas that remains firm and immovable, & he departeth from it: And as if a man shut his eyes, refusing to behold the sun, there is no alteration in the sun, but in his eyes: so God whilst he doth any thing that seemeth new unto us, though it were in his will before all beginnings, and either showeth mercy, or poureth his vengeance upon a man, whilst man by sin is turned from God, there is no change in God, but only in man carrying himself after a divers manner. But thou departest from God, not by any local distance, because as the soul of a man is all in all the body, and all in every part thereof, and yet because it hath the greatest operation in the heart is said especially to reside there; so God though especially he be said to be in heaven, because there he communicateth his glory to his saints, yet he is wholly every where substantially, and filleth the globe of the whole world, though to our carnal eyes the simplicity of his nature be invisible. This his presence in all places is known every where, whilst in all things that are created there appeareth his cooperation, sustentation, and gubernation, without which they would presently vanish and fall to nothing; as the presence of our own souls can no otherwise be descried, than by the vital operations thereof in it own body. Thou departest therefore from God not by any local separation, because thou interposest the bar and partition wall of thy sins betwixt God and thee: for as a wall makes a separation betwixt the eye and the light; so sin betwixt God and man. And as the life of the body is the soul, so the life of the soul is God: and as the body dies if the soul forsake it, so the soul dies if God forsake it: as the outward death separateth the soul from the body, so the inward death the soul from God. O how great a wretchedness is it to be far from him that is every where, and to be without him, without whom no man can be in safety! And yet he always departed unwillingly from man, and by his will forsaketh no man. He is never absent, if not first expelled; whom whilst by sin thou shutest out of doors, thou excludest thyself from thy own salvation, but God thou harmest not. As if from the root of the vine (I am the vine, 
john 15.  you the branches, saith the Lord) a branch be not plucked, it beareth much fruit, and receiveth nourishment from the root, which if it be plucked from the vine hurts not the vine, because the vine ministereth vital nourishment to the branches, not they to the vine; so to those that are in Christ jesus, and Christ in them, many gists and graces flow from him, which are beneficial unto Christians, not to Christ. One branch being plucked from the vine, another springeth from the root thereof, but that which is plucked can not live without a root, but withereth, and is gathered up, and cast into the fire. And as he that turneth his eyes from the light, hurts not the light, but himself, in changing darkness for light; so whilst thou refusest to stick unto God who is the light of thy soul, thou fallest into blindness and darkness, not of thy eyes, but of thy manners; not of thy outward eyes wherewith thou discernest white from black, but of thy inward, wherewith thou shouldest judge of that which is just and unjust. For as in that place that is not lightened by the beams of the sun, the motes are not discerned, so thou that art fallen from the grace of God's divine illumination, committest many things that are sins, and yet perceivest it not; whereas they that are enlightened with the sun of righteousness, do both diligently pry into them, and straightly reprehend them. Thou that art fallen from the inward grace of God's divine illumination, (but yet not altogether so long as thou art in this life) into the inward darkness & blindness of thy mind, if thou persist in this thy blindness to the end, and neglectest the receiving of the grace of his illumination from the Sun of righteousness, at the last thou fallest into utter darkness, and a night of eternal damnation, being far removed from him, that dwelleth in that light that is inaccessible. Moreover, lest by sin thou departest from God (who is all good, only good, & without whom nothing is good) thou no way damnifiest God (who hath no need of thee or thine) but being deprived of thy chief and greatest good, thou fallest into the greatest miseries that may be. And this let me tell thee, that though of thyself, and by thy own will thou hadst power to fall from good to evil, yet of thyself, and by thy only will, thou hast not power to arise from evil to good; thou art fallen by thine own will into the pit of sin, but yet at thine own will and pleasure thou canst not be freed from thence. For the wound is not so easily cured as given, and no man can so easily get out of the pit as fall into it. But as he can hardly get out, except some one or other let down a line unto him, which he taking hold of may drag him out; so except the grace of God descend upon thee, thou canst never get out of the pit of sin; but yet thou must know that this grace of God, is always ready to help thee, and to draw thee forth of the pit, do thou only take hold of the mercy of God when it is offered, and apply thy will unto his will, and all shall be well.  
It is not therefore in him that willeth, nor in him that runneth, but in God that showeth mercy, who like a careful nurse directeth and beareth up her little infant, until it be able to go of itself; So the Lord (who can deny himself to none) in the beginning of our conversion, beareth with our infirmities, and anointeth our wounds with the oil of his mercy, lest the danger of our disease, and the difficulty of the cure should any way terrify or amaze us. And this he doth four manner of ways: For to a man that by repentance turneth unto him, but yet by long custom is entangled in his sins, sometimes out of his mercy he sendeth tribulations, which possess the mind of him that repenteth, and expel that delight of sin that stealeth upon him: Sometimes he taketh away the opportunity of falling, and suffereth not the weakness of a man to be tempted: Sometimes he giveth strength to resist temptations, which manfully resisting, he may feel, but not yield unto: Sometimes he cureth the affections, that he doth not only not consent, but not feel the power thereof.  
But to a sinner that neglecteth the grace of God, and refuseth to follow the good inspirations of his spirit, he giveth not his grace in so great a measure, but yet so long as he liveth he doth not altogether withdraw it, but he standeth and knocketh at the door of his conscience, to awaken his drowsy will & dead desires. But yet many times he withdraweth some special helps hereunto, as infirmities of the body, loss of temporal goods, & the like, which are means to draw a miserable sinner to repentance. For many times he giveth temporal blessings out of his anger, which out of love he would not have given, and permitteth a sinner to do that, which he should not so much as entertain into his thought. As a Physician that hath used all the Art he can to cure a disease; so soon as he seethe his patient to refuse that Physic he ministereth unto him, he leaveth him to himself, as a man that refuseth to live; and because he despaireth of his health, he giveth him leave to take whatsoever he desireth: So God in his just judgement suffereth a sinner to be given over according to the desires and lusts of his own heart to a reprobate sense, as into the hands of a cruel master, to do those things that are not sit. Not because God inclineth his affections unto evil, but because he withdraweth his grace, whereby man should be converted. Yea and he sometime permitteth a man to do wickedly, and yet to live happily, not exercising his fury upon him, nor revenging his sin with any temporal punishment, but reserveth him to eternal damnation, than which nothing can be worse; for than is the anger of God greatest, when he showeth not himself to be angry with a sinner. Again, sometimes the Lord punisheth some things, to the end that a sinner yet living, might learn to fly from future vengeance; somethings he leaveth unrevenged, to the end he may know there remaineth yet a farther judgement for him. Sometimes he beginneth that punishment here in this life, which he endeth after this life with eternal damnation. For if God should near revenge himself of all his wrongs, to what end should we look for the last judgement?  
By that which hath been spoken, thou mayest gather (dear brother) that God hateth thee not, but before he forsaketh thee, thou hast forsaken him, neither is the fault in him, that by repentance thou turnest not unto him, but in the obstinacy of thine own will, who refusest to hear his voice, or obey his divine inspirations. The Sun shineth upon the window, only do thou open it, and it will enter in. Accuse not therefore God, but thyself; for in God, who is just in all his ways and holy in all his works, there is nothing to be reprehended, or condemned. For as if by reason of the weakness of thy body thou art not able to go, another should lend thee his hand to lift thee up, and to hold thee whilst thou walkest, thou refusest his help, and hadst rather lie upon the ground, than be helped by him, the fault is not his, but thine, if thou rise not; even so the Lord of his own accord offereth himself unto thee, and is always ready to help thee bear the burden of thy sins, and to direct thy steps into the right way; do thou only apply thy will unto his will, and be willing to receive that grace and favour which he offereth unto thee.   

CHAP. II. A sinner how he falleth from one sin into another, and so is hardened in his sins.  
AFter that the God of patience & long sufferance hath a long time expected the converfion of thee a sinner, he giveth to thee not converting, but contemning his patience, greater stumbling blocks to fall: for whilst thou art earelesse to redeem thy lesser sins, by little and little thou fallest lower and lower, and being insensibly seduced by use & custom, thou growest bold to commit greater sins. When the tongue hath once liberty to utter idle speeches, it shortly after grows bold to utter any wickedness; and whilst thou art given to gluttony, thou fallest into drunkenness, yea madness itself: for as for the most part it falleth out, that one disease engendereth another, and that he that is overladen with a great burden doth easily fall; so the burden of sin which by repentance is not speedily shaken off, with the burden thereof presseth a man to other sins, and one sin is the cause of another, and the latter a punishment to the first; as a righteous man ascendeth from one virtue to another, and from one good work taketh occasion to do another. One sin may be the cause of another three manner of ways; sometimes by reason of the final cause, as murder is committed for covetousness; sometimes by reason of the material cause; as when by superfluity of diet gluttony engendereth luxury; vain glory whilst it seeketh the glory of a vain name, lest another should attain unto it, engendereth envy: sometimes by reason of an inveterat custom, as when the custom of one sin induceth a man to another. By these three means a sinner falling from sin to sin, at the last runneth himself into the bottomless pit of all sin, and God in his just judgement hardeneth his heart in such a manner, that he that by repentance would not cleanse his sin, heapeth up sin upon sin, and wallowing in his own filth, groweth more filthy. Sin that by repentance is not taken away, is both a sin and the cause of another sin, because thereby the mind of a sinner is farther engaged; but that sin that ariseth out of another sin, is both a sin and the punishment of a former sin, and sometimes the cause of a following sin too. So that in this life sins are revenged by sins, and the punishment of sins are not torments, but increase of sins: the facility likewise of committing sin is made the punishment of precedent sins: of all which the last punishment is the fire of hell. Nevertheless, a sinner being hardened in his sins, by reason of his insensible hardness, knows not himself to be punished hereby, until against his will he feel by a manifest punishment, how great that sin is which he willingly committed. 
Psal. 69.27.  And therefore saith the Psalmist, Lay iniquity upon their iniquity, and let them not come into thy righteousness. And the Prophet Hosea, 
Hosea 4.2.  By swearing, and lying, and killing and stealing, and whoring, they break out, and blood toucheth blood. Blood toucheth blood when sin is added unto sin, & the soul by multiplying of sins is wounded before the eyes of God, and made a burden unto itself. How straight are thy, judgements, O Lord? How great a punishment of sin is the multiplying of sins? far greater doubtless than any temporal punishment, nay than hell itself.  
The will which first turneth from God, is the first beginning of sin; by sin the grace of God is neglected, by which neglect man is continued in sin, by continuance he is confirmed, and by confirmation hardened therein. And so being fallen into the depth of sin, he doth not only grow careless in the desire of God's assistance to rise again, but he likewise resisteth his divine inspirations, that he may continue in his sins. God on the other side resisting him, freeth him not from his sin, but withdraweth from him many his gifts of grace, suffereth him to fall into greater sins, and sometimes inflicteth upon him temporal punishments, and at the last eternal.  
Whereby we may not gather that God (who loveth righteousness and hateth iniquity) compelleth a sinner to sin, but only permitteth him to continue in his sins. For from whom he withdraweth certain of his graces for sins past, to him not willing to repent, he yieldeth not the grace of justification; the effect of which grace being the mollifying of the heart, that being withdrawn there must necessarily follow hardness of heart, as the Lord speaketh of Pharo, 
Exod. 4.  I will harden his heart. The Lord hardeneth not the heart of a sinner, but as he that taketh away the prop of an house, is said to pluck it down; so God is said to harden a sinner, because he freeth him not from it. God hardeneth not by imparting malice, or that any thing can come from him whereby a man is made the worse, but only by not imparting mercy, and that nothing comes from him whereby a man is made the better. He hath mercy on whom he will have mercy, and though he harden, yet he is still just, whilst he permitteth the reprobate heart of a sinner, void of piety, ignorant of compunction, free from the dew of all spiritual graces, to persevere in hardness, and not to be mollified with his grace. It is a hard thing and only possibly to the power of God to soften the heart of a man; for that which neither by the patience and long sufferance of God is won to repentance, nor is touched with compunction; that which is not broken with fear, nor sofrned with love, but is hardened as well with scourges as with benefits; & lastly that which feareth neither God nor man, who can rend in sunder, but he that in his passion rend the vail of the Temple, 
Matt. 27 51.  and clove the stones? Who can take away a stony heart, and give a fleshy heart, but he from whom cometh every good and perfect gift, even the Father of light? A great sinner hath need of great mercy, that where sinew did abound, grace may superabound.  
The Lord is faithful, 
Wisd. 1.13.  he hath not made death, neither hath he pleasure in the destruction of the living; he will not the death of a sinner, but that he convert and live. For he whose desire it is that sinners do repent, and thereby return unto God, will not suffer us to be tempted above our strength, but with the temptation will give us power to resist; and by how much the more frail we are and in greater necessity, so much the more ready is he to help us, if the fault be not our own; as in the siege of a city the greatest aid is sent to defend that place that is weakest, and where the enemy is strongest. The Lord is faithful and he that saith; Come unto me all ye that labour, and are heavy laden, and I will refresh you, cannot deny himself.  
For as a Physician suffereth many wrongs, and railing speeches of his lunatic patient, and yet is not angry with him, but doth nevertheless whatsoever the nature of the disease doth require to the curing thereof, wherewith though the sick man be afflicted, yet on the part of the Physician his affliction is no revenge of the wrongs received from his patient, but the cure of his infirmity; in as much as if the sick man being to recover health, the Physician receiveth joy and comfort thereat, & with greater alacrity proceedeth in his cure, and forgetteth his former injuries: even so our Lord God (whose property it is to have mercy and to forgive) who judgeth with love, and with great respect disposeth of us, when we are in our greatest madness of sin, is never moved against us with any affection of revenge for those sins we have committed. And forasmuch as he is impassable he punisheth not our sins in this life with passable anger, but with unspeakable clemency; with the affection of a Physician, not a torturer; and that he doth not for himself as revenging his wrongs (for the nature of God is not capable of any such thing) but for our correction and benefit. As a loving mother is angry with her son that hath offended her, reprehendeth him, chidech, beateth him, whom nevertheless if she shall see, to run into any danger of his estate or life, she presently helpeth him, putteth forth her hand, nay endangereth her own life to save his, and that child whom being angry she did beat as if she had not loved him, now she holdeth him up and saveth him, as if she had not been angry when she beat him: Even so God chastiseth us for our fins to protect us sinners, and for the most part out of his mercy he sendeth a temporal punishment, lest out of his justice he should inflict an eternal revenge. And if any man shall persist in his hardness, and with Pharo grow more whose 〈◊〉 the 〈◊〉 hath long expected, not connerted, he adjudgeth to vernal damnation. As a 〈◊〉 〈◊〉 in his garden or 〈◊〉 planteth a tree, not that 〈◊〉 should be cut down 〈◊〉 cast into the fire, and, 〈◊〉 when after a long expest●● on he seethe it to bring 〈◊〉 no fruit, he cutteth it down and burns it: So our 〈◊〉 full God cutteth off no 〈◊〉 from the land of the 〈◊〉 that yieldeth any fruit 〈◊〉 testimony of a true faith 〈◊〉 in that he willeth the 〈◊〉 of a sinner, it is by 〈…〉 sin committed, not of 〈◊〉 self, but by his conseq●●● will (as Divines call it) 〈◊〉 by he willeth for some 〈◊〉 already done, or before all beginnings foreseen, and according to this will, he would that all reprobates should bedamned, whom afterwards by his antecedent will he would save, by all means ministing them occasion to attain salvation. As it is the will of a Lawgiver that all his Citizens should be good and peaceable, far from committing those offences, which upon pain of death he hath forbidden, and yet if his ownsonne (be he never so dear unto him) transgress the law, he must die the death, though it be much against the will of his 〈…〉 by his own 〈…〉 served, death. 〈…〉ture (which in our 〈◊〉 rents was whole and entire) by their sin is wholly corrupted, and hath altogether lost both righteousness and immortality, whereby it could beget no other but corrupt, unrighteous and mortal children, who as in Adam sinning they have sinned, so in the same Adam dying they are dead. And therefore whosoever he be that hath escaped death, let him give thanks unto God, in that he hath escaped death that was due unto him, and found life not due unto him. To him that is delivered, mercy is shown without desert, to the end he may give thanks unto God; upon him that his damned justice is executed with desert, to the end he should reprehend nothing in God; that neither he should glory in his own worth, nor this complain of his own unworthiness. For how should God justly be accused in his judgements, when he justly condemneth a guilty offender? When a debt is truly demanded, how can the creditor be justly condemned? So that neither in requiring, nor remitting what is due, is God (with whom there can be no injustice) unjust. There is mercy acceptable where revenge is just, that thereby it may more plainly appear to him that is freed from just punishment, & freely justified, how great a benefit is conferred upon him, in that another not more guilty than himself, without any injustice in him that punisheth is justly chastised. 
Ro. 11.33.  O the depth of the riches both of the wisdom & knowledge of God● how unsearchable are his judgements, and his ways past finding out? For who hath known the ways of the Lord, or who hath been his counsellor?  
From that which hath been spoken thou mayest gather (dear brother) how thou runnest from one sin into another, and by long custom art hardened in them, thou working it in thyself, and God withdrawing hi● special grace from thee. God is patiented and of lon● sufferance, he tollerate● thee, for beareth and expecteth thee to repentance, being always ready to take from thee thy stony heart, and to give unto thee a fleshy heart, and to mollify thy benumbed insensible hardness, with the dew of his grace. And though he be Lord over all, and hath care of all, providing for all, and every particular person, and governing all by his providence, yet so mayest thou see him wholly employed, to the custody and preservation of thyself, if thou stand upon thy own guard, and apply thy will unto his will, as if he intended only thyself and nothing else. Only do thou departed from evil and do good; repent thee of all thy sins that thou hast committed, and keep the commandments of God, and thou shalt live and not die: for it is not the will of God thou shouldest die, but that thou return from thy wicked ways and live. Contemn not the treasures of the goodness and patience of God; for the will of God provoketh thee to repentance, and inviteth thee to amendment of life; but thy hardness whereby thou obstinately perseverest in thy sins, increaseth the severity of thy judgement, to the end thou mayest receive the due reward of thy sins. Forasmuch therefore as thou art wicked, and hast so good a father, continue not always wicked, lest with Phara●, if thou persist in thy obduration, thou purchase to thyself eternal damnation.   

CHAP. III. That there is no man so great a sinner but by the power of the Creator he may be converted.  
BUT perhaps thou wilt say, I have been so long accustomed to sin, that I can hardly change my life, and turn from mine iniqui-quities. According to that in the 22. of the Prou. Teach a child in the trade of his way, and when he is old he shall not departed from it. And in the 13. of jeremiah, Can the blank-more change his skin, or the leopard his spots? that may ye also do, that are accustomed to do evil. Res. I confess (dear brother) that it is a hard thing to make him that is old in evil days, young in good, because the custom of sinning doth so enthrall the mind, that it can hardly be set at liberty; nevertheless faint not, nor despair at all, if thou be either overcome by the concupiscence of thy flesh, or deceived by error, or slipped into the way of iniquity, because there is no impossibility, but that thou mayest be reduced into the right way, and freed from thy sin. There have been many other grievous offenders, who by the right hand of the most high, have been changed in their old age from the sins of their youth, and of the servants and slaves of sin, have been made the sons of God. Of drunkards they have been made sober men; of cruel, merciful; of oppressors, liberal; of proud, humble; of incontinent, chaste; of negligent, diligent; and whom the concupiscence of the flesh hath made base and vile, the grace of God hath made beautiful. In as much that they have been willing to suffer wrong, that were wont to offer it; to give their own, that were wont to take away other men's; to punish their bodies by abstinence, that were wont to pamper them; to love their persecutors, that were wont to hate those that loved them.  
Nabuchadnezzar after his great fall from a man to a beast, 
Dan. 4.  came to himself, after innumerable afflictions repent, and was restored to that kingdom which he had lost. Mary Magdalen after many slips of human fragility, by true repentance was so kindled with the love of Christ, that of a proud and unchaste harlot she was suddenly changed into an humble and chaste matron. Matthew of a Publican became an Evangelist; and the thief of a wicked transgressor, a true convertite, & an inheritor of the kingdom of heaven: when Stephen by the consent & assistance of Paul was stoned, Stephen was good, and Paul wicked; & yet Paul became a more zealous preacher of the Gospel than Stephen, and afterwards he was made the Apostle of the Gentiles, and he that before was a blasphemer and a persecuter, was made a zealous and humble furtherer of the Gospel of Christ jesus. The beginnings amongst Christians are not looked into, but the end: these began ill, but ended well. The beginning of judas was commendable, the end damnable; from his Apostleship he fell into hell, & the thief from the cross ascended into paradise. What need I say more? The Holy Ghost doth not only set down the good deeds of the saints of God, but their evil too, that the fall of the just may be the hope of the wicked: and when thou readest that a righteous man sinned, and repent, thou mayest not despair of thine own salvation.  
We often times see men spotted with infamy rise to honour and dignity, and iron eaten with rust recover his ancient brightness, gold and silver purified with the fire, and trees cut and lopped adorned with boughs & leaves. The merchant after his losses at sea returns to sea again, and repairs his losses, he despaireth not, he is not cast down, but many times made rich by his new adventures. After a desperate sickness many recover health, and after desperate sins many recover the health of their souls. That in the Proverbs, Teach a child in the trade of his way, etc. is therefore spoken, because a vessel doth a long time keep the sent and relish of that liquor that is first put into it, and by nature we keep those things best, which we have learned in our younger years, not that it always falleth out so, but for the most part: whilst the age of a man is unsettled, and the mind easily led, it is a happy thing to be led unto the best, to the study of virtue, lest being stricken in years he hardly shake off those sins which he gave himself unto in his youth. An Ethiopian can hardly change his skin, nor al●●pard his spots; neither canst thou that of thyself art fallen into sin, of thyself rise again, except God (who raiseth the needy out of the dust, 
Psa. 113.7  and lifteth up the poor out of the mire) put forth his right hand to help thee, by which his help thou shalt be able to do any thing, but yet not thou, but the grace of God which is in thee. For how should he want power to raise thee being fallen, that was able of nothing to create all things? With him all things are possible, that with men are impossible: his power is no less than his will; if he will he can make thee clean, who as he cleanseth and healeth, so he saveth with his only word. If thou despair of thy disease, presume of the omnipotency of thy Physician; the power of thy Physician is greater than thy disease is dangerous: the danger of thy disease thou seest, but the power of thy Physician thou seest not; his power to convert thy will unto God is greater than thy inveterate custom of sinning to enthrall thee to sin.  
If the devil were able to pluck thee down from the highest step of virtue, to the nethermost depth of all sin & iniquity; how much more is God able to raise thee to thy former height and perfection? and not only restore thee to that thou wer●, but to increase thy happiness above that it was? Only be thou of a good courage, and constant in the hope of thy salvation, he hath satisfied for all thy sins, he hath taken away the sins of the whole world; how much more the sins of one man? When thou wert not, he made thee; being conceived in sin, in thy baptism he cleansed thee; how much more after this, being again polluted, can he purify thee? He took the slime of the earth, and made man; tell me, if thou canst, how of earth made he flesh? how the sinews? how the bones? how the skin? how the veins, the eyes? how framed he every member? Was it not earth he took up? was it not one only substance? only the art and virtue of the artificer was added thereunto, and so he made this excellent creature. As thou canst not tell how thou wert created, so thou canst not tell how thou shalt be cured: for as fire when it is put to briars and brambles suddenly consumeth so frail a matter, so the goodness of our Lord God with the dew of his mercy suddenly quencheth the fire of our sins, and for ever consumeth them. For his will is, that none do perish, but that all do convert and live.  
Thou knowest not how good and gracious the Lord is, how great his mercies are: Thou imaginest him to be severe and cruel, that is mild and gentle; him hard and implacable, that is merciful; fierce and terrible, that is amiable, and thine own iniquity lies to itself. For the will of God is thy sanctification: he healeth the broken hearted; refresheth those that labour, and come unto him; and in the beginning of our conversion, anointeth our wounds with the oil of his mercy, lest the greatness of the disease, or difficulty of the cure, should seem to be more dangerous than it is. And therefore saith the Prophet Isaiah, 
Esai 55.7.  Let the wicked forsake his ways, and the unrighteous his own imaginations, and return to the Lord, and he will have mercy upon him; and to our God, for he is very ready to forgive. Behold here it is sufficient to please God, if thou do but rest from doing wickedly, and learn to do good. Only confess thou hast sinned, and the beginning of thy conversion is already done: only purpose a new life, & thou hast made one step to heaven: Herein is all the difficulty, to begin to enter into the way of repentance, which thou hast no sooner begun, but he that gave thee the grace to begin, taketh thee by the hand and leadeth thee to the end. Yea he that began thy good work in thee by preventing, by prosecuting will end it: He that gave thee the will, will likewise give thee the power to perfect it. If thou put thy trust in him, he will after thy strength, thy youth shall be renewed like the eagle; thou shalt take unto thee the wings of the eagle; thou shalt run, but not labour; thou shalt walk, but not be weary, because the Lord shallbe with thee, who shall comfort thee in all thy tribulations. There is no man to whom this corruptible body, and earthly tabernacle is not bu● thensome, but yet thou must endeavour to overcome the concupiscence of the flesh by the vigour of the spirit: and thou that always feelest thyself to be resisted by thine own concupiscence, always expect an assured assistance from God. As the earth expecteth from heaven rain and light, so shouldest thou expect from God grace and mercy.  
Wherefore (dear brother) since thou wantest not an able and willing Physician to cure thee, and to cleanse thee from all pollution of sin, neither neglect nor defer it. Thy repentance he will not despise, if it be hearty: and though thou have sinned in the highest degree, yet if thou return, he will gladly receive and embrace thee, and cure the sickness of thy soul. Only despair not thou, but that thou mayst return to the state of thy first innocency, if thou do but begin to affect a new life.   

CHAP. FOUR That God is faithful, who suffereth us not to be tempted above our power.  
BUT perhaps thou wilt say, When I begin to return unto God, and set forward myself in the way to heaven, and forsake my ancient custom of sinning, I am presently assaulted with new desires of the flesh; and whatsoever before hath been pleasing unto me in this world is made a snare and a temptation unto me, and those things that were accustomed to love me being a sinner, being a convertite withstand my endeavours to live well. My ancient pleasures return unto my mind, and whilst I resist them afflict me with strange combats. That sin which in the sight of God is blotted out by repentance, I call to mind again, & sin conquered brings me delight. And so by little and little being overcome by new temptations, I yield and return to my old vomit again, and so my last error is worse than the first. Res. It is a token (my dear brother) that God with great love and clemency watcheth over thee, in that he presenteth before thy eyes thy bewailed sins; which the merciful GOD would not fet before thee to bewail, if his purpose were ●o call thee to a strict account for them, and to punish thee: for it seemeth that he is willing to hide them from his judgement, because in his mercy preventing thee, he maketh thee thine own judge, that being judged by thyself, thou mayest not be judged by him. The best way to satisfy the anger of God is an often detestation of sin: he that truly repenteth is always in sorrow and labour, he sorroweth for sins past, laboureth to avoid sins to come. When the Lord looseth thee from the band of thy sins, he bindeth thee with a band of everlasting detestation of them, that whensoever thou remember'st them, thou shouldest be sorry thou hast committed them. Rejoice therefore when thy conscience is touched with those sins that by repentance are wiped away, if thou approve them not, nay reprovest them, if it please thee not that thou hast committed them, nay displease thee. And yet I deny not, that he that is lately turned unto God by repentance, by the remembrance of his sins past may again be tempted, because as wood nourisheth fire, so desires feed our cogitations; and he that entereth into the way of repentance is more strongly tempted by the enemy. For our adversary the devil neglecteth the tempting of him, of whose heart he hath already taken quiet possession.  
For if thou resist temptation, thy labour is great, but if thou yield, though it seem to be nothing, yet it is far greater; because whilst thou sleepest securely under the intolerable yoke of a cruel tyrant; 
Eze. 13.10  thou sayest, Peace, peace, and there is no peace. There is no peace I say with God, with the devil, no not with thyself. For after that thou ceasest to resist temptations, & thinking thereby to find peace in this world, yieldest and consentest unto them; after that thou hast executed what thou desirest, and made thyself a slave to thy subtle enemy, presently will thy conscience sting thee, because thou hast followed thine own passion, which thou shalt quickly find can n● way help thee to that peace thou seekest after; and by so much the more intolerable dost thou make the devil, by how much the more after thou subiectest thyself, thou consentest unto him: insomuch that thou canst now resist him in nothing, to whom (forgetting thyself) thou hast in one thing consented. Yea, and that which is most miserable, for the most part, thou preventest thy temptation, and lest the temptor should want, thou becomest a temptor to thyself; thou expectest not the temptation, but preventest the pleasure: But the true peace of the heart thou shalt find by resisting temptations, not by yielding to them; and it is better to have the devil thine enemy, than thy partner and friend; to fly him following, than to follow him going before thee. He goeth before thee when he sendeth temptations, but thou followest him, when thou givest place to his suggestions. For first the temptor suggesteth, and offereth a wicked object; then the flesh yieldeth to the delight of the thing objected; and lastly, the will being overcome consenteth: thou must therefore valiantly resist the first suggestion, because if in the beginning thou be not courageous in thy resistance, the temptation presently gathereth strength, and by little and little, it groweth to delight, and afterwards to consent. That ancient enemy the devil is slippery and nimble; if he once get in his head, his whole body glideth after. Tread down the Serpent's head, that is, resist the first suggestion, consent not to it, and then thou art secure. For the thought polluteth not the mind, where delight corrupteth it not. As the eye is fed by the object, so the mind by cogitation: Every thing may be thought upon without sin, but if we attend the delight, in every thing, we may sin by thinking. By resisting those first morions, thou art troubled with a present labour, but freed from that which is everlasting; whereas by not resisting them, thou shalt be freed from thy present labour, and labour for ever in perpetual torment. But what shall it profit thee, for a short time, to be cased of a momentary labour, and ever afterwards to be tormented in ever lasting pains? The battle is short and transitory, but the reward continueth for ever.  
Thou knowest not, alas thou knowest not, that thorough many temptations, and tribulations we must enter into the kingdom of heaven. Many are the temptations, not of whomsoever, but of the righteous, that when they are proved, they may receive the crown of life. A crown is proposed, and therefore a battle must be undertaken. No man can be crowned except he first conquer, and no man can conquer except he first fight. But how shall there be a fight, if there want wherewithal to fight? Yea and the fruit of this crown is greater unto him, that hath made the greatest fight for it. Take away the battles of the martyrs of God, take away their crowns too; take away their afflictions, thou hast taken away their blessings; and therefore temptations cannot be but good, since it works in us an unspeakable weight of glory. The temptation hurteth not, but it exerciseth him that consents not thereunto; and thou knowest not what comfort there followeth the victory of temptation. Wilt thou not be tempted? thou mayest as well say thou wiltnot live, because temptation is the life of man upon earth. The life of man is not said to have temptation, but that it is a temptation; because as the sea cannot be without waves and billows, so cannot the life of man want temptations. And as, when thou walkest by the way, the dogs bark at thee, whom if thou neglect and provoke not, yet though they bite thee not, they will still follow thee barking: so though thou withstand temptations, yet thou shalt not free thyself from them; but if one shall departed, be sure to expect another. The devil suggesteth wicked things, the world allureth unto it, the flesh, being conquered, consenteth whither soever thou goest. The devil leaveth thee not, the world whithersoever thou turn offereth itself, and our corruptible flesh depresseth our souls. There is a deadly fight with the world and the devil, but more dangerous with the flesh, because it is intestine. Thou hast no enemy more deadly than thyself, neither art thou to take heed of any more than thyself: for if in this thy fight thou chance to be overcome, think it proceedeth of thine own treachery.  
For though that ancient enemy of ours never cease in all places to lay the snares of temptation, by what means soever to entrap us, and considereth every man's manners, that though he be overcome in one, he may attempt another way, by offering means and opportunities to those sins which he knoweth by nature we are prone unto: yet this is our comfort, that he can only suggest, he can not compel. He compelled not our Saviour, he touched him not, but he only said, Cast thyself down: 
Matt. 4.  that we may thereby understand, that he that obeyeth the devil, casteth down himself, and he that is overcome by temptation, is overcome by himself. He is a weak enemy that conquereth none but such as are willing to be conquered.  
With this enemy whilst thou fightest, God animareth thee; when thou faintest, he sustaineth thee, that thou yield not; when thou yieldest not, he helpeth thee that thou mayest overcome, and overcoming he crowneth thee that thou mayest reign with him. Outwardly he seems to leave thee to thy proof, and inwardly he keepeth thee that thou perish not. Thou art stricken with temptations outwardly, but inwardly the hand of thy Creator holdeth thee up, lest thou fall. The Lord never forsaketh him that is in the way to righteousness, lest he fall; who preventeth a sinner by his grace, that he may rise again when he is fallen. Many times he suffereth one temptation to continue long, lest a stronger than that should succeed, to which the weakness of man may yield. He frameth our temptations to our strength, and setteth a measure unto them. For if the devil could hurt as much as he would, in a short time there should not a righteous man be left. If God should altogether forsake man, what were man in the hand of so mighty an adversary? ●et the devil challenge nothing unto himself, he is worth nothing, he can do nothing, except he be permitted of God: he hath a will to hurt, but except he have it from God, he hath no power. He is only permitted to attempt, so far forth as shall be good for thine exercise and thy trial, to the end that thou that wouldst not know thyself except thou were tempted, shouldest be known by thyself. God is faithful, which will not suffer you to be tempted above that you are able, but will even give the issue with the temptation, 
1. Cor. 10.13.  that ye may be able to bear it. If God be with thee, what can the devil do against thee? Temptations, if thou look into thyself, are great, if unto God, a strong and a mighty warrior, they are a play, and a shadow. Look upon little David, fight with great Goliath in the name of the Lord, and killing him; and from God's assistance therein hope thou for the like. Thou must not fear a strong enemy, so long as thou hast GOD thy helper stronger than he; but watch and pray, lest thy confidence in a stronger than he make thee too careless of thy strong adversary; against whom if thou fight valiantly thou art stronger than he, but if thou neglect him, thou art weaker. The negligence of man makes the devil strong, not his own power: for he tempteth daily, that whom by force he can not conquer, he may at the last overcome by a tedious pursuit. Take thou only heed thou consent not to his suggestions, remembering always that he is a liar, and the father of lies; but rather resist him valiantly: which if thou do, trusting upon God's assistance, thou shalt easily supplant him.  
Christ was tempted of the devil in the desert, 
Matt. 4  that making experience of our infirmities, he might learn to compassionate them; he overcame his temptations, that he might likewise give us power to overcome ours, as he was willing on the cross to suffer death; that by his death he might destroy ours. If then the tempter was not afeard to tempt his Lord God, how much more will he dare to tempt others? Thy Lord GOD was not freed from temptation, how then canst thou a poor worm of the earth think to escape it? Thou art therefore provoked by his example to bear thy temptations, whose help thou wantest to overcome them. Wherefore (dear brother) when thou art tempted, fly with faith unto Christ that was tempted: Go unto his throne of grace, that thou mayest obtain mercy, and thou shalt easily obtain it. Lay open thy afflictions before him, reveal. unto the Lord thy ways, and hope in him, and he will help thee, and hide thy sins; For who hath called upon the Lord, and hath been forsaken? Who hath hoped in him, and hath been confounded? 
Psal. 37.  The Lord is a merciful protector unto all that call upon him in truth.   

CHAP. V That the fear of backsliding should not hinder the rising of him that is fallen.  
BUT thou wilt say, that thou art assured thou canst not wholly abstain from sin, and therefore because thou fearest thou shalt fall again, thou wilt not begin to repent, lest thy last error be worse than the first. Res. There are two vessels (my dear brother) that are often times polluted with filth, whereof the one is many times made clean, the other never touched; which of these two wilt thou say is the fouler, or the more hardly scoured and cleansed? Doubtless thou wilt say, that which is often fouled and never made clean. Apply this to thyself. Canst thou think it shall be more happy for thee, if without repentance thou never cease to add sin unto sin, than if thou often fall, and often rise again, and as often have thy sins forgotten and forgiven thee? He that often riseth cannot fall so often as another, because by a frequent repentance he is withdrawn from many of his sins, and offendeth God with more fear; neither is he burdened with so many sins, who of God is absolved of many by repentance. But he that taketh no care to arise from sin, is overladen with the heavy burden of all his sins, and out of the malice of his own will sins incessantly, and many times that is turned into sin, which in another is a help and furtherance to salvation. As a spider turns wholesome sustenance into poison, 
Ro. 8.28.  but all things work together for the best unto them that love God. For in the good all things are good, even those things that to the evil would be evil. And no otherwise with the wicked many things are done wickedly, which with the godly are free from sin. As we see that poison is death to a man, that is life to a serpent; and that fire taketh away the rust from iron, that consumeth a softer matter.  
It is not so great a sin to fall, as being fallen to lie still, or to be unwilling to rise; and it is a worse thing to contemn repentance, than to transgress the law of God, for so indeed the last error is worse than the first. If being cast into prison thou refuse to come forth, because thou fearest to be committed again, will not men think thee a fool, or a mad man? If thou shouldest lie sick of a dangerous sickness, wouldst thou refuse to have thy health restored, because thou fearest to fall into the same disease again? If therefore thou art fallen, arise; If thou cease not to fall again, cease not to rise again. The ship that doth often times take a leak, is as often emptied: and thou brushest thine apparel as often as it is fouled. 
Pro. 24.  The just man falleth seven times a day, and as often he riseth, but yet he loseth not the name or title of a just man, that always riseth by repentance: So thou, so soon as thou knowest thyself to sin, presently fly back to an inward contrition of heart, have but a desire to repent, and to amend thy life; in which desire if sudden death shall prevent thee, thy soul is at rest, which otherwise being taken in thy sins by sudden death is damned in hell.  
Dost thou not know that it is not the condition of a combat, that a man do never fall, but that he never yield? for he is not said to be overcome that is often overthrown, but that cannot rise again to renew the fight. And canst thou repair thy strength, or make resistance, when having left thy target, and cast off thine armour, thou yieldest thyself to thy enemies, and submittest thyself to their wills; when as soon as thou art wounded thou fliest, and returnest not to the battle? If in the midst of the fight thou art fallen, make speed to rise again; If thou art wounded, apply presently a medicine thereunto. If the devil have given thee a fall, by tempting thee to sin; arise again by repentance, and make head against him. David fell into the sin of adultery, & to adultery he joined murder; but what fell out afterwards? Did he lie still and continue therein? Did he not arise again, and became more strong against his enemy, and at last overcame him?  
The devil, as much as in him lieth, helpeth thee sinning, gives the means & opportunity, lest if thou shouldest desist from sin, and rise by repentance, thy soul should escape out of his hands, and his labours should be frustrate. The devil by how much the longer he possesseth a man, by so much the more hardly doth he let him go; for because he cannot arise unto life, he desireth the more to have thy company to death; whom thou canst not better obey, than if thou daily sin by his suggestion, and being fallen carest not to rise again. Wherein whilst thou yieldest thy consent thou seemest to have made a sure bargain with him, and because thou art irrecoverably fallen, thou must necessarily be his companion in his fall too. To live, to thee that art infected with the dangerous plague of so many sins, is not to live, but to confound life, and to approach nearer and nearer to the gates of hell. Thou art alive in thy body, but dead in thy mind. That life is not to be called life, whereby thou livest only unto death; for it were better for thee that every day dost die in thy soul, that in body thou die quickly; better that thou live not at all, that thou wert not borne, than by sin to die daily. As often as thou sinnest, so often thou deservest eternal death; which if for one sin thou deserve, what dost thou for many, for millions of sins? For so many and so great sins, how intolerable shall hell be, when for one. so many and so unspeakable torments must be endured? For there shall every man have his damnation so much the more intolerable, by how much the greater iniquity he hath here. But to thee that hast no good thing to allege for thyself, but whole mountains of sin against thyself, it is not possible to utter what plagues and punishments do belong.  
I can not wonder sufficiently, how thou canst sleep securely, and enjoy thy pleasures without fear. For if thou wert odious to a King whom thou hast offended, and didst every hour expect from him the sentence of a cruel death, wouldst thou laugh, and attend thy pleasures? Now then ●ince for thy many and great offences the sentence of eternal death is pronounced against thee, and the Lord to the end he may have mercy on thee, still expecting thy conversion, hath deferred his sentence, which perhaps to day, nay this very hour he will execute upon thee, how canst thou, as it were in an assured peace, be secure? Thou art in greater danger that goest to thy rest with a conscience clogged with one mortal sin, than with seven of thy deadliest enemies. Doubtless if thou didst but see thine own soul, thou wouldst blush at the foulness thereof; and if thou knewest how great dangers thou runnest into by sin, thou wouldst think of nothing more than how to avoid it.  
By sin thou makest God thine enemy, the devil dry lord, and thou that wert first by adoption the son of God, after sin art made the servant and slave of the devil, yea of sin itself, and that which is worst of all, of so many lords as of sins. Whosoever committeth sin, 
joh. 8.34.  is the servant of sin. A wicked man though he reign is a servant of sin; a just man though he serve is a free man, nay he wanteth not kingly power, that knoweth how to rule his own affections.  
God so hateth sin, that for the hatred thereof he destroyed almost all his works, the whole world by a general flood; yea to the end he might utterly kill it, he gave unto death (yea the shameful death of the cross) his only begotten son. And is not his hatred great towards his enemy, that to be revenged upon him, will kill his own son? God neither in heaven nor upon earth hath a friend so dear unto him, but if he find him polluted with mortal sin, he is presently odious unto him; and that vessel of sin, that is, that sinner he throweth down into hell fire: for a wicked man and his wickedness are alike odious unto God. As if thou hadst rather to cast a vessel full of corruption, yet of great price, into the sea, than to scour and cleanse it of the filth thereof, must not that filth and corruption be very hateful unto thee, for which thou art content to lose so precious a vessel? And as a loving mother, if she should cast her little infant whom she dearly loveth into a burning furnace there to perish, must it not be some great matter very hateful unto her, that can urge her to such cruelty against her own child? Sin, as much as it displeaseth God, so much it pleaseth the devil; insomuch that from the creation of the world he hath ever watched without weariness how to allure men unto sin; and though he obtain his purpose with innumerable numbers of men, yet he is never satisfied. After thou hast once sinned, thou art so far forth in the power of the devil, that presently by his own right he may challenge thee to be his, and carry thee with him to eternal torments, if he were not stayed by the great mercy of God expecting thee to repentance. It were better for thee to have a thousand devils in thy body, than one deadly sin in thy mind. And therefore saith Anselme, If I should here see the shame of sin, and there the horror of hell, and that I must necessarily be overwhelmed by the one, I would rather cast myself into hell, than suffer myself to fall into an insensible feeling of my sins, yea I had rather being purged and purified from sin to enter into hell, than polluted with the contagion of sin (if it were possible it might be so) possess the kingdom of heaven. If sin be more to be detested than hell, what can be more detestable than sin? If there were no sin, there were no torment in hell. No adversity could hurt, if no iniquity did bear rule: for it is only sin that can hurt, and bring to pass that no other thing can do good.  
So long as thou continuest in sin, thou canst do nothing that is good: For as a root giveth no moisture to a rotten bough, nor the sun any light to a blind eye; so thou as a rotten and dead member of the Church (for who will say thou art living that hast no feeling of compunction in thy heart) art deprived of all that good that is or can be in the Church; and thou art rob of all that good that ever thou hast done in thy whole life, and of all those virtues and graces, which at the first thou receivedst at God's hands, in as much as they stand thee in no stead to the attainment of eternal life, as a dead man hath no power either to enjoy his own goods, or to get others. And besides a thousand other evils that follow sin, the miserable torment of thine own conscience followeth thee whithersoever thou goest. For sin whilst it is committed pleaseth, being committed it tormenteth; for the worm thereof never dieth, and in this life the torment thereof is but an entrance to that which is to come. 
Ps. 49.20.  O man, when thou wert in honour thou understoodest not, but wert compared to the beasts that perish, and art made like unto them: Thou that through the merits of Christ jesus wert made worthy of heaven and all spiritual graces, by sin art made unworthy the bread that thou eatest, and being deprived of thy greatest good, art fallen into thy greatest misery. As virtue is the beauty of the soul, so sin is the deformity thereof. If thou sawest thy soul, thou wouldst blush at the baseness and misery thereof, and wouldst endeavour to recover the grace of her ancient dignity. If thou have an arrow in thy body, thou hastenest to pluck it out, and if thou fall into the dirt, thou arisest presently. The hurt & filth of thy body dost thou with such diligence desire to free thyself of, and yet art thou content to suffer thy soul to wallow in her pollution? And though the soul was not made for the body, but the body for it, yet thou neglectest the care of thy soul, and followest that of the body with all that is in thee. Thou that neglectest thy soul, though thou take care to trim up thy body, yet thou neglectest them both; whereas if thou tookest care to adorn thy soul, though thou neglect thy body, thou savest both.   

CHAP. VI How miserable the despair a sinner is at the point of death.  
Consider a little (my dear brother) how often and how grievously thou hast offended thy Lord God; yea more often & more grievously than many who are now deservedly tormented in the fire of hell; and then call unto mind how great a benefit God hath bestowed on thee, in staying and attending that he might have mercy on thee, in yielding unto thee, out of his mercy, a time of repentance, who long since shouldest have been tormented in hell fire. Whereas if God a just judge, strong and patiented, in all those hours and moments wherein thou hast offended him, had permitted thee, as he hath divers others, to have died a sudden death, alas where had thy soul been? The Lord hath brought thy soul out of hell, 
Psal. 30.  he hath revived thee from them that go down into the pit, and yet thou ceasest not to sin, but more and more thou drawest near to the gates of hell. If all that are damned in bell, had but half an hour of thy life, that by repentance they might rise to a glorious life, dost thou think that (as thou dost) so they would spend it unprofitably, and neglect their present opportunity? What would they not do, to free themselves from the torment of that fire? But thou on the other side whilst the merciful God giveth thee a time of repentance, abusest it, out of the malice of thy nature, to the committing of greater wickedness. The days will come, yea they will come and not fail, 
Luk. 23.  wherein despairingly thou shalt say to the hills fall upon me, & to the mountains cover me, and then thou shalt cry out for a time of repentance, but thou shalt cry & not be heard. For it is just that thou that wouldst not turn unto God whilst ●hou mightest, shouldest not have power to do it, when thou wouldst do it too late. God after death forgiveth not him, that before death thought scorn to ask forgiveness. Wherefore whilst thou hast time do good, for the night will come when thou canst not labour. Consider a little, unhappy man that thou art, if sudden death should have invaded thee impenitent, overladen with many sins, not giving thee any time of repentance, in the time & instant of death, how miserable had thy despair been? How great had the terror of thy mind been, how unspeakable the fear of the judge, how great a horror of imminent torment in hell had invaded thee? Then with million of tears, thou wouldst thus have bewailed thine own damnation:  
O fading and deceitful life full of many snares! 
The complaint of a sinner dying.  Yesterday I did rejoice, now I am sorry; then I laughed, now I weep; then I was strong, now I am weak; then I lived, now I die; then I seemed happy, now answerable and a wretched creature. I do not so much lament my departure out of this life, as the loss of those days, and months, and years, wherein I have laboured in vain, and in vain have spent the strength of my days. All the time that was given me to live, I have spent in all manner of sin and iniquity, and so long as I lived, I rather obeyed mine own concupiscence, than the inspirations & precepts of God. This rotten carcase of mine, which the worms are presently to devour, I ever took care to help and to comfort; but my soul, which presently shall be brought before God and his Angels unto judgement, I contemned, 
2 King. 4.27.  & took no care with virtue and religion to adorn it: and this is the cause why my soul is vexed within me. O my vanity, o my pride, o my pleasure! whether are ye gone, what have you profited me? What have you left unto me for all the service I have done unto you in the whole course of my life? Nothing but a gnawing and tormenting conscience. For your service I made myself an enemy unto God, a slave to the devil; I lost heaven and got hell; I lost infinite joys, and got eternal lamentation; I am deprived of the society of Angels, and have made myself a companion to the citizens of nell. Pleasures and riches and honours, with all the fading allurements of this deceitful world, are past and gone, and they are as if they never had been, 
Wisd. 1.  they quickly appeared, and as speedily they vanish, yea they are passed away like a shadow, like an arrow flying in the air, like a messenger that passeth and is gone, like a ship in the sea, whose path is not seen. The time of my life is past and glided away, & it cannot return; in whose, though shortest delay, o how much good could I have done; o how great a treasure of spiritual goods could I have gathered unto myself, which now in my fading time might have made me friends in the eternal tabernacles of God of the least whereof I should now more rejoice, than of millions of gold and silver. But a good purpose without a beginning, a will without work, good promises without execution, and the expectation of a morrow that never came, have undone me: Woe be unto me that so long put it off, so long delayed my conversion. How happy is a mature repentance and conversion, because secure! Whereas he that repenteth too late can never be sure, because he knoweth not whether he repent truly or feignedly, for it is likely that he rather repenteth out of a fear of punishment than out of love towards God. O my gold and silver, o my possessessions, my precious garments wherein I was wont to content myself! I fail you, you fail not me; I leave you, I can not carry you with me. Oh that I had been so happy as never to have seen you, that of all men living I had been the poorest! for than had I never been called to an account, either for misspending, or unjustly detaining you. O that I had been of all the shepherds in the field the basest, and had had the charge but only of myself! for than would not the Lord require at my hands the souls of those my subjects, whose salvation I have neglected. O my riches, my honours, my delights! ye cannot free me from death, from stench, from worms, from rottenness, ye cannot pluck me out of the hands of the living God. O death dost thou oppress me unawares? How bitter unto me is the remembrance of thee! how fearful is thy presence! Whereas if living and in health I had foreseen thee, and by living well had learned to die well, I had not now feared thee. Blessed art thou Arsenus, who always hadst this hour before thine eyes. Three things there are which I now greatly fear. First, when my soul shall departed out of the prison of this my body, into a place which it knoweth not. Secondly, when it is to appear before the judge, and to be presented before his tribunal seat. Thirdly, when it is to hear that irrevocable sentence either with it, or against it.  
But thou my Lord and Saviour Christ jesus, whose property it is always to have mercy and to forgive; who hast said; That at what time soever a sinner repenteth him of his sin, thou wilt put out all his wickedness out of thy remembrance; though I have contemned those times of repentance that thou hast afforded me, of all other men have most offended thee, am altogether unworthy to be called thy son, yet mindful of thy mercies which have been from the beginning, give me thy assistance to escape this death, & some small time to my wished repentance. Add some few years to my life, some months, or at least some days. Give me leave a little, that I may lament my sins, and call to mind my forepast years in the bitterness of mine own soul; because if I die in this state I am now in, my end must needs be eternal damnation. But if out of thy mere mercy & goodness thou shalt pardon me, I will be bold, with thy gracious assistance to promiseamendement of life: only in this state let not my soul die, lest it be buried in the bottomless pit of hell.  
Now hear how the malignant spirits laugh at thy miseries, and with one voice say unto thee:  
Behold the man that took not God for his strength, 
Psa. 52.7.  but trusted to the multitude of his riches, & put his strength in his malice. Let us sing to this miserable caitiff a dirge of death, because he is the son of death, and his mear is unquenchable fire; he is an enemy of the light, and a friend of darkness. He hath laboured for us, hath always bound himself unto us, hath gotten us many followers; let us therefore pay him the due hire of all his labours. But what other reward have we to bestow upon him, but that eternal unquenchable fire, which is prepared for us and our consorts? He is ours, because he was apprehended in our service, full of sin and iniquity. Why do we stay? Why stand we here idle? Come let us bind him hand and foot, & cast him into utter darkness, where shall be weeping & gnashing of teeth. Come let us prefer him to plagues and punishment enough, and never be there peace with him. For what other end do we stay, but to see his wretched soul separated from his body, that passing out we may receive it, and together draw it to the bottomless pit of hell, there to remain in unspeakable torment for ever and ever?  
Now hear how in thy discomforts they comfort thee.  
O wretched, poor, and miserable man, since those pleasures which thou hast followed in thy whole life have forsaken thee, not thou them, since unwillingly, & for fear of punishment, thou turnest unto God, & fearest any longer to serve the world, which thou wouldst not do, if yet thou hadst any hope, to live any longer. Every man hath his time appointed to die, and this is thy time, for thou shalt die, and not live. Look a little upon the multitude of those sins, which as yet thou hast never confessed unto God, which as yet have never touched thy heart with the least contrition that may be: how dying canst thou for shame confess them, when living and in health thou wouldst never? Look upon the small number of thy good works in respect of thy wicked, and how mean a proportion thy good deeds carry, to the infinite joys of the elect. Look upon the severe justice of a just judge, which requireth a straight account, even of an idle word. In the whole race of thy life thou hast persecuted God, and now thinkest thou that a momentary repentance can win him to mercy? No, no, never doubt but that thou art surely ours, for in our service thou wert apprehended, day and night thou hast served us, yielded to our suggestions, thou hast performed the works of darkness, gotten us many souls, greatly enlarged our kingdom. Come therefore, come into that furnace of fire, into a land of burning pitch and sulphur, where we may give thee the due reward for all thy labours, make thy condition like ours, for like lords, like servants.  
O wretched creature that thou art, why didst thou yield to our persuasions? See he ere the reward that thou hast for it, and see the company that thou hast made ch●●ce of, with whom thou must for ever burn in hell fire. O thou proudest amongst men; Why art thou not now proud? Why takest thou not from other men, that is not thine own? Why revengest thou not thy wrongs? Why dost thou not give thyself to gluttony & drunkenness? Why art thou not sorry for another man's felicity? Where is thy immoderate appetite to libidinous pleasures? Where thy inordinate love of riches? Where are thy precious garments and ornaments? where thy dainty fare, thy plays & sport? Thy immoderate joy, how it is vanished, whether is it departed from thee? 
Luk 16.  Remember that thou in thy life time receivedst thy pleasure; thou hast played enough, thou hast eat and drunk enough; there is no rest for thee after death, no pleasure; Thou art ours, let God take thee out of our hands if he can. Come therefore, come with us, into the land of misery and darkness, where is no order, but everlasting horror, where thou must remain for ever and ever.  
Now hear into what despair of salvation thou fallest by these devilish insultations, saying:  
Truce till to morrow, o truce till to morrow: Now at the last I see that I can live no longer, that the last day of my life is come, which cannot be passed; I would stay, but I am compelled to go. The way of salvation is shut up from me, mercy is denied me, and all hope is taken away from me. Now there is no time of repentance, or changing my life, for the devils have compassed me about frighting me with strange & horrible apparitions, who as dogs watch a Hare when she is put forth of her Form, attend my miserable soul when it shall departed out of the prison of this my body, that they may catch it and carry it, to be tormented in hell. O wretch that I am, where shall my soul be this night? Out & alas, hell is my house for ever and ever, there I must dwell; because whilst I daily sinned against mine own conscience, I made myself a fit inhabitant for so infernal a place. 
Psa. 18.4.  The sorrows of death have compassed me, the snares of hell have overtook me. O great God, to what end didst thou make me, and broughtest me into the world? Why was I not carried from my baptism to my grave? It had been better for me never to have been born; and therefore let the day perish wherein I came into the world. Cursed be my creation, and thou accursed Satan, be thou more accursed, with all thy hellish rabble, all thy suggestions; cursed be the earth that bred me, the womb that bore me, the parents that begot me; cursed be every creature upon earth.  
What is that (my friends) you talk together? Do you not counsel me to confess my sins? Do you not tell me that the mercy of God is great? That is true I confess, but yet my sins are greater than that they can be forgiven; by the just judgement of God I am condemned: what he hath written, he hath written, & his sentence is irrevocable. When I was in health and the strength of my body, I could hardly confess my sins, they were so numberless, much less now in this agony of death, the sentence of my condemnation being pronounced, am I able to do it. O repentance, where art thou? By the just judgement of GOD hereafter I can not repent; when I might I would not: now I would I can not. All ye that are present (my friends) learn to be wise by my fall, and defer not your repentance till your dying day, lest doing as I have done, ye suffer as I do. Remember my judgement, such shall be yours also; mine to day, yours to morrow: happy is he that by other men's harms can learn to beware. For ever farewell my friends, and again, and again far ye well. Behold, the devils take hold of my miserable soul, and carry it with them into hell. 
Isa. 30.10  I go to the gates of the grave, I am deprived of the residue of my years; I shall not see the Lord in the land of the living: I shall see man no more among the inhabitants of the world.  
Now hear how God upbraiding thee with his benefits condemneth thee.  
O wretched man, of no worth, unprofitable worm of the earth, what could I have done for thee, that I have not done? I created thee not a stone, a tree, a toad, a bird, nor any other creature, but a man capable of reason, according to mine own image & similitude; and forsomuch as I made thee like myself by nature, it was thy part to have done thy best endeavour to make thyself like unto me by will; which forasmuch as thou hast not conformed to my will, thou hast profaned my similitude in thee. Nevertheless, though thou lovedst me not, I loved thee; yea, thou displeasing me, I so loved thee, as to work that in thee whereby thou mightest please me; being proud, thou didst contemn my commandments, but I thus contemned, ceased not to love thee though thou wert proud; but to the end I might recall thee unto me, I gave thee my law and my faith. To thee I sent my preachers; nay, for thee I once appeared visible to the world in the flesh of thy mortality, and from the abundant plenitude of the kingdom of heaven, I descended poor upon the earth: I raised the dead, gave sight unto the blind, reduced the wanderers, and justified the wicked. Three and thirty years being seen upon the earth, and conversant with men, I refused not to serve thee, and to procure thy salvation; by preaching, by labour, by watching, by fasting: and that I might take away thine infirmities, I willingly became weak; for thee I was sold, betrayed, bound, spit upon, hoodwinked, buffeted, scourged, crowned, crucified, derided of all, drank vinegar and gall, and that I might be the death of thy death, for the nocent I died innocent. For thee base worm as thou art, I powered out, not my gold, nor my silver, but my precious blood; and for the redemption of so base a worm, I spent my most precious wares, yea I spared not myself, but I willingly offered me wholly to redeem thee: all my members I gave to the redemption of thee, but thou hast employed all thine to offend me; for thee I gave mine eyes to weeping, whereas thou hast given thine to behold the vanity of this world; I gave mine ears to the hearing of wrongs and opprobrious speeches, whereas thou hast given thine to the hearing of detractations and filthy speeches; I gave my mouth to taste vinegar mixed with gaul, whereas thou hast given thine, to gluttony and lying, and blasphemy; I gave my hands and my feet to be fastened with nails to the cross, whereas thou hast given thine, to murder and the spoil of the poor; I gave my heart to be wounded with a lance, whereas thou hast given thine to the delights and pleasures of this life.  
I have loved more thy salvation, than mine own glory with men, whereas thou hast loved more a vile & base creature, than thy Creator; to whom if thou be indebted for thy creation, how much dost thou owe me for thy recreation, thy redemption ● If thou did dost owe thyself unto me, when I gave thee to thyself, thou shouldest twice owe thyself unto me for restoring thee to thyself, when thou wert lost: Because thou wert both given and restored to thyself, thou dost owe thyself wholly unto me, once and again to me I say, who gave thee thy life, thy senses, thy understanding, who made thee, & made thee good, gave thee thy being, and thy well being. Neither was it enough for me, to offer myself for thee an oblation to God my Father, but that I must-everie day offer myself unto thee, to be seen and kissed and handled, yea eaten too by a lively faith, though not carnally. Coming into the world I gave myself unto thee as a companion, 
jam. 1.17.  more stricken in years as thy sustenance, dying as thy prize, reigoing as thy reward. What better thing could I, even I, from whom every good gift, and every perfect gift cometh, bestow upon thee than myself? What should I say more? 
Tit. 3.5.  My Angels I have given unto thee as thy guardians, but thou contemnest their charge. By the washing of the new birth I cleansed thee from all thy sins; I have instructed thee in my faith; having often died a spiritual death, I have often raised thee; and justly deprived of the kingdom of heaven, I have restored thee to thine ancient inheritance; I have often spared thee, and thou fallest the more often; I have opened Paradise unto thee, and thou wouldst not enter; I have offered thee my grace, and thou hast neglected it. I have a long time forborne thee sinning, being ready to receive thee repenting, 
Psal. 147.20  and yet by all these testimonies of my love, thou hast not turned unto me. 
Matt. 11.21.  I have not dealt so with every nation, neither have they known my judgements. If these things had been done in Tirus and Sidon, they had repent long ago in sackcloth and ashes. What could I have done more for thee that I have not done? Tell me o mortal and passable man; what hast thou ever suffered for me, thy Creator, thy benefactor, who being impassable and immortal, have suffered and died for thee? and yet thy reprobate heart obdurate, and obstinate, so great benignity, so fervent love, so vehement a lover hath not mollified. I that so loved such a one freely without desert, how, yea how without measure did I deserve to be beloved again, especially considering that when I was not beloved, I first loved thee?  
For these and other innumerable benefits bestowed upon thee, though thou canst never yield sufficient thanks, yet I required no other at thy hands, but that thou wouldst return love for love, and that for my sake thou wouldst tender thine own salvation, and abstianes from those sins which I hate. What I commanded the● was no way beneficial to myself, but to thee only that wert commanded, for I had no need of thy goodness, but thou of mine. But thou nevertheless hast returned me hatred for love, and evil for good; yea thou hast fallen from me to the devil thine enemy, ungrateful and inconsiderate of thine own salvation, and of thine own accord hast bound thyself to an unjust tyrannical lord & master. Nevertheless all these thy foresaid wrongs and ingratitudes, I have patiently borne, I have a long time attended thy leisure to have mercy on thee, being always ready to forgive, if in any indifferent time thou hadst come unto me, yea and to that end I called thee, and in a manner entreated thee, whilst I stayed at the door of thy mind knocking and calling thee, Turn unto me, and I will turn unto thee; & yet thou wouldst not hearken unto my voice. It is therefore just and necessary, that thou that contemnest me in thy life time, shouldest be contemned by me being dead. And therefore departed from me thou accursed into everlasting fire, which is prepared for the devil and his angels, there to remain for ever and ever.   

CHAP. VII. Of the pains of hell.  
IT remaineth (my dear brother) that thou hear what punishment, in that bottomless pit of hell, worthy thy wickedness, thou wert, or yet art to endure, except in time by repentance thou avert the sentence of so severe a judge.  
First, thou that hast not sinned but willingly, in hell shalt endure all manner of torment unwillingly. There shall be unspeakable variety of tortures and miseries, intolerable torments, and eternity without end: the affliction both of body and soul shall be divers, bitter and everlasting. Because thou hast committed divers sins, therefore thou shalt suffer divers punishments; for every sin thou hast here committed shall have a torment answerable thereunto, and according to the measure of thy offences shall the retribution of God's vengeance be; such as thy sin hath been, such shall be thy pain. For notwithstanding the fire of hell be one and the same (for by a metaphor of fire doth the Holy Ghost especially express the torment of hell unto us) yet it burneth and tormenteth not all the damned after one manner: As even in this world many live under one and the same Sun, but yet all do not equally feel the heat thereof, because 〈◊〉 are not alike in the quality and constitution of their bodies. And as with one and the same fire straw doth otherwise burn than wood or iron; so there in one and the same fire, there is not one and the same heat, because what here the divers quality of the body worketh, there doth the diversity of sins the same.  
But touching this fire of hell, forasmuch as it is but a metaphor, which the holi● Ghost useth to express 〈◊〉 to us the greatness of the torments that there are, an● no material fire, as some 〈◊〉 dream, give me leave, as the spirit of God herein humbleth itself to the capaci●● of man, so to express by this material fire that thou seest and feelest, at the least some shadow of those torments thou shalt feel in hell. For notwithstanding it be beyond the capacity of man to conceive what these torments are, yet by those things we see and feel and can conceive, let us guess at those we know not. The holy Ghost hath compared it to fire, so let me, though I confess there can be no proportion betwixt corruptible & incorruptible things, whether they be good or ill. Nevertheless to the end thou mayest have a taste of this fire of hell; consider with thyself if thou put the tip of thy finger into this visible material fire, never so little time, what misery, what pain, what torment dost thou endure? And yet this our fire, to that everlasting fire, is as a painted fire to a true: In the middle of which our visible material fire, if thou shouldest put thy whole finger, how great a torment shouldest thou endure? how great if thy whole hand, if thy whole arm? how much more great if thy whole body, one whole day together, nay one week, nay a whole year together? From hence gather if thou canst, how unhappy thy soul shall be, which must be tormented in so great, and so durable a fire. Measure by this temporal torment, how intolerable it shall be to thy soul, to endure the heat of that unquenchable fire, on both sides, within and without, & that for ever and ever. For in this doth our material fire differ from that, that ours consumeth whatsoever it fasteneth upon; that where it once taketh hold, it always tormenteth, and reserveth it whole and entire to a pain eternal; that doth naturally yield heat and light, this unspeakable heat with palpable darkness.  
In this for ever and ever desolate land of burning pitch and sulphur, to the miserable damned souls, there is nothing but desolation, from which desolation there ariseth despair, from despair hatred of God, and blasphemy; eternal terment, continual lamentation, hourly yelling. There nothing can be heard, but mourning and howling and weeping and gnashing of teeth. They that in this life were glutted with satiety, in hell shall be totmented with famine; they shall beg a drop of water, and shall not obtain it. By that they finned, they shall be punished, and in what they most offended God, in that shall they be most tormented. They shall always burn in unquenchable fire, but never die, be filled with stench and glutted with torment, they shall have no comfort, no counsel, no hope of evasion, but the sorrows of death shall for ever compass them. In this life the intermission of pain is some comfort to a sick man, and the fruition of the comfort and conference of his friends; but in hell (for the greater increase of torments) there is no interruption, but an eternal continuance thereof, comforts cease on all sides, and plagues and punishment gather strength. In hell there is no redemption, no ease of pain. In the world fear hath no grief, nor grief fear, because fear afflicts not the mind, whe● it gins to suffer what it did fear; whereas they that are condemned to the torments of hell, in the midst of their punishment suffer grief and sorrow, and with the extremity thereof do ever fear; inasmuch as what they fear, they do incessantly bear, and again what they bear they incessantly fear. The inflicting of the punishment is the augmentation of the fear.  
All things in the world as ●vel good as evil, are mingled with their contraries, and attain not to the highest degree of perfection, but that they always may be increased and diminished, and possessed more or less: but in hell all evils are in the highest degree, never mixed with their contraries, but yet every man as he hath sinned more or less, so he suffereth. There is extreme sorrow, extreme misery and desolate on in all things, in the body and the soul affliction in the highest degree, fire unquenchable, heat immitigable, the worm immortal, stench intolerable, sorrow comfortless, horrible darkness, fearful spectacles, confusion of evils, and desperate despair of all goodness whatsoever. The damned have in their eyes weeping and lamentation, terror in their ears, stench in their nostrils, gnashing in their teeth, groaning in their voices, bands in their hands and feet, and intolerable heat and torment in all their members. As if thou shouldest set before thine eyes any man, that as well in the very apple or sight of his eyes, as in all his other members, on both sides, both within and without, hath a hot burning none fastened, insomuch that neither the marrow in his bones, nor his entrails, no not the least part of his whole body be freed from torment, or feeleth it less than the very apple of his eye: what? wilt thou not confess such a one to be in great extremities, and strangely to be tortured? And yet what is this one torment to the multitude and magnitude of the intolerable torments of one damned man, upon whom millions of miseries do fall besides this?  
The torment of one damned creature is so great, that if it were divided equally among all that have been, are, and shall be, and every particular man should bear his own particular punishment, yet so great would the torment of every one be, so great the grief, and so horrible the punishment, that it would far excel the torments of all the martyrs in the world conferred upon one, and all the evil that can be seen, felt, or understood. The punishment therefore of one damned soul can not but be very great, which being distributed into innumerable multitudes would be nevertheless insupportable. The eye hath not seen, the ear hath not heard, neither hath it entered into the heart of man, what God hath provided for those that offend him. All the punishments, afflictions, & torments which may be thought of in this life, if they be conferred to the least pain of hell, are solaces and comforts, and a damned creature would rather choose to endure them all a thousand years, than to be tormented with the torments of hell one day. What punishment thinkest thou will God require there of those he hath forsaken, if here so strictly he correcte●h those whom he loveth? If here in this life he so scourge his chosen children for their trial, how will he torment the reprobate for their punishment? If the devils do so much afflict holy men, as iust Lob & divers others, notwithstanding they can do no more against them than God doth permit them, how much will they afflict those whom God hath delivered unto their hands for ever to be tormented? O what will they be in their torments, if the very sight of them be intolerable? They are never weary with torturing, neither doth a sinner die in his torments, but as he shall be tormented without end, so shall he be compelled to live in pain without end.  
For if gold shine in the fire and is not consumed by it, and the mountains in Sicilia from the beginning of the world unto this day burn with continual fire, and yet continue whole and entire; if the Salamander can live in the fire without pain; how much more possible is it that the body and soul may feel the pain of this fire, and yet always live? Again, as the soul giving life unto the body can suffer grief, but yet can not die; even so whilst the body hath put on immortality and incorruption, the soul with the body shall always be tormented, but not consumed: for by a fire unquenchable (which in a moment, in the twinkling of an eye is able to consume the greatest hill that is) a sinner shall not be extinguished nor consumed, but ever there shall remain and abound something in him to be extinguished.  
And because there is no true life, but where a man lives happily; and where an unhappy man is not permitted to die, in him death itself dies not: therefore a sinner that hath both lost his well being, and yet hath not left essentially to be; that is ever dead to eternal life, and for ever living to eternal death, is compelled daily to suffer both death without death, and want without want, and end without end. So he dies that he may always live, and so he lives that he may always die; so he decays as that he may always subsist, and so he subsisteth that he always decays; so he is ended, that he is without end, and so is he with an end, that he is never ended. And he whose dead life was here in sin, there his living death is in pain. There he desireth only death, which here he so much hated; he seeketh death, and findeth it not; he desireth to die, and death flieth from him; here it is unwillingly drawn forth of the body, there in the body it is unwillingly detained; the death of nature doth violently drive the soul out of the body, the death of hell more violently detains it in the body: of both deaths that is commonly had, that the soul suffereth of the body what it would not.  
What end of years may be imagined, so it be finite, to the damned is exceeding comfortable; but out and alas, in hell there is no redemption; neither was there ever any man known to have returned from thence: for hell is so deep, that no man may ascend from thence; so close, that no man may get out; so kept, that no men can escape; he that is once gone thither, can no more return; that is once entered, can never get forth: whom the justice of God hath once drawn to punishment, the mercy of God never reduceth unto pardon.  
It belongeth to the justice of a severe and rigorous judge, that there be no end of revenge given unto them, who so long as they were in health would never make an end of sinning; that there they should never want punishment, that here would never want sin; who make an end of sinning, because they must make an end of living; whereas, if they could, they would have lived without end: for they make manifest, that they would never have been freed from sin, because they never gave it over so long as they lived. Again, it is fit and requisite, that according to the delight of sin the bitterness of their torment should be measured unto them, not only which the wicked have had, but which they would have: for God doth not only consider the outward actions, but he likewise examineth the inward wills. Since therefore out of the corruption of their own wills they have given no measure to the delight of sin, nor ever could find so great delight in sin but that they would have greater, therefore God (who considereth the heart, not the outward action) inflicteth punishment, not according to the delight received, but sought after; that the time of their torment for sin might be infinite, who were infinitely delighted therein. Again, forasmuch as there is a proportion of greatness between the offence and the party offended, therefore sin, whereby God infinite in goodness and majesty is offended, must necessarily be judged infinite, and deserveth an infinite punishment; infinite in continuance, not in pain or torment: for the finite capacity of a creature is not capable of what is infinite; whom likewise the Lord (who detaineth not his mercies when he is angry) punisheth not according to their desert, for he is merciful, and taketh no delight in their affliction; but yet because he is just he is never pacified from revenge. For as they that forsake life, run into death, so they that fear not to offend, and to forsake him that is good in the highest degree, deserve in the highest degree to be punished; and they are made worthy of eternal evil, who destroy in themselves that good that might have been eternal. As we see that a temporal or transitory punishment brings a death which is perpetual, a temporal treason a yoke of perpetual servitude; a disease is taken in a short time, which a man perhaps shall never shake off: so the sins of the damned have an end, but yet their punishment for sin is deservedly endless, who are sorry they have sinned, & yet cannot but sin  
And though God be merciful and willing to pardon all sins whatsoever, yet when he punisheth the reprobate for their sins, he leaveth not so much as an idle word, nay thought, unpunished; and they that are debtors for great sins, being condemned, must pay the uttermost farthing. And as he that hath his arm bound can do nothing with it; so out of the bitterness of the pain, not the love of God, they have a willing will to rise from their sins, but yet being forsaken of God. Which will of theirs though it have lost the effect of power, be not able, yet it hath always the affection to sin, and though they cannot sin, yet they lose not their will to sin. For it is true that death separateth the soul from the flesh, but yet it changeth not the purpose of the soul. For as with the elect the good will of a man is turned into glory; so with the reprobate their ill will is turned into punishment; and that shall be a torment in ●hell that was a sin in the world.  
As they that have offended their king are banished their country; so the damned for their offence committed against God, are banished Paradise; to whom though all the aforesaid torments are intolerable, yet if a thousand hells were added thereunto, they are nothing to that Paradise, that glory they have fit: For to the damned it is a far more grievous thing to be excluded from glory, and to be deprived the grace of God, and to endure the hatred of a merciful Creator, and to have an omnipotent God their adversary and enemy, which is so unspeakable a torment unto them, that if no pain at all did outwardly afflict them, this only were sufficient. For they see that for a momentary delight in sin, they endure unspeakable punishment, and for the love of their temporal goods, they have lost eternal; who nevertheless by a short repentance, might both have attained these, and by not sinning have avoided the other. And if the worm of one sin never dying do so afflict in this life where all hope is not taken away; how much more doth the worm of so many sins in that eternal desolation afflict and torment? whilst the wicked do daily behold, as in a glass, all the evil they have committed, all the good they have omitted. For as a merchant when the Fair is ended, is not only sorry for that gain which ●he hath lost, but for that also which he might have gotten, but yet neglected it; so the damned are not only sor●ie for their sins committed, but for their good works omitted; for all which they then repent, though it be an unprofitable and unfruitful repentance, because now they find no mercy, that lost the fit time to attain it: But after a hundred thousand thousands of years, their torments shall still be iterated, as if they had never suffered any thing, and so without end they shall remain in that place of horror for eue● and ever.  
Who can, 
The conclusion.  relating these things, refrain from tearest who can hear them with dry cheeks? These are horrible things to think upon terrible to relate, and grievous to behold; how hornrible then, terrible and grievous are they to endure? For if they be terrible to hear, what will they be to seek 〈◊〉 If the very fear of this punishment do here so much afflict thee; what will the intolerable suffering of them do there? It is a horrible thing to fall into the hands of the living God; into a living death and a dying life. But thou (my dear brother) thinkest not of these evils; but like a man secure thou hast'nest unto them, and thou wilt prove them, before thou wilt think of them. But yet to prevent this, lest thy beautiful members should be fuel for that unquenchable fire, descend in thought whilst thou art huing into hell, lest thou descend thither body & soul when thou art dead: study therefore both to fear this, and fearing it to avoid it. For what good will the foreknowledge of these things do thee, if thou avoid them not? Now therefore whilst it is possible in a short time, if thou turn unto the Lord, to escape all these afflictions and torments, and to enjoy beside that eternal happiness, which is prepared for his saints; why deferrest thou? why stayest thou? and takest not hold of the mercies of God before thou go, and return not, to a dark land, covered with the shadow of death, a land of misery, mourning and lamentation, where is darkness and death and no order, but everlasting horror: from which Christ jesus our Lord and Saviour save and defend us, Amen.  
By this and much more that may be spoken, 
The conclusion of the fifth part.  thou plainly seest (dear brother) how much it stands thee upon whilst thou hast time, to turn unto God. Wherefore thou that wouldst not stay whilst thou wert well, return whilst thou haft time; and thou that wouldst not stand when thou wert upon thy legs, now thou art fallen rise again. What sins soever thou hast committed in thy youth, bewail, with tears wash away the spots of thy forepast life; what thy works have polluted, let thy lamentations purify. As a new borne babe, 
1. Pet. 2.  desire the sincere milk of the word; return as a little child into the lap of thy mother, the eternal wisdom of God, and suck the teats of his divine mercy, that so thou mayest grow unto salvation, & taste how sweet the Lord is. Be sorry for what is past, endeavour to avoid what is to come; which that thou mayest do, in all thine actions remember thy last end, and thou shalt never sin. Labour by so much the more to recover that thou hast lost, by how much the more thou haft endamaged thyself by sin. Thou that knowest thyself to have committed things unlawful, endeavour likewise to abstain from some things that are lawful; thou that hast committed things forbidden, forbidden thyself things granted, and reprehend thyself in small matters, who hast offended in great.  
Thou must every day by little and little banish vice. First determine one day to abstain from gluttony and luxury, which (by the assistance of God) shall succeed well; which day being happily ended, resolve with thyself to continue two days together, and it shall succeed more easily, than a whole week, than a month, at the last the grace of God preventing thee, and following thee, it shall be no difficult matter for thee to spend whole years in abstinence and continency: And if every year in this manner, thou quit thyself but of one sin, in a short time thou wilt grow to be a perfect man in Christ jesus. For by this means, thou shalt every day root out thy sins, and grow in goodness. For not to profit in the discipline of manners, is to wax worse and worse; not to go forward, is to go backward. When the mind of a man endeavoureth the bettering of itself; the ship saileth as it were against the stream, which if it once cease to ascend, without labour it is carried downward; for in ascending is pain, in descending idleness. Even so, except by ascending from virtue to virtue thou go about to attain the top of righteousness, tumbling from one sin into another, thou fallest into a headlong downfall. Take heed therefore lest after repentance thou please thyself too much, and being secure thou live more loosely, but rather be the more wary, and settle thy salvation in the haven of tranquillity, and though the grace of God give thee daily victory, yet it taketh not from thee matter of combat: but lest thou shouldest wax proud, as if the battle were at an end, the mercy of God protecting thee, always remaineth to assist thee, that how often soever thou overcome, thou shouldest never cease to fight, always thinking, that there is somewhat behind that thou shouldest overcome, until that which is perfect happen unto thee, and thou be quit of that which is imperfect in that perfect glory of happiness. Amen.    

The Sixth Part of the exhortation to repentance.  
Against despair of remission of sins.  

CHAP. I. That we are all sinners and have need of the mercy of God.  
SIXTLY and lastly, thou wilt say perhaps that thine iniquity is greater than that it may be forgiven, and therefore being sure of thy damnation, thou takest no care to repent. Res. I cannot but congratulate thy happiness (my dear brother) and give thanks unto God, that thou art not as many other men are, who daily sin, yet know not that they sin; who always do wickedly, and are never touched with that they have done; who as it were blindfold run the race of their life, and never know what state they are in till they feel the punishment. For what thing can be more unhappy, than for a man not to know his own unhappiness, & among all the dangers of this life to feel no grief, no infirmity, to be ignorant of his own disease? Even so there is nothing more dangerous, than not to know when we sin. There is now in thee the beginning of salvation, in that thou acknowledgest thine own sins: Thou hast made no small journey to eternal felicity, in that thou knowest thine infelicity; Now thou appliest thyself to inward purity, in that thou deniest not thine inward pollution and impurity. For by so much the more precious is a man in the eyes of God, by how much the more contemptible he is in his own eyes. Not to think thyself a sinner, is to make thyself the greater offender, and thou wert much to be bewailed, if thou didst not bewail thyself. The God of mercy and compassion preventing thee by pitying thee, setteth before the eyes of thy mind thine own sins, and foretelleth thee what danger there hangeth over thy head for them in time to come, by all means that may be ministering occasion of thy conversion, that at the least by the fear of punishment thou mayest turn unto him, since thou wilt not do it for the love of himself, and so by little and little thou mayest turn thy servile fear into filial love. If GOD would strictly punish thy sins, he would not present them to thyself to bewail them. For to that end doth he offer them to thine own view, that thou mayest be sorry for them, and by true repentance blot them quite out of sight. This is the mercy of God preventing sinners, to the end they may arise from their sins.  
There is no man so circumspect, but that he sometimes falleth into sin, and therefore God knowing our weakness, hath provided a medicine against this necessity, which the infirmity of the flesh is subject unto. It is a human thing to sin, but a devilish thing to persist in sin. So long as we bear about us this frail body of ours we can not be without sin; no man can say, My heart is clean, I am pure from sin. 
1. joh. 2.  But if we shall say we have no sin, we deceive ourselves, and the truth is not in us, because we all have offended in many things. He cannot be in the world without sin, that came into the world with sin; he that is conceived in iniquity, cannot live without iniquity; for in this flesh of sin, no man can challenge a freedom from sin. No man lives without it, no not the infant that is but a day old: 
job 15.15.  the heavens are not pure in the sight of God, and he found no steadfastness in his saints; 
Ps. 143.2.  In his sight shall none that liveth be justified. We every day descry in ourselves many sins, and yet cannot know how often we sin. For who can understand his faults? and therefore it followeth, 
Ps. 19. 1●  Cleanse me o Lord from my secret sins. Forasmuch therefore as there is no man which hath not sinned; he only is blessed, 
Psa. 32.2.  to whom the Lord imputeth no iniquity, and whose sin is covered. Let it be sufficient to us to the attainment of all righteousness, to have him propitious unto us, whom only we have offended. Whatsoever he hath decreed not to impute unto us, is as if it never had been, for who shall accuse-them, whom God hath absolved? Nevertheless lest any man should please himself as being innocent, and so by extolling himself should fall the more, he is put in remembrance that he sinneth daily, in that he is commanded to pray daily for his sins, saying; Forgive us our trespasses, as we forgive them that trespass against us.  
When a man heareth a sentence out of the Word against covetousness, being pricked in heart, he hateth that covetousness, he commendeth the contempt of all things, and he accounts no more of gold than of the dust; but so soon as his mind shall behold what it may desire, he forgetteth that which before he commended. We are many times freighted with our sins; and we confess them unto God, but presently we return to the same sins again: for the most part we repreliend our own lives, and yet we gladly do that which we reprove in ourselves. The spirit raiseth us up to righteousness, and the flesh bindeth us to the custom of sinning; the mind withstandeth the delights of the flesh, but presently with the delights thereof it is captivated. Woe be even to the laudable life of men, if they should be judged without mercy; because they many times offend God with that whereby they imagine they please him: for many times our righteousness being brought to the touchstone of his divine justice is unrighteousness; and that is loathsome in the sight of a severe judge, that shines in the eyes of him that doth them. 
Esa. 64.  All our righteousness is like a menstruous cloth. If our life should be strictly examined, in that fearful examination none should be found just. If God should only show severity, and in his judgement should not add mercy; if he should observe our iniquities, and not pardon our transgressions, no man could expect the glory of eternal felicity, no man could endure the rigour of so strict an account. If the mercy of God were not extended over all, no man could ever be saved; for a● their own merits could not create them, so their own righteousness can not save them: for whosoever is saved, must be saved by the mercy of God, and not his own merits.  
Perhaps it was good for thee, as to such as are proud, that thou hast fallen, to the end, that thou that were carried by pride beyond thyself, to which condition, by sin thou wert obnoxious, by thy fall thou mightest be put in mind of thyself, and being taught to know who thou art, lay aside the pride of thine own presumption. And as for a little dirt thou makest not clean thy garment, but thou stayest until it hath gathered more filth; so thou art fallen into greater sins, that thou mayst cleanse thee of thy less. For a great offence by how much the sooner it is known, by so much the sooner it is amended; but a small fault, whilst it is thought to be none at all, is so much the worse, by how much the more securely it is kept in use, and at the last a mind accustomed to small sins, feareth not to commit the greatest; and by so much the more is he careless in great sins to fear, by how much the more he hath learned in light, by not fearing to sin. Wherefore (dear brother) distrust not, faint not, despair not: thou art fallen, but thou mayest rise again; thou hast offended God, but by repentance thou mayest please him again. He gave thee commandments that thou shouldest not sin, and yet he hath given to thee sinning the remedy of repentance, that thou mightest not despair: for how much soever thou sinnest, God will pardon if thou do repent.   

CHAP. II. That there is no sin so great, but by true repentance it may be pardoned.  
BUT perhaps thou wilt say, I have offended God more than any man, and my sins are more in number than the sands of the sea: many of my sins are of that nature of which S. Matthew speaketh in his twelfth chapter: If any man sin against the Holy Ghost, he shall not be forgiven neither in this world nor in the world to come. My iniquity is greater than that it can be forgiven. Res. My dear brother, thou liest as Cain did: 
Gen. 4.  the piety of God is greater than thy impiety, his mercy greater than thy misery; and therefore doubt not but thou mayest obtain pardon for thy sins, because the goodness of GOD overcometh the malice of man. All the sins that have been committed from the beginning of the world unto this day are finite both in quality and number, but the mercy of God hath neither number nor measure, and therefore it far exceedeth the number and greatness of all our sins. God can pardon more than man can sin. All sins, if they be compared to the mercy of God, are as a drop of war●● to the whole sea, and as a spider's web, which when the wind bloweth vanisheth away. Thou seest the greatness of thy disease, but not the power of the Physician; and therefore thou despairest of pardon, and comparest the mercy of God unto thy sins. To despair is nothing else than to compare God to our sins. If God, being overcome by the greatness of our sins, can not forgive, thou detractest from his omnipotency; if he will not what he can, thou makest him a liar, in that he will not perform that which by the mouths of so many his Prophets he hath so often promised unto us, saying; I, even I am he that putteth away thine iniquities, 
Esa. 43.25  and will remember them no more: Put thou me in remembrance.  
I despair more of thee because thou despairest, and thou condemnest thyself more by despairing than by all the sins thou hast committed. Thou undost thyself for ever, if with the father of mercy thou have not recourse to the remedies of repentance. It is the death of the soul to commit any sin, but to despair of pardon, is to descend into hell itself: and therefore judas is said to offend God more, in that he despaired of mercy and hanged himself, than in that out of malice he betrayed him: for despair maketh a ma● accursed, and unworthy the protection of God.  
But lest thou shouldest gather from hence, that God will not pardon thy despair, and thy greater sins, but only thy lesser, hear what he saith in the three and thirtieth of Ezekiel; At what hour soever a sinner repenteth him of his sins from the bottom of his heart, I will put out all his wickedness out of my remembrance. He excepteth no manner of sins, neither little nor great; for he that died for all, can pardon all: only be thou sorrowful and turn unto God, and he is ready to forget and to forgive. If thy sins are many and great, the mercies of the Lord are more in number and greater than they. God will be merciful unto thee, and according to the multitude and magnitude of his mercies will he pardon the multitude and magnitude of thy sins.  
Whereas thou objectest unto me that in the twelfth by S. Matthew, Whosoever shall sin against the Holy Ghost, it shall not be forgiven him, etc. I answer, that it is true, That the sin against the Holy Ghost (that is that committed out of malice against the goodness and mercy of God, which is properly attributed to the Holy Ghost) is therefore said to be irremissible, because it directly oppugneth the goodness and mercy of God, which is the beginning of the remission of sins; and so that is excluded whereby sin should be forgiven: as that disease is said to be incurable, which directly taketh away the remedies of the cure. This sin is said to be irremissible, not because it can not be forgiven to him that repenteth, but because he that so sinneth, doth either despair, or presume of the mercy of God, and so addeth sin unto sin, and never repenteth: and so being obstinate in his wickedness, as seldom or never he comes to repentance, so seldom or never he obtaineth remission of his sins. But yet we are not to despair of any sinner whatsoever, so long as he liveth, and the long sufferance of God expecteth him to repentance. He is a Pagan or a jew to day, may he not be a Christian to morrow? He is an heretic to day, may he not be a true Professor to morrow? He is a Schismatic to day, may he not embrace the peace of the Church to morrow? We are not therefore to despair of any man, so long as he remaineth in this life, because sometimes that repentance which by the diffidence of our age is deferred, by more mature counsel is perfected. Whilst we are in this life, there is no sin, no iniquity, which may not be healed by the medicine of repentance, if it be pure and sincere. What offence can be greater in a man that is sick, than to k●● his Physician? and if this may be forgiven, what may not be pardoned? Christ jesus being fastened to the Cross, prayed for his crucifiers, saying, 
Luk. 23.  Father forgive them, they know not what they do. If there were hope of salvation in those that killed their Saviour, who should despair of salvation? The Lord invited judas that betrayed him to repentance, & to beg mercy at his hands, when he forewarned him of his treason, when he washed his feet, when he called him friend when he took a kiss at 〈◊〉 hands. If then our Saviour di● not only forgive his crucifers, but prayed unto his father for them; if he invited judas to repentance, how much more will he pardon thee if thou do repent? thou that art an adorer of his Majesty, not his murderer; a lamenter of his death, not a derider of his passion; a contempler of his mercies, not a contemner of his infirmities.  
Wherefore (my dear brother) let neither the quality nor the quantity of thy sins discourage thee from the assurance of thy hope; yea, though thou wert guilty of all the sins which have been committed since the beginning of the world, yet ●hou oughtest not to despair, because the goodness of God far exceedeth the malice of man. If thou couldst sin as much as God is good, thou mayest despair, but since that can not be, tho● that despairest of thyself being wicked, trust in God who is better than thyself. Hast thou sinned? repent thee of thy sins. Hast thou sinned a thousand times? repent a thousand times. Repent, for the kingdom of heaven is at hand. GOD would never have exhorted thee to repentance, if his purpose were not to pardon thee if thou do repent. Between repentance and the kingdom of heaven there is no distance of time, but repent thou of thy sins, and instantly the gate of mercy is set wide open unto thee▪ Thy sins make a separation between thee and GOD: which obstacles if by repentance thou take away, thou shalt stick unto God, and be one spirit with him. Yield fruits worthy repentance; contraries redeem with contraries; and thou which before didst that which was contrary to God, do now that which is opposite to the devil.   

CHAP. III. Examples of such as have grienously sinned, & afterwards have been saved by repentance.  
But thou wilt object that in the 7. by S. Matthew: 
Mat. 7. 1●  Strait is the gate and narrow is the way that leadeth unto life, and few there be that find it. And that in the 4. of the first by S. Peter: If the righteous scarcely be saved, where shall the ungodly and the sinner appear? Res. It is true (my dear brother) that few find the way of life; but what is the reason? Doubtless, because few there are that seek it. But every one that seeketh, findeth; that asketh, receiveth; and to every one that knocketh it shall be opened. Who is he therefore that findeth it not? who receiveth not? or to whom is it not opened? Certes, only to him that seeketh not, that asketh not, that knocketh not. The reason why the righteous shall hardly be saved is this, because there is no man found worthy salvation by his own righteousness: for God will not save us by the works of righteousness which we have done, but according to his free mercy in Christ jesus. It is the work of God, not our endeavour, that we are saved: for that little of goodness that is in us, nay which God worketh in us, is nothing, if it be compared to that eternal blessedness in the life to come. Heaven belongs to the righteous only, by the rigour of God's justice; but to the end that all may be saved, it belongeth unto sinners also, by the bounty of God's grace. Christ hath deserved Paradise for us all, and hath restored unto us by his death his father's inheritance. 
Luk. 14.  He calleth us to that heavenly banquet, he will have his house filled with guests; yea, he compelleth the weak, and the blind, and the lame to come in, that it may appear that no man is shut out, from those celestial and eternal joys, the number of the saints of God, being (out of the number of sinners) ever supplied.  
But forasmuch as examples move more than words, there is hope that thou that hearkenest not unto my words, wilt be stirred up by the examples of other men; that when thou shalt see many that were sometimes entered into the broad and spacious way (that would have led them to destruction) afterwards to have found the straightway (that leadeth unto life) thou shouldest not despair to find the same as they did; and when thou seest many unrighteous men by the grace of God justified and saved, thou likewise shouldest not cast away the hope of thy salvation. 
Aaron. Exod. 28. Numb. 15. Marie.  Aaron after his repentance for the molten Calf, was chosen by God to be high Priest. Marry his sister, after she was stricken with a leprosy because she murmured against Moses, by repentance was cured, and received her ancient gift of Prophesying. 
David.  David, who was a king and a prophet, a man that God had found out according to his own heart, and out of whose loins the Messias was promised to come, into how foul and grievous sins did he fall? He received by the mouth of the Prophet Nathan strange comminations of a grievous revenge, and yet all that anger of GOD, with two words he turned into mercy; I have sinned, saith he, against the Lord, and presently the Prophet did not only answer him; The Lord hath removed thy sins from thee; but that spirit of prophecy which by sin he had lost, he recovered again, and for David his servants sake, God turned away much evil from the children of Israel. 
Achab.  Achabs' heart was hardened, he many times contemned the Lord chiding him, he added sin unto sin; 
1. Kin. 21.  and Naboth being slain he possessed his vineyard; yet at the last, being terrified by the threatenings of God, and guilty of his own sin, he repent in sackcloth and ashes, and so provoked the Lord God unto mercy. And the word of the Lord came to Eliah saying; Seest thou how Achab is humbled before me? because he submitteth himself before me, 
Manasseh.  I will not bring that evil in his days. Manasseh exceeded all that were before him in the impiety of his sins, 
2. Chro. 33.  over threw the observation of the Law and the worship of God, and yet after those bloody fins he was reduced to his kingdom and numbered amongst the sons of God. 
Nabuchadnezzar. Dan. 4.  Nabuchadnezzar of all men the proudest, acknowledging no Lord, did arrogate to himself divine honour; and yet God being willing to reclaim him, after he had been seven years a mad man, and lived like a beast, he brought him to himself again, and restored him to his kingdom, who being thus restored, and having thus made trial of the mercy of God, he praised and glorified his holy name. But to omit innumerable examples in the old Testament; 
The prodigal child. Luke 15.  The prodigal child, who had consumed his substance with harlots, being returned to his father by repentance, received not only a kiss from him, but had the fat calf killed, and received his former grace and favour. 
Zacheus. Luke 19  Zacheus a Publican, yea the chief amongst them, made restitution four fold of all he had taken from other men, and received Christ into his house. 
Matthew.  Matthew of a Publican, became an Apostle and an Evangelist. 
Marry Magdalen.  Mary Magdelen consumed the unlawful love of the flesh that was in her, with the fiery zeal of the love of God, and so much favour she found with God, that she was a messenger to the Apostles themselves of the resurrection of our Saviour. 
Peter.  Peter an Apostle and pillar of the Church 〈◊〉 Christ, but he went forth and wept bitterly, and so was received unto mercy. 
Paul.  Paul of a persecutor of the Church of God, became a Doctor, and an Apostle of the Gentiles. 
Dismas the thief. Luke 23.  But that which giveth us greatest hope of remission is the thief upon the cross, who even by his own judgement had deserved death, whose offence was certain, and therefore had deserved both temporal and eternal damnation, who now was condemned to a temporal death, and was near an eternal, and yet at the very instant of death acknowledging Christ, he only said, Lord remember me when thou comest into thy kingdom, and presently it was answered; This day thou shalt be with me in Paradise. To a thief, he promised a kingdom; to one crucified, heaven; and to one condemned, paradise. The grace of God promising was more abundant, than the prayer of the thief entreating; for he promised more, than the thief asked. He that came such unto the cross by sin, see what he departed from the cross by grace: From the prison he ascended to the cross, and from the cross into paradise; from the punishment of his offence, he mounted to the reward of his virtue. But to what end do I produce so many examples, so many testimonies of the mercy of God? There is not a leaf in the book of God, wherein the mercy of the Lord doth not shine, yea the whole earth is replenished therewith. Thou that hearest how many there have been cured of their sins, what receivest thou else but an earnest penny of the mercy of God? Therefore hath the omnipotent God permitted his elect in some fi●● to fall, that as they have risen again, so they that have fallen in the like, should likewise hope to arise, and whom they followed sinning, they should likewise follow repenting. What other thing in all these canst thou see, but the unspeakable mercy of our Redeemer, who hath set those before thine eyes as examples of true conversion, whom after their fall, by repentance he made to live?  
But if yet thou hear me not, and believest not that a sinner can be saved, hear God rather than myself, believe him & not me; he is the truth itself, he cannot be deceived, he cannot deceive. I will not, saith he, the death of a sinner, but that he convert and live. God will not the death of a sinner, who would die for his sins: his will is that his death be fruitful, and by it his redemption plentiful. Yea the very name of jesus, that is, our Saviour, what else doth it promise to a sinner, than mercy and salvation? He came into the world to save sinners, and to free them from that damnation wherewith they were held. 
Mat. 9  The whole need not the Physician, but they that are sick; and therefore he came not to call the righteous, but sinners to repentance: 
Mat. 15.  He was sent unto the lost sheep of the house of Israel. It is not the will of the shepherd, that one of his sheep should perish, who having a hundred sheep, if he lose one of them, leaveth ninety & nine in the wilderness, and seeketh him that he hath lost, until he have found him. Even so it is the will of our Father and our Creator, that not one of his children perish; and if he perish, it is by his own will, not the will of God; for the mercy of God is common to all, granted to every one that asketh, and he offereth himself to every one that seeketh him. No man wants his help but he that refuseth it, and neglecteth the ask of it. Read over the whole life of Christ, and thou shalt find none, that hath ever cried out, jesus thou son of David have mercy upon me, but presently he obreined mercy. He healed the sick, fed the hungry, eased those that laboured, strengthened the weak, cleansed the leprous, gave sight unto the blind, raised the dead, absolved the penitent.  
Wherefore (dear brother) say no more hereafter unto me, I am proud, covetous, wanton, polluted with all manner of iniquity, and therefore I cannot be saved. I will not have thee allege these or the like excuses; thou hast examples of all sorts, thou mayest fly unto what haven thou wilt. If thou have fainted in thy faith, look upon Peter: If thou have rob thy neighbour, consider the thief; if thou have been unchaste, look upon Marie Magdalene; and so of the rest, who have fallen into the same sin that thou hast, but yet have not despaired of pardon, as thou dost; and therefore coming with faith and confidence in the merits of Christ jesus, to the throne of his divine mercy, have found more grace and mercy than they had reason, in respect of their own sins, to look for. Be thou likewise by their example as confident as they were, faint not, but by repentance turn unto God. If thou ask the same mercy that they did, doubtless thou shalt obtain the same mercy that they did. Ask, and thou shalt receive; seek, and thou shalt find. The Lord knoweth not how to deny it unto him that with an humble and contrite heart shall beg it at his hands.   

CHAP. FOUR That God denieth not mer●●● him that converteth, since 〈◊〉 inviteth him that is averted from him to conversion.  
But thou wilt say, I consider with myself what a difference there is betwixt God and me, and that I am deservedly excluded from his presence; and therefore despairing to obtain mercy, and accounting myself unworthy to come unto him, I dare not lift up mine eyes unto heaven. Res. God (my dear brother) whose nature is goodness itself, is altogether mild and merciful, and more prone to pity and compassion, than to revenge: he is rich in mercy, and bountiful in grace. It is his property always to have mercy, and to forgive, and therefore he cannot deny him mercy that with a contrate heart beggeth it at his hands. He despiseth no penitent sinner, but him that doubreth whether he may ask; for no man hath hoped in him and hath be even confounded: No man in time hath begged mercy, and hath taken the repulse. If God did not hear sinners, in vain had that Publican said; O Lord be merciful to me a sinner. He that judgeth will be entreated not to punish sinners; he that knoweth how much reason he hath to be angry with us, looks that they that have as much reason to entreat, should by prayers obtain mercy at his hands. He will be pacified by entreaty, that knows how insupportable his anger is. He is a witness to himself, that he desireth to have mercy on those that call upon him, in that he provoketh us thereunto. 
Ps. 50.15.  Call upon me, saith he, in the day of trouble, so will I deliver thee, and thou shakebag glorify me. And in another place; 
Math. 7.7.  Ask, and it shall be given unto you; Seek, and ye shall find; Knock, and it shall be opened unto you. If our carnal parents, yea which are evil, can give to their children good gifts, how much more shall your Father which is in heaven, give good things to them that ask him? If thou doubt to come unto God because of thy sins; be confident to come, because of that goodness which as a father he oweth to his son. Be bold with him in whose image thou seest thyself wonderful, in whose similitude surpassing excellent. What fearest thou his Majesty, who mayest gather confidence from thy original? The generous alliance of the soul with God is not idle, and the similitude is a witness of the alliance: Every like doth willingly admit his like into society, and by nature like will to like.  
The Mediator betwixt God and man Christ jesus, made man for men, shewe● himself mild and merciful to men. And lest there shoul● remain unto thee any cause of despair, and to the 〈◊〉 he might show unto the man, what hope thou maie● have with God; God wa● made man, and thy advocare thy judge. He will not deny himself to him that asketh who of his own accord offered himself to him that asked not; & he seeking shall find him, who gave the mean● to find, to him that sought not; and will open to him that knocketh, that stands a the door and incessantly knocketh. The conversion 〈◊〉 a sinner delighteth him, and canst thou converting despair of forgiveness? He desireth more to pardon, ●han thou to be pardoned; to forgive thy sins, than thou ●o forsake them, and to re●ent thee of them. He is more willing to sane thee by his ●ercy, than thou to perish ●y thy sins; thou wouldst ●ie by sinning, but he will not ●hy death, but still expecteth he to repentance. He stands with much love and charity at the door of thy heart, ●rying, 
Pro. 23.  My son give me ●hy heart; and he professeth ●f himself; 
Apoc. 3.  If any man will ●pen unto me, I will come in unto him.  
If a poor man having ●ighly offended his king, hall first be solicited by his ●ing to peace and reconcilement, it is a great argument of his princely benignity now since with great con●●dence a poor man should come unto God, dost tho● fear to be converted unto him, that entreateth thee to turn unto him? and yet not only is not turned from those that turn unto him, but turneth to those that turn from him, and exhorteth them to conversion. 
Eze. 18.31  Why will ye die, saith the Lord, o house of Israel? return and come unto me, 
jere. 3.1.  and ye shall live. And i● another place: If a man put away his wife, and she go from him, and become another man's, shall he return again unto her? shall she not be polluted? But thou hast played the harlot with many lovers, yet turn again to me, saith the Lord. He bringeth in the similitude of a woman that hath been untrue to her husband, and is put away by him, that he may tell us how merciful he is, that he putteth not us away. Thou hast played the harlot with many lovers, yet turn again to me, saith the Lord. See here, he calleth unto him that sinful soul, which before he pronounced polluted, to receive it into the bosom of his pity which is always open, neither doth he contemn a spotted life.  
What tongue is sufficient to express the inward compassion of so merciful a God? What heart is not astonished at the riches of so unspeakable mercy? He is despised, and yet expecteth; seethe himself to be contemned, yet ceaseth not to call. He hath a long time stayed the sentence of revenge from him that contemneth, that at one time or other he may offer his grace of remission to him that repenteth. The Lord deferreth his coming: if he would he had been already come, but yet he putteth off his coming, lest he should find that in thee that he must punish. If he would thy damnation whilst thou wert in thy sins, he could have cast thy soul into hell: it is the mercy of the Lord that thou art not consumed. For whereas thou fearest not God, and yet livest, thou ceasest not to sin, and yet prosperest; what is it else but that the merciful God is willing by long expectation to correct thee, whom by seeing thy sin, he will not instantly destroy? whose goodness that it may overcome thy malice, and patience mollify the obstinacy of thy heart, like a good mother, by flattery he allureth thee unto him, whom he can not recall by threatenings; in that he draweth not from thee his blessings, he suffereth the sun to shine upon thee, as well as upon others, and provideth all things necessary for thee, as well as for others. O the unspeakable mercy of God we sin and he spareth, we offend and he pardoneth; we have offended him in many things, he withdraweth his blessings from us in nothing: whereby he showeth how good a God he is toward the just, who is so merciful towards sinners.  
In the Gospel, even with tears he followeth jerusalem, which by her pertinacy in sinning had procured her own damnation. How often, saith he, would I have gathered thy children together, as the hen gathereth her chickens under her wings, and thou wouldst not? Our merciful Father weary, that he might not save those that were desperately wicked, and dost thou doubt he will not be merciful to thee, turning unto him? There are two arguments in him of his natural goodness and clemency, his longanimity in expecting, and his facility in pardoning; because he both patiently expecteth sinners, and lovingly receiveth penitent sinners: he both by his patience tolerateth the sins of men, and by their repentance releaseth them, that they may return, though late, and be ashamed that they should be expected. Whensoever they are converted, he forgetteth sins past, and he promiseth future amendment. Oh the great patience of God he spareth contempts, pardoneth denials; he seethe thee to sin, and yet he suffereth thee: first he forbiddeth thee to sin, and when thou hast sinned, he attendeth thy repentance to pardon thee. If thy servant should speak proudly unto thee, and turn his back towards thee, thou wouldst no doubt severely correct his contempt; but thou turnest thy back to God, and he turneth towards thee; thou fliest from him, and he followeth after thee; he seethe that his pity and compassion is despised, and yet he yet expecteth thee to pity thee, with all exhortation, bounty, inward inspiration. Thou wilt not do the will of God for thine own good, thine own commodity, how then should he hear thee in the day of thy tribulation praying unto him, when thou refusest to hear him, entreating thee for thine own good? For how often hath God said unto thee; Turn unto me; and yet thou hast not turned? If he would not have mercy on thee, thou wouldst entreat mercy at his hands, now he would have mercy, and thou wilt not; he inviteth thee to repentance, and thou neglectest it. If thou fear not the justice of God revenging, at the least blush at his goodness calling thee unto him; and thou that being stricken couldst have suffered the punishment due unto thy sins, blush at the least being expected; lest whom thou now seest calm and peaceable, thou be not able to behold angry and implacable. For whilst he seethe those remedies which he hath ordained for thy salvation, turned to the increase of thy sin, that love which he hath conferred upon thee, he turneth to thy greater condemnation; that by so much the more he may punish, by how much the more he hath expected.  
Wherefore (dear brother) whilst our merciful God forbeareth thee, whilst he stayeth his hand from revenge, beg his mercy, whose law thou hast contemned: It is lawful for him to ask pardon, to whom it was not lawful to offend. Ask remission of thy sins by prayer, seek it with watching and fasting; do what thou canst, that thou mayest increase in well doing, and by perseverance, thou shalt receive what thou askest: that importunity is pleasing to a merciful God, which is odious unto men. Let the remission of sins be entreated with instant prayer, that that God whom thy sins hath made angry, thy dutiful service may pacify; and he that for thy sins was offended with thee, by repentance may become loving and merciful unto thee.   

CHAP. V That a sinner being changed, God changeth his sentence.  
BUT thou wilt say, God is not as man is, that he should lie, 
Nu. 23.19.  nor as the son of man that he should be changed. And in the 18. of Ezechiel, he saith; The soul that sinneth shall die. This sentence of God is immutable, because God can not be changed. Res. It is true (my dear brother) that that soul that sinneth shall die, because by sin he deserveth eternal damnation: but repentance healeth this death of the soul. Repentance restoreth what sin detracteth; by this the life of grace is repaired, wherein the soul departing, flieth unto the life of glory; neither do forepast sins more hurt him, than forepast diseases and wounds a sound man. Though this soul have sinned, yet it shall not die, because by repentance that sin is blotted out, by which it was obliged to eternal death. The cause ceasing, the effect likewise ceaseth, and God knoweth how to change his sentence if thou know how to change thy life. If thou beleene not me, believe God: The wickedness of the wicked shall not cause him to fall therein, 
Eze. 33.12  in the day that he returneth from his wickedness. And in another place; 
Hier. 18.8.  If this nation against whom I have pronounced, turn from their wickedness, I will repent me of all the plagues that I thought to bring upon them. God who is immutable and impassable, can be affected with no change, no passion, and yet he is said to change and to repent, not according to the verity of the thing, but according to the manner and similitude of man. For as a man is said to change and to repent, when he changeth his counsel, and will not do that evil, which he had purposed to do: So God is said to change & to repent, when he bringeth not upon a man that evil which he threatened. Wherein he changeth not his counsel: for those things which he appointed from beginning, do immutably come to pass; but that thing which of itself is mutable, he altereth as it pleaseth him, as the goodness or wickedness of men require, which argueth no change in God, but in the will of man.  
Hezekiah was sick unto death, 
2. King. 20.1.  and the prophet Isaiah came unto him, and said; Thus saith the Lord; Put thy house in order, for thou shalt die, and not live. Then he turned his face to the wall, and prayed to the Lord, and wept sore: And afore Isaiah was gone out into the middle of the court, the word of the Lord came unto him saying: Turn again, and tell Hezekiah, Thus saith the Lord God of David thy father; I have heard thy prayer, and seen thy tears: behold I have healed thee, and the third day thou shalt go up to the house of the Lord; And I will add unto thy days fifteen years.  
The Ninevites heard jonah the Prophet threatening them; 
jonah 3.  Yet forty days and Ninevy shallbe overthrown: but the men of Nineuie fainted not in their minds, but though they doubted whether the Lord would be entreated, yet they did all fly to repentance as to the gate of salvation, believed in the Lord, proclaimed a fast, and from the least to the greatest put on sackcloth, and sat in ashes, saying, Who can tell if God will turn and repent, and turn away from his fierce wrath, that we perish not? And God saw their works that they turned from their evil ways, and he repent of the evil that he had said that he would do unto them and he did it not. Hezekiah by prayer and tears obtained of God that he recalled his sentence past. The repentance of the Ninevites prevailed with God so much, that he revoked his sentence touching the destruction of that city; & yet neither were they false Prophets, who at what time they had deserved to die for their sins, foretold it; but the great bounty of the mercy of God deferred their death and ruin at that time, which before all worlds he had preordained.  
If therefore these barbarous and heathenish people despaired not, and though their sentence were passed against them, yet fainted not in their hearts; why dost thou, wretch that thou art, despair? why faintest thou? Thou robbest GOD of his mercy, without which kings are not kings, but tyrants. That sentence, The soul that hath sinned shall die, is to be understood of that soul which hath not repent of her sins; as is said of human judgements, That if any man hath done this or that, he shall die the death; and yet always it is to be understood, except the party condemned, by the king's mercy be pardoned. The justice of God is not as the justice of man; in this, by how much the more a guilty man confesseth his fault, by so much the more punishment doth he draw upon himself; but in that of God, by how much the more a sinner accuseth himself, by so much the more doth he find the mercy of God towards him: as God repelleth him that defendeth his sins, so he receiveth him that confesseth them. If thou knewest the power of repentance, thou wouldst not despair of the forgiveness of thy sins: our merciful God doth gladly forget that we are nocent, and he is always ready to esteem our repentance as innocency; for if we repent us of our sins, we have already escaped the rigour of a severe sentence. God imputeth not unto us our former life, so we repent us of it, but seeing our works changed, he gladly changeth his sentence, because he would the life of a sinner, not the death; neither doth he take pleasure in the perdition of souls, but his will is our sanctification. To those that stand, if they fall, he threateneth punishment, that fearing that, they may not fall; but yet he promiseth mercy to those that fall, that trusting thereon, they may rise again: those he terrifieth, lest they presume in their goodness; these he comforteth, lest they should despair in their wickedness.  
As a kind and loving mother threateneth stripes to her beloved son, whom, if acknowledging his fault, he beg mercy at her hands, her motherly love doth easily pardon; so likewise our merciful God, patiented, of great mercy, though he be justly angry with our sins, yet ask pardon, with much facility he is pleased. Can a mother forget her child, 
Isa. 49.15  and have no compassion on the son of her womb? though she should forget, yet will not I forget thee, saith the Lord. A loving mother doth greatly desire the health of her sick son, but much more doth God desire the salvation of a sick soul. Though no human goodness may be compared to the infinite goodness of God, yet forasmuch as there can be no greater example found of affection in the highest degree, than of a mothers towards her son; therefore the love of God towards sinners is compared to a motherly affection. There is no man so inflamed with the love of his spouse, as GOD with the love of thy soul.  
Greater love than this hath no man, 
joh. 15.13  when any man bestoweth his life for his friends. Christ if thou hadst been alone, he had suffered and died for thee, before he would have suffered thy soul to have fallen into the jaws of the devil: For, for whom died he? For the just? Ask Paul: Christ (saith he) died for sinners. If there had been no sin in the world, Christ had not shed his blood: for what necessity had there been that God should shed his blood, but to redeem both thine and the sins of the whole world? The least drop of his precious blood did abundantly suffice for the redemption of all mankind; but yet to the end he might express his great love towards us, he powered out his whole blood for us: he spoke many things, he did many things, he suffered many things to redeem us, though those whom he created with his only word, he could likewise have repaired with his only word. He took upon him our death, that he might give us life; he gave life unto us, he received death from us, and yet not for his own desert, but for us. He came into the land of our peregrination to take upon him what here abounded: reproaches, scourge, blows, spittings in the face, contumelies, a crown of thorns, the cross and death; these abound in our country: to these and the like merchandise he came. What gave he here, for that he here received? He gave exhortation, doctrine, remission of sins; he brought unto us from that country many good things, and in ours he endured many evil. So much his love prevailed, that he would be with us where we were, and where he is, we shall be with him. Where I am, 
joh. 12.26  saith he, there shall also my servant be. What doth God promise unto thee a man? That thou shalt live with him for ever: and dost thou not believe it? Believe, believe, it is more that he hath done, than that he hath promised: It is more incredible that a dead man should be eternal, than that a mortal man should live for ever. Thou art to live with him for ever, for whose sake he is dead that lives for ever: Secure thyself that thou shalt receive his life, whose death thou hast for an earnest penny. And therefore saith S. Paul; 
Rom. 5.10  If when we were enemies, we were reconciled to GOD, by the death of his Son, much more being reconciled, we shall be saved by his life. It is a greater thing to die for sin, than to take away sin. To the reparation of the celestial mansions, not to eternal damnation hath the Lord created and redeemed thee: For if he had desired thy damnation, when thou sinnedst, he had cast thee into hell.  
Hereby thou mayest gather that he delighteth more in thy reparation, than thy damnation: that there is greater joy with him and his Angels for one sinner that converteth, 
Luk. 15.7.  than for ninety and nine just men, that need no amendment of life. Which the Lord himself hath proved by a threefold example; of the lost sheep, which being found, the shepherd with joy laid upon his shoulders, and brought him to his fold; of the lost groat, which being found, she calleth her friends and neighbours saying; Rejoice with me, for I have found the piece which was lost; and of the prodigal child, for whom, being returned to his father, the fat calf was killed, which was not done for that son which continued with his father. By how much the more we are sorry for a thing lost, by so much the more do we rejoice when it is found: and therefore there is more joy in heaven for a sinner that repenteth, than for a just man that needeth no amendment. For a repentance inflamed with love after sin is more acceptable unto God, than an innocency dull & careless with security, by grace: As a captain in the wars loves more that soldier, that after his flight returneth, and valiantly encountereth his enemy, than him that did never fly, and never performed any valorous exploit: A husbandman loveth more that ground, that after the thorns and brambles be digged up, yields a plentiful increase, than that ground which never had thorns, and never gave any increase. If therefore thy tears upon earth be so great a joy to God and his Angels, how great a joy shall thy pleasures in heaven be to them? This is the meat they feed upon, the fruits they are delighted with, if by a true contrition of heart thou mortify thy sins, and by a true and unfeigned repentance turn unto God.  
Wherefore (dear brother) though thou think thyself condemned by God's justice, appeal unto his mercy; for it sometimes cometh to pass, that whom justice accuseth, mercy absolveth, and that punishment which the Lord may justly inflict, he doth mercifully pardon. For those whom God freely created and redeemed, he will not willingly oppress; and therefore if thou repent thee of thy sin, he repenteth him of his sentence: The unchangeable God will change his sentence, if thou change thy life: So shalt thou conquer the invincible, bind the omnipotent, and a fearful judge thou shalt change into a merciful father.   

CHAP. VI That even at the point of death repentance may be profitable to salvation.  
BUT perhaps thou wilt say, I come too late, I have spent my whole life in sin; I am now at the brink of death, and therefore it is too late, at my last hour to turn unto God. Res. Thou art a young man (my dear brother) in the strength of thy years, thou mayest yet live many a year, and have time enough to repent. But yet because there is no man be he never so young, that can assuredly promise to himself to live till night; and a sudden death may every hour of the day overtake thee, wherein despairing thou mayest object this unto me; therefore I have thought good to satisfy this objection, though thou hadst never objected it.  
Whilst thou livest, whilst thou yet breathest, yea when thou liest in thy bed, at the point of death, thou mayest repent, yea and then especially, there is yet hope of mercy, time of forgiveness, place of repentance. God witnesseth of himself, 
Eze. 33.  that at what hour soever a sinner repenteth him of his sins, he will blot out all his wickedness out of his remembrance. He that hath said, he will put out all his wickedness out of his remembrance, hath excepted no kind of sin. Though thou want time to confess thy sins unto God, yet in a moment, even in the twinkling of an cie, he can have time to pardon all thy sins. Thy will is accounted for thy work, and the groanings of thy heart for thy words. If therefore at the hour of death thou cease to be wicked, by repentance thou needest not despair of pardon, because thou art near thine end. For God whoconsidereth the end of all men, judgeth every man according to his end, not his former life; neither doth he respect so much, what we have been heretofore, as what we are at the end of our life. It is no matter how long, but how well a man liveth; neither doth the quantity of the crime, nor the enormity of a man's life, nor the brevity of the time, nor the extremity of the hour, exclude a man from pardon, if repentance in the end be true and perfect. The great and manifold mercy of God is neither limited by time, nor equalled by our great and manifold offences. He that truly repenteth, and is loosed from that band of sin wherewith he was tied, and liveth well after his repentance, whensoever he dieth he may secure himself he goeth to God; he shall not be deprived the kingdom of God, he shall not be separated from the people of God. 
Matt. 20.  For as they that went into the Vineyard to labour at the eleventh hour of the day received a penny for their hire as well as they that began their labour the first hour and did bear the burden and heat of the day; so not only to those that from their childhood do bear the yoke of the Lord is the reward promised, but to the last too, who in the end of their life turn unto God, is the earnest penny of eternal life given.  
The innumerable sins of the Ninevites a short repentance wiped away, and the Publican went presently out of the Temple justified. Marry Magdalen was so great a sinner, that the Pharisey disdained to see her, and yet in a short time she was justified, and cleansed from all her sins. The thief hung upon the Cross, and being instantly to die, despaired not of salvation; he confessed the Lord upon the Cross, and even with the words of his confession he ended his life, and yet the Lord possessed him of Paradise before Peter; and lest any man should think repentance too late, he turned the punishment of murder into a martyrdom. It is true that his repentance was late, but yet his pardon came not too late: he made speed in turning unto God, and God was as speedy in pardoning. These show thee the fruit of repentance, the fountain of mercy, the celerity thereof: for they began late to repent and to do good, and yet by doing it truly, of the last they are made the first, and far excelled those who being sooner were more slow in their proceed. And therefore fear not but that it is likewise as possible for thee to outrun the first, and to be before them in the kingdom of heaven.  
Though thou forsake not thy sins, till thy sins be ready to forsake thee, yet if thou than repent, despair not of mercy; for though thy conversion be short and momentary, yet it shall not be unprofitable. But as he that giveth a cup of cold water loseth not his reward; 
Matt. 10.  so notwithstanding thy repentance be no way answerable to the weight of thy sins, yet that moment of repentance, be it never so small, shall not want reward.  
No man can make any satisfaction unto God, answerable either to his greatness, or to those sins he hath committed against him. Sin deserves a greater sorrow and contrition of heart, than to be lamented even of those that truly repent; for an infinite offence against God requireth an infinite reconciliation: but yet forasmuch as the finite capacity of man's wit is not capable of that which is infinite; therefore our righteousness not sufficing, the passion of Christ supplieth it, which abundantly satisfieth for the sins of the whole world. God for our sins requireth no other price, than the precious blood of his only begotten son: for there is no sin so deadly, but by his death is forgotten & forgiven. 
1. joh. 2.  Christ himself is the propitiation for our sins, and not only for ours, but for the sins of the whole world: for as if some poor and wretched creature being afflicted with a grievous disease should be advised by his Physician to take such physic for his recovery as were beyond his ability to reach unto, and he shall answer the Physician that he is not able by reason of his poverty to buy it, whereupon the Physician out of the goodness of his nature shall reply, saying, Do thou what thou canst, and I will supply the rest; even so our merciful GOD (who much desireth the salvation of thy soul) requireth of thee nothing but what thou mayest do, and yet mayest not do neither without his gracious assistance, the rest out of his goodness he supplieth, and being easily pleased and contented with a little at thy hands, he pardoneth both the sin and the punishment of thy sins. He gives that, that thou shalt give unto him, and is pleased with that which he giveth thee; for his unspeakable mercy towards us, he only requireth this at our hands, To do that which by his assistance lieth in us to perform.  
There is a man of high and eminent honour, whom though according to his worth thou canst not honour, though thou spend all that thou hast; yet thou offendest not, if thou honour him according to thine own ability, if thou do what thou canst, not what he deserveth: So our Lord God, because he is infinitely good, deserves an infinite love and reconciliation, but yet he willingly receiveth the least that we can do, because he knoweth our inability, and therefore refuseth not the least repentance that may be, that proceedeth out of an humble and contrite heart. For if he should not have respect of our weakness, we could never satisfy him for the least of our sins. But he (as the Psalmist speaketh) is merciful and forgiveth sinners, 
Ps. 78.38.  and destroyeth them not, but often times calleth back his anger, and doth not stir up all his wrath, for he remembreth that they are but flesh. But where mercy is, there judgement is not rigorous; where mercy is granted, there punishment is pardoned.  
Wherefore (dea●● brother) though thou be at the point of death, lose not thy hope of salvation; so long as thou seest this light, thou hast time to repent, and afterwards too; but when thou art departed this life, and art condemned by the irrevocable sentence of God, it will be too late to repent. It is true that thou wilt repent in hell, but there it will not help, for in hell there is no redemption.   

CHAP. VII. Of the joys of Heaven.  
But because hope (which is contrary to despair) is a certain expectation of future blessedness, proceeding from the grace and mercy of God; and this virtue (my dear brother) thou wantest, without which thou canst not be saved; it remaineth that I confirm this hope in thee, and stir up thy mind to the desire of the joys of heaven, that if thou turn not unto God for fear of punishment, yet at the least, thou do it, in an assured expectation of so great a reward.  
Our good and gracious God, out of his only goodness, not constrained by necessity, would that others should be partakers of that blessedness wherewith he is eternally blessed in himself; which he saw might likewise be communicated to others, and yet in nothing di●●● shed. He created therefore in the beginning of the world, that tenth heaven ●●moueable, and of exceeding brightness and glory, which so soon as he had created, he replenished with Angels. And as the beauty of an house is a solace and delight to the inhabitants; so the glory and riches of heaven increase much the joy of the blessed. If the glory and ornament of the earth and firmament be such, that of Paradise can not but be far more great; for because God created it for his friends, he gave it a greater beauty than to other things. There is a continual light and splendour, not such as is here, but so much greater than this, as the light of the Sun exceedeth that of a candle. There is not the Sun to shine by day, but the Sun of righteousness, who shineth for ever, full of all sweetness, a sweet light, delightful to our eyes, to see the Son of righteousness both God and man, the Creator of mankind.  
Of this blessed estate of the Saints of God in heaven, I had rather not speak, than derogate from the unspeakable excellency thereof by speaking too little. The eye hath not seen, the care hath not heard, neither hath it entered into the heart of man, what God hath prepared for those that love him. What can a man say more to commend that, which he knoweth not how to commend sufficiently? Yet give me leave, by the shadow to judge of the substance, and by that happiness we enjoy upon earth, to guess at that we shall enjoy in heaven.  
Because such as are condemned have need of a straight prison; 
Bar. 3.24.  and kings of a large palace; therefore great is the house of God, and large is the place of his possession. It is great and hath none end; it is high and unmeasurable. The kingdom of God exceedeth all report, all praise. For there is all good and no evil; there nothing that is beloved is wanting, and whatsoever can be desired is present. I can more easily express what is not there, than what there is. There is no death, no disease, no weariness, no mourning; there is no hunger, no want, no adversity, no enticement to sin. There is life without death, rest without labour; unspeakable joy without sorrow; charity without discord; security without care; beauty without deformity. How happy is that city, wherein there is everlasting solemnity, and how pleasant a court that knows no care? Hear is neither labour, nor old age, nor deceit, nor fear of enemies, but one voice of rejoicing, one agreement & fervency of hearts, because God shall wipe away all tears from their eyes and sorrow from their hearts. There verity reigneth; eternal salvation aboundeth; there no man deceives, nor is deceived; none that is blessed cast out; none that is accursed admitted. There is assured security, secure peace; peaceable delight; delightful happiness; happy eternity in that blessedly eternal, and eternally blessed life. There the essential reward (which belongs to the essence of blessedness, and without which the soul can not be truly blessed) consisteth in the clear sight & presence of God, 
The sight or presence of God, the first gift or grace of the soul.  and this is the reward of faith; because those things that are here believed b● faith, are there seen in the● true form and likeness. But both these are the gift of the inward man; because God whilst we are in the way, is known of us in spirit, as it were in a glass, obscurely, but in heaven our true home, he is seen face to face, not with corporal eyes, but spiritual; as the Prophets being absent in body, saw many things done in the spirit, and by dreams, sleeping, knew many things by the spirit, though their outward senses were bound. And as in a glass we see only the image of the thing, and that imperfectly; so whilst we here know, as it were by a similitude, the invisible things of God, by those things that are made, we come to the knowledge of God, as it were by a glass and obscurely; but there directly-looking one upon another, we shall see God clearly and nakedly, even face to face; one in substance, three in the difference of persons. As many as are there, shall together see the whole essence of God, bet forasmuch as by reason of his infiniteness, he cannot totally be comprehended, therefore he shall not be equally seen of all, but by a spiritual vision of one more darkly than of another; according to that measure wherewith every one shall be more or less enlightened with the light of glory. For as the material sun (which equally offereth itself to the eyes of all) is not seen without the emission of the light, or beam thereof into the eye of a man, and yet all do not alike see it, and look upon it, but diveisly, more or less, according to the divers disposition of the eye to see: so the eye of the mind being weak, is not capable of that excellent light of God, except it be strengthened of God, by a created and infused light of glory; as it is written: In thy light shall we see light. The light of the divine substance is seen in the light of glory; whereby the natural light of the understanding, and the spiritual eye is elevated more or less to the knowledge of God, according to that great or less faith and charity whereby it is carried unto him. The face therefore and form of God shall be seen more clearly by one, than by another, as one and the same thing is better seen from far, by one than by another, and one and the same writing being read by divers, is diversly understood; which diversity proceedeth not from the thing or writing, but the divers disposition of the seer and the reader.  
And because God is every where present by essence, therefore he shall not there be seen by distance, but wheresoever the soul is, there shall it see God present with it. It shall see God in itself, and itself in God; God in others, and others in God. By an unspeakable means shall it departed from itself, and be turned wholly into the similitude of God. Otherwise, how shall God be in all, if in man there remain any thing of man? 
1. Cor. 15.  The substance of man shall continue, but in another form, another glory. For as a small quantity of water powered into a great deal of wine, loseth it own nature, and is turned into the taste and colour of the wine; as burning iron changeth his proper form, and is made like unto fire; as the air being inflamed by the beams of the Sun, is transformed into the same clearness of light, insomuch as that it seemeth not to be enlightened, but light itself; and as a looking glass directly stricken with the beams of the sun, receiveth into itself the similitude of the sun, insomuch that a man may think it another sun: so the saints of God in heaven are totally penetrated with the clear light of God in their inward parts, and so being deiformed are transformed into the similitude of God. So to be affected is to be deified, as it is written; 
Psal. 82.  I have said ye are Gods; that is, by participation, for there is one only God by essence. You are deified by him, he deifying you. And in another place; 
1. job. 32  When he shall appear, we shall, be like unto him, for we shall see him as he is.  
And as looking in a glass a man seethe himself, & many things beside there present, & about him; so the blessed seeing God, together and at once, with one and the same vision see themselves and whatsoever is necessary to the perfection of their happiness. They see that their sins are forgiven them, not to their confusion, but to glorify the great mercy of God, whereby whilst they rejoice for their delivery from so great a misery, they always magnify his holy name. For how should they give thanks unto God, if they should not remember why they are to do it? If there be there so great comfort for sins forgiven, how great is there for good works done? Though every man's conscience lie open to one another; yet there is no man there more ashamed of his sins, than he is here of his wounds that are healed; or than an old man, of those things he did in his infancy: as Peter is no way abashed at his triple denial, nor Mary Magdalene and divers others at their sins formerly committed, now pardoned.  
Touching their knowledge, if the prophets as yet mortal men could know many things past, present and to come, how much more can God, who is a voluntary and free looking glass, represent whatsoever, to whomsoever; and whensoever? and therefore an old doting decrepit woman in that glory knoweth more than all the Philosophers in the world can know in this life. There they know by what means the father begot the son equal unto him, and that from both the holy Ghost proceeded coequal unto both. What do not they know, that know him that knows all things? They have always liberty to behold God, always to have him, always to possess him; always to see with a pure intention of the mind the beauty of his glory, and the honour of his regal power. They behold him without weariness; they enjoy him without tediousnosse, and ever thirst to enjoy him. By so much the more he is desired by those that possess him, by how much the more he is possessed by those that desire him; By the abundant fullness of his unspeakable goodness they are satisfied, and with a continual desire of his fruition they are never sat is fied. There is satiety and hunger together; that takes away want, this loathsome weariness. A thousand years in the fruition of God are as yesterday that is past. God is so delightful to be seen, so sweet to be possessed, and so pleasant to be enjoyed, that his continual presence bringeth no tediousness with it, 
Secure fruition the second gift of the soul.  but rather forasmuch as the blessed are for ever secure thereof, it is an addition to their happiness. The blessed fruition of God without end, continual delight without interruption, eternal possession without amission, & secure temptation without doubt of hope, follow one another: because the blessed enjoy that, which sometimes they did hope to enjoy, then at the last are their desires satisfied, whilst the glory of God appeareth unto them. God who is the end of all desires, can only satisfy their hearts; without him nothing is sought for, because in him there is whatsoever can be desired. Being made companions with angels, and partakers of the kingdom of heaven, they reign with their king Christ, and desiring nothing, possess all things; without covetousness they are rich, and without money in plentiful abundance. If the tears of the penitent be sweeter in this life, than all the delicates of the rich: and if here it be so pleasant a thing to weep for it, how pleasant thinkest thou it is to rejoice with it? If the least taste of the joys of heaven in this life, be so delightful, how great a measure of perfect joy and delight have the blessed in heaven, where with a full mouth, as it were, they taste and see how sweet the Lord is? They fear not to lose the fruition of so great a good, otherwise they should not be truly blessed: The joys of that eternal city are eternal, where they are secure of that glory that never withereth. which neither varieth, nor shall slide away, because they shall enjoy an immutable peace. None stronger than themselves can assail them, to cast them from thence; neither will God, who is their chiefest good, withdraw himself from them, for he loveth them with a more indissoluble band of love, than they love themselves, and they love God more than themselves.  
And as it is one thing to see a thing, 
Charity the third gife of the soul.  another to possess it, another to love it; because we see many things, which we possess not, and possess many which we love not: so there are three distinct gifts, three rewards, and three glories; The clear light and fruition of God which succeed faith; secure fruition which succeed hope; and perfect charity which never falleth away, because it continueth even in heaven. Now the thing itself, not which is believed & hoped, but which is seen and possessed, followeth faith and hope; but charity (which is greater than they) doth never decay, but is perfect and increaseth, having attained what it hoped. If believing and hoping we love that so much, which as yet we see not, and to which we have not yet attained, how much more shall we love it, when we shall see it, and possess it? In that fullness of love, that commandment of loving God, with all our heart, with all our soul, and with all our mind shall be fulfilled, whilst the whole man, no way entangled with carnal concupiscence as he is now, shall wholly and incessantly be carried unto God; whilst with a kind of unspeakable sweetness the blessed shall love God more than themselves, and one another as themselves.  
In all, there shall be one and the same will, because there, there shall be no other but the will of God. They will that which God willeth, and not that which he will not; and as God can do what he will by himself, so whatsoever they will they can do by God. As many as are there, are one Church, one spouse of Christ, and one body. How then shall the head be at variance with the body, or the body with the head? As one eye can not be turned, but the other must turn with it; so whatsoever one willeth, to that do all other wills consent. And as the eye would not be the hand, nor the hand the eye; so though there be a difference in their glory, yet every one is satisfied with that he hath, and being perfect in their joy and glory, are capable of no more than they 〈◊〉. And therefore no infe●●●● envieth his superior, as the angels envy not the archangel's; there is no envy by reason of inequality in glory, where the unity of charity ever reigneth; because all love all others as themselves, the good of every one by charity is made the good of all, and every one, what in himself he hath not, he rejoiceth to have received in another. How great then thinkest thou the joy is, in that perfect charity of innumerable angels and men? because no man loves another less than himself, and rejoiceth no otherwise for all, than for himself. Doubtless if any other whom thou lovest as thyself, should enjoy that reward of happiness that thou dost, thy joy would be doubled, because thou rejoicest no less for him, than for thyself; but if two or three or more should possess the same joy with thee, how dost thou think thy heart which is scarce capable of thine own joy, should be capable of so many? How many then and how great joys hath every Saint in heaven, who ioieth more in the glory of God, than in his own; and of every one whom he loveth not less than himself, he ioieth not less than of his own glory? If the capacity of a creature were capable of what is infinite, the eye of every particular person would be infinite; and nevertheless it is immeasurable, unspeakable and incomprehensible, according to the capacity of every particular soul. The joy it hath above itself is the fruition of God, beneath itself the evasion of hell, within itself glorification and blessedness. The number of the blessed diminisheth not that inheritance, whereof they are coheirs, nor in any thing makes it the less. It is as much to many as to few, as much to every particular person as to all; because it is one and the same to all, and all to every one; yea and by so much the greater it is, by how much greater the number is of coheirs. There our Lord and Saviour Christ jesus, according to his deity whereby he is God, sitteth at the right hand of his father, in glory coequal, in like majesty, in essence consubstantial, in the self same eternity. There are innumerable multitudes of all sorts of people, and tribes, & languages, who all, at all times praise the Lord, his praise is always in their mouth, never ceasing to cry out, Holy, Holy, Holy Lord God of host. There are sung his everlasting praises upon the Viol and the Harp. 
Psal. 150.  And in that eternal blessedness, which is a perfect state by by the aggregation of all good whatsoever, all happiness is perfect and simple, not mixed with their contraries. Whereby so great is the felicity, joy, and pleasure, as if thou mightest be permitted to stay there but one day, thou wouldst presently contemn all the delights of this life. All sweetness compared to that is bitterness; all mirth mourning; all beauty deformity; and whatsoever may any way delight, molestation and anguish. There is there as great pleasure and facility in obeying God, as there is felicity in living and reigning with him.  
But yet the blessedness of the saints of God, and their glory cannot be perfect, their joy complete, being always urged with a natural desire of the resurrection, and the glorification of their bodies. For their happiness can not be entire and perfect, before the number of their fellow servants, and brethren be complete. Before the resurrection they all receive their garments of glory, because as yet they enjoy the blessedness of their fowls only, but after the resurrection they are adorned with another, the incorruption of their bodies. At that time their bliss shall be doubled, when with the felicity and rest of their souls they shall arise to the immortality and glory of their bodies.  
The bodies of the blessed are here sown, 
impassibility the first gift of the body. 1. Cor. 15.  and by nature begotten in corruption, but they shall rise in incorruption, because they are incorruptible, impassable, and immortal. All fragility and earthly pollution shall vanish away, and be turned into celestial purity and stability: for there can be no evil with GOD, who is the chiefest good; and therefore though they were in hell, they can take no hurt; no more than Sidrach, 
Dan. 3.  Mishach and Abednego in the burning furnace.  
They are sown in weakness, 
subtlety the second gift.  they shall rise in power, because they are subtle, penetrable, and able to overthrow whatsoever they will: By glory the grossness of their bodies shall be so taken away, that no obstacle can hinder them, but that they may freely penetrate any thing, as the beams of the Sun pass thorough a glazen window. An example whereof there is in the body of Christ, who rose, the sepulchre being shut, went in unto his disciples the gates being fast locked, and did penetrate the heavens no way dividing them. And as the soul is now with the body, and hot burning fire with iron, so a glorious body may be with an inglorious. Such shall be the subtlety of spiritual bodies, that nevertheless the truth of flesh and bone is reserved in them, & that which subsisteth of a living spirit, ceaseth not to be a body. Because they shall be true bodies, not vain or fantastical; they may be touched, and make resistance against that which toucheth, or made none, because they can penetrate by the subtlety of their spiritual power the organ or instrument of feeling. As the soul shall there have her inward senses, so the body shall have his outward, the sight shall be delighted with the contemplation of the humanity of Christ, the ear with the melody of the praises of God: In God the soul shall be inebriated with such delight inwardly, as it shall not need any other delight in the outward senses. For God shall be all in all, he shall be a looking glass to the sight, a harp to the hearing, Honey to the taste, Balsam to the smell, a delectable flower to the touch. 
Agility the third gift.   
They are sowed earthly bodies, because heavy and slow to execute the desires of the soul, they shall rise spiritual: not because they are turned into spirit, air, or wind (for a spirit hath neither flesh nor bone) but because like spirits they are, 
Luk. 14.  quick, light, and swift, inclining no more downward than upward. The flesh serving the spirit, is said to be spiritual, because by an excellent facility of obeying it is subject to the spirit, for whether soever the spirit flieth, there is presently the body also. Assoon as the Sun rising with the beams thereof enlighteneth the Western part of the world, and the eye looking upward seethe the stars: as speedily as angels move themselves without a body, so speedily can the soul move her body from heaven to earth, and from earth to heaven. In which motion it is not wearied; and because it is subtle, by the resistance of the medium it is no way slowed. Yea whatsoever it will, it can move and overthrow, and that with as little labour and endeavour, as a man moveth his eye. wheresoever it is, it is always alike happy, because it hath God always present. This so great agility shall be acceptable and pleasant, not because it is necessary, or that it hath it because it hath any need of it, but only for the greater increase of glory; as we use not all those perfections that we have, and rejoice to have.  
How great O Lord is the multitude of those joys thou hast prepared for those that fear thee! Oh how much dost thou love us, who reservest us miserable & wretched sinners to so great glory! Glorious things are spoken of thee, o city of God; and therefore it shall be more possible for me to number the stars in the firmament, and to enclose the whole sea in a little vessel, than to express the least part of the blessedness of one soul. The joys thereof are such, and so great, that all the Arithmeticians of the world can not number it, the Geometricians measure it, the Rhetoricians with their tongues express it. It doth not only exceed the power of our eloquence, but the capacity of our intelligence. Our thought can conceive it greater than our tongue utter it, and yet it is greater than we can conceive, and whatsoever we think thereof, is less than it is, because the eye hath not seen, the ear hath not heard, neither hath it entered into the heart of man, what God hath prepared for those that love him. Faith apprehends it not, Hope attains it not, Charity comprehends it not, because it far exceedeth all our vows, all our desires. It may be obtained, estimated it can not, for there is more to be gotten, than Faith could believe. Hope look after. The rewards of GOD are greater than the desires of his saints: for so great is the sweetness of that heavenly country, as that if a drop thereof should descend into hell, it would sweeten all the sorrows of the damned: and if God could be seen by the damned in hell, hell were a Paradise. By this it evidently appeareth what and how great a good God is, since it can be well with none that depart from him. Let us return at the last unto ourselves, and descending as it were from heaven, let us look a little upon what is our own. Do we think we shall go into the house of the Lord? What are we, that we should go thither? Mortal and abject creatures, earth and ashes. But yet he that hath promised is our father, and is omnipotent. Can not he make an angel of a man, who made a man of the earth? By life we are men, by hope angels, to whom in our country we shall be like and equal. A merchant when he buys a thing and takes assurance for it, though as yet he have not his wares, yet he secures himself he shall have them. God the Father hath promised unto us his glory, and for an earnest penny, in the mean time, he hath given us his only Son, in the Sacrament of his body and blood, and hath inspired into our hearts his holy Spirit. There with an open face we shall see him, with greater joy and more securely, whom here we see mystically, yet fruitfully in his Sacrament. Despair not therefore to come to this place, and expect the promise of thine inheritance.  
Hope is necessary for a wandering pilgrim, it is that that comforts him in the way; for a traveler that laboureth in his journey is therefore content with patience to bear his labour, because at last he hopes to come to the end thereof: take away his hope of the end, and his strength fails him, he is presently weary with going. A Physician draws forth his instrument to launce a wound, and he saith to his Patient, Be patiented and bear a little: in the pain he requires patience, but after the pain he promiseth health: but the sick body, except he proposed unto him hope of recovery, he would faint in that pain which he endureth. In the wars the hope of honour mitigateth the grief of the wounds: so to those that bear the yoke of Christ, the hope of glory is a great comfort, raiseth the mind unto God, and that evil which they outwardly bear, inwardly they feel not.  
Hope brings no small pleasure, when that which was hoped is once attained. Temporal things not had, afflict; when they are had, seem base and contemptible. Thou lovest thy wife not yet married, whom perhaps thou hatest when thou hast her. What is the reason thereof? Because she appeareth not such being married, as thou didst conceit her to be before thou hadst married her. But God who is beloved being absent, grows not more base being present; the fruition finds more in him, than the cogitation could form or imagine of him. We shall love God more when we shall see him, if we can love him before we see him: he is more fervently beloved being gotten, than desired. Except he be first loved, he can not afterwards be possessed; and yet he is not therefore possessed because he is beloved, because it is necessary and our duty, that above all things he be beloved. Vanity of vanities and all is vanity; how great a misery is it to lose the Creator for the creature, to follow the shipwreck of this world, and not rather fly to the Sanctuary of God, and to taste how sweet the Lord is, and how great the multitude of his mercies? If thou wouldst consider what and how great things are promised thee in heaven, all things thou enjoyest upon earth would seem base and contemptible.  
What then is the reason (dear brother) that thou runnest not unto heaven? where thou shalt see God without end, possess him without loss, love him without loathing. Many of thy parents, brethren, sisters, and friends expect thee there, millions of saints desire thy company, now se●●●ed of their own happiness, & careful of thine. Of whose company lest thou shouldest be deceived, thou must use thy best endeavour: it is no difficult matter if thou wilt, not burdensome if thou attend it. Only repent, and the kingdom of heaven is at hand: To which he bring us that lives and reigneth without end. Amen.  
By that which hath been spoken, 
The Conclusion of the sixth part.  thou plainly seest (my dear brother) how good and merciful God is▪ & how ready to pardon sins. The riches of whose goodness the 〈…〉 considering calleth him not only a merciful God, but mercy itself. Thou God hast taken me up, thou art a merciful God, nay mercy itself. Consider the bosom of his divine goodness, how open the lap of his mercy is, and despair not, cast not down thyself, faint not with mourning; the gate of mercy and the treasury of his goodness is set wide open unto thee, and wilt thou fall into the bottomless pit of despair? God inviteth thee to repentance, he offereth forgiveness, he putteth forth the right hand of his help, and dost thou turn thy face from him? Heaven is set wide open unto thee, and wilt thou descend into the pit of hell? The devil knowing how excellent a thing repentance is, hath tempted thee to this despair, hath taken from thee thy hope, which is the foundation and anchor of thy salvation, and the conductor of our journey unto God. If therefore thou desire to escape the snares of the devil, and by hope to take hold of the mercies of God, only departed from evil and do good: for the first step to salvation is to decline from evil, the second to hope for pardon.  
Which hope of God's mercy is not sufficient to save thee, without the fear of his justice, for in vain shalt thou hope in his mercy, except thou likewise fear his justice. For God who is merciful, is likewise just, and therefore considering how merciful he is, despair not; considering how just, neglect not thy sins. There is no securer way, than under hope to fear, and to join those two together: lest perhaps an unwary mind may deject itself by despair, or fall by presumption. It is to be feared lest thou fall into another bottomless pit, and thou die by presuming of the mercy of God, that couldst not die by despairing of it; and thou have in thy heart cogitations divers from the former, but not less dangerous; and so thou beginnest in thy heart to say: At what hour soever I shall repent, God will put out all my wickedness out of his remembrance, and therefore why should I rather convert to day than to morrow? But (my dear brother) what if thine end be before to morrow? For he that promiseth unto thee so much mercy if thou repent, promiseth not to morrow, if thou persist in thy sins. It is to be feared lest whilst conversion is put off to the end, an unexpected death may rather prevent, than repentance help. Lest therefore by hoping thou shouldest increase thy sin, the day of thy death is uncertain; and lest by despair thou shouldest increase it, there is offered unto thee the haven of repentance. Which notwithstanding that in the 〈◊〉 of thy days it be good, yet that is better, that is before thy end, and a much more assured way to attain unto heaven, where we shall see God without end, love him and praise his holy name for ever and ever. Amen.    

The conclusion of this exhortation to repentance.  
WIth the help and assistance of God, I have at the last, according to that little measure of knowledge that is in me (my dear brother) answered thy objections. Now it is time to grow to an end, and to conclude these labours, if I shall first admonish thee (when these exhortations which were written for thy good, shall come into the hands of many, that shall be bettered by them) not to suffer them to die in thee, and to do thyself no good. For as it is a dangerous thing unto the body, not to be able to receive corporal sustenance, so is it more dangerous to the soul to loathe spiritual delicacies.  
I know and am well assured, that when this my exhortatory Epistle shall come unto thy hands, thou wilt call thy friends together and show it unto them, & of them take counsel what thou shalt do; who whilst they love not thee, but that which is thine, will speak nothing that may offend, but flatter thee, which thou mayest the rather think, because their former counsels, even in thine own judgement, have corrupted thee; who to the end they may withdraw thee from that good counsel I give thee, to follow theirs, they will perhaps say unto thee, I see a mote in thine eye, but cannot see the beam in mine own; that I dispraise thee, being to be commended, and praise myself being no way praise worthy; and that I go about to heal others, being full of ulcers and corruption myself. I ingenuously and from my heart confess (my dear brother) that those hands had need be clean, that go about to cleanse others; and he had need to see the light, that will judge of darkness; and such a one I am not, for I have pictured out a fair man, being a foul painter, and I confess, I have not always so lived, as not to have within me an accusing conscience. But yet I direct thee to the shore of repentance whilst I float in the sea of mine own sins; I am austere about thy life, over gentle about mine own, whereas thou shouldest rather hear me, commanding thee what is easy, practising that is hard, and difficult in myself. Nevertheless he that hath said. Do what they say, 
Mat. 23.  not what they do, doth thereby forbid us to neglect the sound counsels of the righteous. For as a good master by the service of a bad servant, may give good a 〈◊〉 so by me though impenitent, 〈◊〉 merciful God may call thee to repentance. But forasmuch as the authority of the speaker is lost, when the voice is not assisted with the work itself, and that voice doth more pleasingly penetrate the hearts of men which the life commends, let me desire all that shall either read or hear this short exhortation, and gather comfort unto their souls out of these my labours, to pray unto God for me, and to beg at his hands, that what I preach with my tongue, or write with my pen, I may in deed perform, that whilst I endeavour to raise others, I may rise myself from my sins to the glory o● God's holy name, and the salvation of mine own soul, Amen.   

ERRATA.  
PAg. 10. lin. 17. guilty before thy judge p. 97. l. 18. shalt cease to spoil. p. 185. l. 9 more glorious. p. 187. l. 3. ●e●enty times seu● times. p. 189. l. 19 damned alone. p. 190. l. ● in leaving it. p. 330. l. 6. of a sinner. p. 45● l. 17. from the beginning.