A SINFUL Man's Solace: Most sweet and comfortable, for the sick and sorrowful Soul: Contrived, into seven several Days Conference, between Christ and a careless Sinner.  
Wherein, every man, from the highest, to the lowest: from the Richest, to the poorest: and above all, the sorrowful Sinner: may take such sweet repast of Resolution, to amendment of life, and confirmation of Faith: that (in respect of the Heavenly Solace, therein faithfully remembered:) all the pomps and pleasures of this wicked world, shall be plainly perceived to be mere misery. Writeen, by JOHN NORDEN.  JOHN. 6. 
Hec est voluntas Patris mei, qui misit me, ut omnis qui videt filium & credit in eum, habeat vitam eternam, & ego resuscitabo eum, in novissimo die.  
¶ Printed at London by Richard jones. 1585.   

and of the youngest, of those of my profession in that place: and yet as a chicken under the wings of your Lordship's favour, I rest in hope of defence, from the scarring practices of such, as (deservedly or undeservedly) make proffers and manifest means to bereave the credit of all and some of those that are or should be, as I (for functions sake) desire to be: namely, as one able to execute, & with truth to prosecute our vocation, the office of Attorneis: which office, as it hath and aught to be of credit, so ought it to be executed with honesty and truth (as it is not unknown to too many of us) is grown into contempt of many. In respect (I think) of the ignorance that the rudest sort are blinded with, that they see not their own ease and benefit, slandering the honest minded for the misbehaviour of the unsatiable, and unhonest dealers sakes. But right honourable, omitting that, it resteth to crave humble pardon for my presumptuous andacitie, wherein as a poor Cobbler, I presume to show myself as it were ready to take a pencil in hand to frame a goodly whole and perfect picture, when (in deed) I know not how to cast the proportion of the very shoe itself: yet (always hoping pardon) having by experience, a certain spark and feeling of sundry extraordinary and approved errors, manifest, resting and daily increasing, among the lowest, as (also) among those of higher calling and countenance: I presumed upon my slender learning, to make a show of the erroneous and perverse conceit, that a man of these our days, in the time of the clear light, was so besotted in the mist of the voluptuous cares of this cankered world, that he could not see the way to truth, but betook himself, to the way of sinful security, a man yet breathing, whose reformation I hearty wish: And (to the end) that by his folly, other may learn wisdom, and that by his reformation, other may be reform: I have attributed unto this poor piece of work (of mine) the Title of, A Sinful Man's Solace: for that it is comfortable to all men, and hurtful to none: I have contrived it into seven several days conference, between Christ and a Sinner: Wherein it may appear, that as the minds of men being evil, the days dangerous, and good endeavours, rare and seldom: So is our Heavenly Solace, our Mediator Christ, the readier, through his grace, to redress the one, and to stir up the other: wherein his willingness, and care of our salvation, his mercy and favour showed, and our perversity and weakness, laid open, and Satan vanquished: Which (right honourable) I have endeavoured to set down (according to the truth) as well, for mine own private comfort, as for the commodity that others may reap of the same: Although) perchance) it may be objected against me, that I am of an other profession, unlearned, without experience, a green head, & of no judgement: I yield me guilty of all: only, my profession, as a Christian, I stand to defend: though not a professed Divine, but a poor Puny, that is willing to be instructed of the more learned and godly divines: presuming herein, to make trial, whither it will win me condemnation or good liking: praise or dispraise: favour, or ill will: But being so resolved of your (good Lordships) good like of the thing, tending to a good purpose: though not so pithily and exactly handled, as beseemed this piece of work: I rest so much the more, in hope, that your favour, will breed other men's good affection, to this travail: tending to the good o● all men, and to the hindrance of none: We wander (right honourable) in a wilderness of evils: we are beset with many dangers, familiar and household perils and annoyances, which breed in our bosoms, not seen, not heard, not felt, nor understood: by reason, that natural inclination to evil, doth blind our eyes, & dull our senses, in such sort, as neither, virtue, truth nor grace, can take any place in us, but is repulsed by the hand of sin and Satan ruleth in our hearts, and poisoneth all our desires, stirring us up to all mischiefs: hardening so our hearts, that we, very seldom, reform our lives: nor although we be (daily) called to unfeigned repentance, like untamed colts, too well fed, that know neither master, want, or woe: we run (headlong) after the fleshly motions of our unstaid will, worse than the silly birds of the air, the beasts or worms of the earth: who know their times and seasons, and keep the law of their natural custom, as ancient writers do report, that the Stork by the Skies, knoweth the time and season of the year, the Crane, the Turtledove, and divers other birds, beasts, and worms, by their coming and departure, do argue that they have a certain knowledge, that it is not always Summer nor always Winter: and according to the time they labour, they rest, they come, they go, they fast and feed: and therefore doth the Ant, as the least among the rest, gather in the Summer, to supply his want in the Winter. By the due course of which silly and unreasonable Creatures, may Man feel and understand his own imperfection and weakness, who being ordained from the beginning, Supreme governor (as it were of all the rest of God's creatures, in respect of the gifts of reason, and wisdom,) whereby he ought to direct his way to the praise of God, by his sincere and godly life, falleth into divers, and sundry noisome and undecent conceits, sinful motions, and ungodly devices, whereby to win unto himself here, that, that shall be to him in the time to come, a mere impediment and stay of his entrance into eternal joys, which earthly eyes can not see, neither can the minds of mortal men conceive: for that natural reason draweth from the true sense of spiritual motions, unto unseemly attempts, to follow vice, with greediness, like unto the brute beasts, whom no stayed counsel doth govetne, but even the mere natural motions, whereunto it is incident for them to yield: wherein, if men show themselves like brutish, to yield and give their rash consents to every fleshly motion, It may well be said of them, which the Poet Juvenal saith: 
Demens hou nimium demens, qui cum similis Diis.  
Esse queat ratione utens, vestigia mawlt.  
Sectari pecudum, veneri venerisque, sod all,  
Ventri indulgendo, & turpissima queque sequendo.   
They are mad, yea too too mad, that where (in respect of knowledge) they might be as Gods, they will rather choose, through the looseness of their lives, and careless coming forward in virtue, to give themselves over to follow (as it were the steps of brute beasts, in all kind of filthiness, then imitating the godly lives of good men, & counsel of Christ, to purchase the crown of eternal bliss: And that by corruption of nature, whereby they repose th●● affections in vanities: accounting that true felicity, which is mere unhappiness, and contemning that, which is most excellent, esteeming it as mere vanity, and that might they of reason, (were it not dimmed with the cloud of worldly desires, and vain glory) plainly perceive: namely, how the Richman, the covetous earl, thinketh riches, and great abundance to be very felicity: The glutton reposeth his delight in gurmandy, and persuadeth himself that delicate fare passeth all pleasures. The drunkard is persuaded, that: Cum, ludeth inter Sciphos: when he is upon his Alebench, he thinketh himself in Paradise▪ The Lecher and (finally) all sinners, the thing where ' in they take delight, is chiefest felicities with them: But (truly) they shall have their reward. A most miserable blindness it is, which hath thus darkened the senses of man, that, having in this world, so many experiences, of the mercy, love, and liberality of the Lord,, through his Gifts, his creatures and disposition of things wonderful, for the use of man. And again, seeing his justice his Vengeance and hatred, which he hath and taketh upon those, that run headlong, by their looseness of life, and secure conceits, into his displeasure: how he turneth them over in to a reprobate and dark sense, that they may see, and not perceive: and hear and not understand, the deepness of his judgements: For, as he is merciful, so he is just: as he giveth, so he taketh away: he is a merciful father, but a severe judge: beholding with angry countenance, the perverse and lose ways of men: which although he omit to punish for a time, he hath a Rod, provided: an Iron Rod, to beat (even to powder) those that offend, of malicious wickedness: wherefore, he willeth us to be circumspect to walk honestly as in the day time: not, in banqueting, in Chambering and wanttonnesse: but according to the truth: So shall our days be long and happy, up on earth: and after this life, our joys be with out end. Wherefore (my very good Lord) although my learning cometh far too short, of performing this piece of travail, of mine, in such sort, as the weightiness of the matter requireth, yet I humbly crave your good lordship's willing acceptance thereof, as the fruits of a willing mind, which I (in stead of a greater Present) this day, among those of more value and estimation: I send as a Messenger to manifest my good affection unto your good Lordship: which as I confess to be slender (in respect of ability:) I humly pray pardon of my boldness, in troubling you with so rude a Gift: But that I may not show myself (altogether) ungreatefull, or unmindful of my duty, in the beginning of this new year: wherein every man's zealous regard of maintaining favour with those, whose good countenance, may (in all laudable things, be their defence: I presume to commend this poor Sinful-mans' solace: under your protection, to the view of those, who desire to be awakened, out of their security, and trained in the way of the heavenly verity: which I have set down, not as a thing (in respect of mine own learning) worthy to be published: but that the course of time, waxing (as it doth) from bad to worse, may be the better considered: And the Work (not the workman) to be had in such regard, as the matter (which it importeth) doth (justly) require: In which poor travail of mine, may be seen, both the folly and secure race of the most: and a course toward a godly Reformation of those that err, plainly set down: which being embraced, and (duly) followed, shall bring such comfort to the poor afflicted soul, as (in respect thereof) all the pleasures of this miserable world, shallbe esteemed both vain and damnable.  
Westminster, this first of januarie. 1585. Your good lordship's, most bownden: JOHN NORDEN.   

A SINFUL Man's Solace. Contrived into seven days Conference between Christ and a wordly-minded Richman.  
THE ARGUMENT.  
A certain covetous Rich man, having his Coffers full of gold and silver: And so great abundance of all things about him, that he thought himself so far in fortune's favour, that (being blinded with his greedy desires of gain, and love of himself) he fell into this foolish conceit following.  The Richman. 
OH Corpse of mine, 
The foolish conceits of most men, that this world doth favour (as it were) at will, is commonly thus.  take now thine ease,  
betake thy limbs to rest:  
I have enough to keep thee now,  
as dainty as the best.  
My wily wit hath won such wealth  
now is my storehouse ●ull:  
I will the same enlarge in haste,  
and down my barns I'll pull.  
And build them bigger for my grain,  
whose great increase is such:  
That all my house ne Garners can,  
contain in them so much,  
My Staules likewise I must augment▪  
wherein I may convey,  
Mine Oxen and my Cattle store,  
my fodder and mine Hay,  
I must provide me greater Chests,  
and Locks in stronger wife,  
Where to convey my bags of gold,  
with strong and curious Keys.  
And Servants both of men & maids  
I must likewise provide:  
To wait on me and on my wife,  
where so we go or ride.  
My Plough & other husband●works,  
for want of Servants more,  
Are idle and lie quite undone,  
but I will get me store.  
My flocks of sheep do so abound,  
my shepherds are so few,  
By view, the number of their charge  
they cannot rightly show.  
Whereby my profit goes to wrack,  
I will provide in haste,  
To keep my substance from annoy,  
and from such spoiling waste.  
And when these things provided be,  
I then will take mine ease:  
And cark for nothing else at all, 
worldly wealth, and bodily health are the principal things now a days regarded.   
but how to shun disease.  
And to maintain mine health so long,  
that I may see my store,  
To be as great as Croesus' wealth,  
ye, (if I can) and more,  
Yet first I will erect in haste, 
A great care of the wealthy, is to have a gay house, decked both within and without, after the daintiest fashion.   
a sumptuous Palace high,  
Wherein like Prince in passing pomp,  
my friends and I may lie:  
With each delight & pleasant sport,  
to please my dainty mind,  
Set forth with carvings & conceits,  
as curious head can find.  
With goodly Galleries aloft,  
of prospect far and near:  
With Garden walks, and pleasant springs:  
& princely parks of dear.  
Sweet Arbours here and there, about  
my Palace shallbe set,  
With plants of price, of sweetest smell,  
that I for coin can get.  
Wherein, to pass my pleasant days,  
I will my solace take:  
With melody and music sweet,  
and all things else forsake.  

〈…〉 is had to the situation of a worldly building, and none at all for the place where the soul must dwell at last.  But lo, where should I find a seat,  
thus to content my mind?  
It must be where some pleasant spring  
and woods do grow by kind.  
Where eccoes with resounding voice,  
may answer Cornet shrill:  
The Trumpet and Recorder sweet,  
to please my fancy still.  
Which might it be, where Wheary boat  
could pass the Themes with oar,  
Where I might take my like repast,  
with Citron and Bandoare.  
It were a wished seat indeed,  
a pleasant place for me:  
To take my solace at my will,  
and pass my time with glee.  
And as I guess I have a place,  
within a Manor near,  
A Farm in lease, I'll get me that,  
and place my Palace there.  
I think my Tenant willbe glad, 
Might without regard to right, thinks the poorer will yield for fear. And the Landlords think the Tenant bound to yield to all his tyranny   
to yield to my request:  
If not, he shall be sure to sit,  
therein with little rest.  
Go footboys, go thy way in haste,  
to Simple of the Grange,  
And bid him come to me as fast,  
as he can hither range.  
Thou shalt not need to show the cause,  
but bid him come in ha●e:  
And tell him if he tarry long,  
his stay will breed him waste.  The Footboye. 
I have been there, lo Simple comes  
he is at hand, I see  
Him come: lo here he is, say on,  
whatso your pleasure be.  Simple. 
God save you sir, lo here I am, 
Poor men must stoop, and yet the more they yield, the more they are oppressed.   
your message I obey:  
Both I and mine to your command  
as subjects here this day.  The Richman. 
I thank thee Simple, welcome now,  
I thank thee for thy pain,  
I sent for thee, come walk with me,  
thou shalt go soon again.  
Good Simple, do one thing for me,  
and I will be thy friend.  
It is (indeed) a small request:  
in brief I'll make an end.  
And thus it is: the Grange thou hast,  
and lands by lease of me.  

Fair words move men to do that they after repent.  It willbe eighteen years and more,  
before it ended be.  
I must request the same in hand,  
And I will set thee, where  
Thou shalt be sure, to live as well  
as ever thou didst there.  
It is a place so fit for me,  
thou mayest not me withstand,  
But grant me back my state again,  
i'll build there out of hand.  simple 
Oh Sir, I trust, you will not so  
oppress me silly man:  
If I forego my Farm, I must  
seek dwelling where I can,  
Desire it not Landlord I pray,  
on knees I do request:  
I came with willing mind to you, 
The mildness of the poor, make the rich often more cruel.   
but now with grief oppressed.  
I humbly pray you be content,  
crave not my living so:  
It makes my heart with bitter sighs,  
to burst itself for woe.  The Richman. 
Wherefore? I will bestow on thee, 
By flattery or threatening, by hook or by crook, he will have it.   
A place as good as that:  
And stand thy faithful friend at need,  
thou dost thou knowest not what,  
Denying me so small a thing:  
which gently I request,  
But yield it up I say or else,  
thou shalt have little rest.  Simple. 
Where shall mine woeful wife become? 
The rich regard not a poor man's grief, but their own pleasure and profit.   
what shall my children do?  
Ten tender Infants, all undone,  
this fact of thine shall rue.  
Have some remorse, therefore on us,  
let pity pierce your breast.  
Seek not to suck, your sweet of me,  
already thus oppressed.  

The sharper to the poor, the sweeter to the rich.  Who gave an Incum, great God wots  
and yearly rend, not small,  
To pinch at every quarter day,  
my careful heart withal.  
And gape you yet, for greater gain?  
to grieve me more & more?  
Nay, gain is past, & now you seek  
to get me out of door.  

The poor-man's petition, makes the rich man the prouder·  Good landlord let these words suffice,  
let mercy move you so,  
That I may now depart again,  
work not my further woe.  
It grieves me to forego the thing  
concerning me so near.  
Content yourself therefore, I may  
not buy your love so dear.  The Richman. 
Ah, are you at this point indeed,  

The countenance of the rich makes the poor man quake.  hath scripture taught you this  
To use such taunting words at him  
that far your better is?  
Yet law hath twenty tricks again,  
which I have learned of late:  

The covetous man hath no regard to the equity, but to th'extremity, to work the poor much w●  To make such beggars as thou art,  
to forfeit their estate.  
Wherefore be sure to pay thy rent,  
according to the day  
Or else be sure I will not slack  
to thrust thee clean away.  
And other Covenants there are,  
(although thou have enjoyyde  
Thy lease with quiet) which may soon  
make all thy title void.  
And if I find a hole therein,  
what law may do, be sure,  
To feel the smart, if gold or fee, 
Threatening and flattery seem contraries, and yet in nature cousin jermaines, works of mischief.   
thy torments may procure.  
Content thyself therefore & yield  
unto my small request:  
And I will stand, at need, thy friend,  
and when thou art oppressed.  Simple. 
Alas, is there no shift to shun,  
this forced cause of woe? 
Voluntary despair.   
Must I be sorst against my will,  
my living to forego?  
Well, than I know my wife and I  
with all our children, must  
Go beg our bread, go steal, or starve,  
to satisfy your lust.  The Richman. 

Fair words is franckest when the game is fairest.  No, no, thou shalt not beg thy bread,  
thy wife, ne Children shall  
Go steal, nor starve for want of food,  
nor be oppressed with thrall:  
If thou wilt yield thy lease again,  
Of all the Grange to me:  

Dissimulation is not dainty in the ambitious man.  I will do any thing in deed,  
wherein to pleasure thee.  
By word, or deed, to ride, or go,  
to lend, or give, be sure,  
I will be ready at thy need,  
while life, and limbs endure.  Simple. 
Thus if you do, I am content  

Dotage in doubt  to satisfy your will:  
But if I thought the contrary,  
I would retain it still.  The Richman. 
Doubt not the contrary, but fetch  

He will cut his throat first, and lay a plaster afterwards.  thy Lease in haste to me:  
I'll cancel that, and then I will,  
do what I can for thee.  Simple. 
Then grant that I may keep the same  

A small demand.  this quarter, that I may:  
Provide for my poor family,  
some other where to stay.  The Richman. 
Well, bring thy Lease I will not stand, 
He promiseth honey, and gives gall.   
upon a thing so small:  
I will do any thing I can,  
to pleasure thee withal.  Simple. 
Here is the Lease, do what you will,  
therewith, I am content,  
But sure my wife doth sigh so sore, 
Qui ante non cavet, post do lebit.   
as though her heart would rend.  
And all her children cry to see,  
their Mother in that case:  
Would God you would vouchsafe to show  
me woeful man some grace.  
To let me have my Lease again,  
and I will pray for you:  
Or else no flinty heart, but may,  
mine hap, so heavy rue.  The Richman. 
Nay, nay, pray not for me at all, 
The poor man's grief, a pastime to the rich.   
these words be but in vain:  
'tis nought to me, although thy wife  
and children, wail amain.  
Wherefore (I say) provide a place,  
pack from the Grange in haste:  

The promise of honey performed with gall.  Thou shalt not tarry there (in deed)  
if this week once were passed.  
I will not slack my building so,  
nor spend the time so long:  
Hence, hence, thy peevish prattle doth,  
my weighty causes wrong.  
For I will presently in hand,  
t-accomplish my desire:  

Bags of gold and silver, are the eggs whereon Satan fits abroad, to breed young Devils, to torment them that put their confidence therein.  I have laid gabs enough in store,  
to pay the workman's hire.  
I would it were now finished fair,  
according to my will:  
In finest wise as might be done,  
by man's inventive skill.  
But long it shall not be I trow,  
Till it be brought to pass:  
That I may sit therein and say,  
a braver never was.  
And in delight to pass my days,  

Wealth, and a gay house, foolish and unperfect felicity.  in such a princely place.  
Who would not be in pleasant plight  
to stand in such a case.  Solace. 
Oh foolish man, oh mortal wight, 
God sendeth men knowledge of their error, only of love, to win them to salvation.   
in woeful state art thou,  
Thy soul accursed, a thousand times,  
for sin, unless thou bow.  
Hath Satan thus be-witched thee?  
hath worldly wealth undone?  
That sacred thread, that jesus for  
thy sweet Salvation spun?  
Then, then, woe worth the days wherein  
thy cankered corpse do live  
Throough foolish will, to fond delight,  
such rash consent to give.  The Richman 
Why, what art thou, 
The truth, is strange to the woldly ones, whose wits are occupied about transitory, and vain causes. The rich, measure other men's wisdom and honesty, by their own wealth.  that tauntest thus  
and thus controulest me?  
I know thee not, nor jesus, whom  
thou sayest my friend to be.  
But for thy wealth or his, I know  
can not my wealth surpass,  
My riches are as great (I trow)  
as jobs abundance was:  
And yet to see thy taunting terms,  
thy carping cracks at me,  
Do make me muse, that thou wilt not  
bow to mine high degree.  
I think thou dost not know my wealth,  
my state unknown to thee,  
Makes thee so rash: I pray thee show  
thy wealth and name to me.  Solace. 
My wealth is a contented mind,  

The greatest wealth, is contentation.  my name, a name of bliss:  
No sweeter or more wholesome name  
in all the earth there is,  
My will it is likewise to win,  
thy sinful soul from woe,  
To kill these wicked weeds in thee,  
that in abundance grow.  The Richman. 

Man's blindness can not see the misery of this world, nor understand the perfect happiness of heaven.  Canst thou redeem the soul from woe,  
that is in passing joy?  
Whom nothing can oppress at all,  
or work the same annoy?  
If furious foe, should seek to spill:  
my blood, or work my thrall:  
My goods are great, I have enough,  
to purchase help withal.  

Money accepted as a God, to redress many miseries.  If health of body do impair,  
and sickness do possess  
My Corpse with grief, my goods can get,  
best Physic for redress.  
What if a time of dearth should come  
to pinch the poorer men?  
Then were the time, for me to make▪  
of every penny ten.  
For I have store of every thing, 
Where there are all things at will to content the flesh, there is seldom any thing to quicken the spirit.   
that would be present gain:  
As Sheep and Oxen, fruit and wool,  
and every kind of grain.  
Which ten years dearth could never spend,  
what can annoy me then?  
I live secure, I am at ease,  
I stand no dread of men.  
What sayst thou now, am I in ease  
to seek for aid of thee? 
Many may, but few have relief of the wealthy.   
No, no, go pack, a thousand may  
have their relief of me.  Solace. 
ALas thou foolish wretch, whom the dregs of the uncertain muck of the world, hath drowned in the puddle of pernicious security. Thou laughest, 
Many sing, when they should sigh, and laugh, when they should weep. Many build looft for the body but think not of the poor ●oule where it shall dwell in the end, the dungeon of hell,  when in deed thou shouldest weep: Thou singest, when thou hast great occasion to sigh, and thou triumphest, in rash desire of finishing a sumptuous house of earthly and no durable matter, where (in deed) thou shouldest rather, put on thy mourning weeds of sorrow, for the ruinous fall of a more precious building, thy poor soul, whom the heavy burden of thy sinful and voluptuous life, hath cast into the dungeon of darkness. Harken thou unto me therefore, and mark my words which flow from the fountain of perfect felicity. 
Hearken to god defy the devil.  And thou shalt learn another lesson, thou shalt sing another song, and frame thy fancy after another fashion. That is thou shalt condemn and despise, 
Riches in respect of the uncertainty of them, are not to be accounted a man's own  and in the bitterness of thy soul, even curse those things that thou holdest so dear, and of so high price. And sigh for sorrow, that thou hast so much regarded the things that were none of thine.  The Richman. 
What, what, you run at random, sir  
your wits are not your own:  
I think poor man with taunting terms  

Worldlings do persuade themselves to live for ever & that there is no God to take again what he hath given them But make Fortune the Author of happiness.  your wits are overflown  
Do I possess that is not mine?  
whose wealth is that I have?  
Whose is the substance of the store,  
which friendly Fortune gave?  
Is not the gold that I have got,  
mine Oxen fair and fat?  
My flocks of sheep mine own? poor man  
thou sayst, thou know'st not, what.  
But tame thy tongue, or use thy terms  
in better sort to me:  
Take other mates for thine estate,  
I am no mate, for thee.  Solace. 
Alas that silly soul of thine,  
doth rest in woeful case:  
It can not choose but rue to see,  
thee run so reckless race.  
What though thy body live at ease, 
It is the fashion of fickle Fortune to favour to day and to frown to morrow. But the surest hold of happiness is to trust in God.   
and wealth abound at will?  
Wilt thou like witless wretch give thanks  
for foolish Fortune's skill?  
In fickle state (alas) art thou,  
dame Fortune's wheel unsure:  
Can turn thy wealth to want again  
when thou art most secure.  
Thy silly soul is sunk in sin,  
whose due desert is woe,  
Wherefore return again in time 
It is a rare matter, to find a man willing to forego his wealth, or to take the loss of his abundance with patience.   
to friend, and fly thy foe.  The Richman. 
What should I fly, oh foolish wight,  
my Lands, mine only stay?  
My store, my stuff, my bags of gold,  
and cast my wealth away?  
No, no, I'll know from whence thou art,  
thy name, thy force and will:  
Before thy cunning shall convert,  
my Conscience to thy skill.  Solace. 

To shun the inconvenience that Riches bringeth is to repose no further trust in them, then as urgent necessity forceth.  AS my meaning is not, that thou shouldest rashly or unadvisedly cast away that abundance (the gift whereof thou foolishly, attributest to Fortune, which, indeed, God hath bestowed upon thee) so I would not that thou shouldest put such affiance and such trust, of a permanent and happy estate in that, that so soon may vanish away: 
Psal. 62 10.  like the flower that in the morning, the dew maketh most fragrant fresh and sweet, 
jam. 1.10 11.  and before the evening with the scorching sun beams is withered, loseth his fashion, and all beauty. 
The rich, and their riches compared to the flower of the field.  Even so fareth it with the rich of the Earth: who (together) with their abundance▪ fleet away, the body to the grave & their wealth they know not to whom: what fond conceit (therefore) moveth thee (thou foolish man) thus madly to make fortune the master of thine happiness, and to account this world, the habitacle of thy sinful carcase, of a further & more durable continuance than it is. 
〈…〉 in this world to to be found.  Think it certain and nothing more certain, that true felicity is not here to be sought for, not here to be had, nor here (after the manner thou hast begun) to be tasted. To be made rich, to become Lords, Ladies, Kings, or Keysars, 
worldly promotions, no spark of true happiness.  to be noble, or honourable, worshipful, or Gentlemen, or to abound with all the pleasures, or pleasant delights that the whole world can yield, is no spark of true happiness: and therefore deceivest thou thyself, thou runnest headlong into a labyrinth of mischiefs, in choosing this world, to be thy throne of honour, 
There be too many that think, that there is neither heaven nor hell: but the pleasure and pains of this world. Like Epicures, who shall find it contrary, to their endless destruction. The glory of this world a prick of evil.  thy seat of happiness, and Fortune, the mother & nurse, of thy prosperous estate, as though there were no other place of bliss, no other seat of honour nor other Author of happiness: here (thou fool) the Glory, the Pride, the Pomp, the wealth, the bravery, the pastime and dalliance, honours and riches, the authorities and preferments, together, with all the Ornaments of beauty and strength, carnal reason, and worldly wisdom, what is it, but the pricks of Satan, a sting to the good conscience? and destruction to the wicked soul? what is it but vanity, ye mere vanity & affliction of spirit?  The Richman. 
This answers not to my demand,  
I ask thy name, and why  

The arrogant man is ●oth to be removed▪ but if he feel himself manifestly touched with his fault he will put on a stout ●ace, and cover his wickedness with audacity.  Thou dost control me thus, for that  
a care to live have I.  
I will avouch and verify,  
which I have said before  
I am not yet afraid: I know  
such preachers are there store,  
That cry in every pulpit still,  
woe worth the wealthy ones,  
They threaten with the plagues of, hell  
yea all the plagues at once.  
But seek not thou, even so to set,  
my stately state at nought,  
Be not too bold, I am no babe,  
I see what sleights are sought▪  
To suck the sweet of such as I,  
that have such wealth at will,  
But show thy name perchance I may,  
attend unto thy skill.  Solace. 

The sweetest Solace for an offender, is ●●●don for 〈◊〉 crime  My name as erst before I said,  
Is wholesome, pure, and sweet:  
True Solace, for a sinful Soul,  
whom Satan lulls a sleep.  The Richman. 

 Is Solace then your name in deed?  
For thee then I have ●ought,  
With great expense, with cark and care,  
with all my will and thought:  
And wandered far and near about,  
my country here and there.  
To settle me in sweetest soil,  
good Solace show me where▪  
And what may best delight the mind  
of him who hath in store  
A world of wealth, yet still I wish,  
with all my heart for more.  Solace. 
Thy senses foolish man do err,  
thy fancy flies too fast,  
Thou feedest thy folly like the fly,  
that fries in flame at last.  
Dost thou suppose my coming is, 
The word of God is not to draw men to, but to withdraw men from sin.   
to solace thee with sin?  
No, no, it is to call thee from,  
the error thou art in,  The Richman. 
Why sayst thou so? Solace I seek,  
If thou be Solace, say,  
I am: and I am he that will,  
all pleasant things obey.  
Want not for gold nor silver dear, 
Nothing too dear for the flesh, but every trifle accounted too dear for the Soul.   
ask what thou wilt, for fee,  
No price shall pass, ask what thou wilt,  
and I will give it thee.  Solace. 
I crave not gold nor silver man,  

Heavenly comfort revealed to none that have their whole delight to fulfil the will of the flesh  thy fees I do defy:  
These proffers do thy wicked heart,  
oh Sinful man descry.  
I see thou savourest all of sin,  
true Solace, is no share,  
For thee, nor for such wicked ones,  
that thus affected are.  
Leave of, Leave of, therefore in haste,  
these fond conceits of thine.  
And to mine healthful counsel see,  
thine heart thou do incline.  
Let Satan sit no more within,  
thy breast to rule thy will.  
Feeding thy fancy with delights,  
of worldly pleasures ill.  
Look thou into the Gospel true,  
the word of life and light,  
And thou shalt see (as in a glass,)  
thyself in sinful plight.  The Richman. 

This solace is contrary to the rich man's expectation.  What? what? is this, the Solace which  
thou wilt revive withal:  
And win my silly Soul in haste,  
from pain and pinching thrall.  
Quite contrary to my request, 
He that persuadeth a worldling from his inordinate cares of the world, he accepteth him as his utter enemy. Too much affiance in a ches is enmity to God.   
yea, to my sudden woe,  
I thought thou hadst been for my tooth  
but lo thou art my foe.  Solace. 
No, no, I am thy faithful friend,  
and thou a foe to me,  
Which thou shalt well in fine perceive  
was cause I came to thee.  The Richman 
Well, well, say on, proceed to show  
thine whole intent in haste,  
Be brief, I pray, the evening comes  
on us, thou seest full fast.  Solace. 
Attend thee then, let pleasure pass,  
and hearken what I say,  
My Solace shall be sweet, in fine,  
if thou my words obey.  
AS far as I can perceive, by the circumstance of thy former determination and intended proceed as also by thine obstinate perseverance, in thy wilful and perverse opinion: that either thou haste never heard, never read, or quite forgotten, that sacred saying of jesus Christ in his gospel, where he warneth all men to beware of covetousness: And to consider that the safety of their lives, consisteth not in the multitude of their riches, 
Riches can not save a man's life.  and worldly pleasures. But thou ere while protestedst, that thou knewest neither me nor jesus Christ, then canst thou hardly believe his sayings: 
He that loveth not God heareth not his word.  much less the sayings of any other, that comes unto thee in his name, whom likewise thou contemnedst ere while, saying: there were of such Preachers store, but harken a little what I will say: 
In the 12. of Luke.  when jesus put forth the parrable of him whose fruits, and abundance so increased, that he was forced to enlarge his rooms to convey his Grain and store, so much increasing: 
Though God be unknown to man yet he seethe the secrets of the heart of man and judgeth accordingly. God is just to punish the ofenders, and to turn their pleasures into pain.  either he prognosticated of thee or of some other, whose heart was set on fire with the love of this world, as thine is: And therefore, assure thyself, that although he be unknown to thee, & his messengers despised of thee▪ the perversity of thy life, thy wilful rebellion against him is not hid, nor can be concealed from his knowledge, nor thyself defended from his rod, who keepeth his punishment in store for thee, till the fullness of thy wickedness be come to an end, when (according to his justice) he will turn all thy pleasures into pain, thy plenty into poverty, thy wealth into want, thy stately palace (that thou intendest to build) into a deep bottomless dungeon, & thy prospectes of pleasure, into horrible darkness in hell, thy sweet melody & music into horrible hissing of venomous Serpents, and hydious hellish powers, and thy singing and mirth, into howling, weeping, and gnashing of teeth, 
God Punisheth with the want of that that we here abound withal.  thy sweet smells, into stinking and loathsome savours, thy delights of the Thems, into the stinking water of Styx in hell. And further, (that of justice) he shall give thee in stead of thy gorgeous attire, miserable nakedness, in stead of thy delicates, gurmandies and belly cheer, 
God's judgement is without redemption.  hunger and inextinguishable thirst: in so much as thou shalt not have, for gold silver or friendship, for wealth or good will, as much as one drop of cold water to cool the heat of thy tormented conscience: Consider this and believe it: for, 
Luk. 16.  was not he of whom the Gospel maketh mention, in case as good, (or rather) in the sight of the world, as happy as thou esteemest thyself to be? Was he not Rich? had he not abundance? Was he not clothed in rich raiment, and gorgeous garments of costly colours most sumptuous to behold? fed he not as fine, and fared he not as daintily as thou? was he not as duly attended on, and pleased with as solemn eye service, as thou? was he not glutted with all kind of pleasures? and had all the world as it were at his beck and commandment? as much as thyself? And yet such was the hardness of his heart, the frailty of his faith, and coldness of his charity, the wilful stubbornness of his untamed will, that he would not bestow as much as the crumbs that fell from his table, no not the voidings of his Trenchers, upon poor Lazarus, who lamentablely oppressed with hunger, and grieved with soars, 
dogs cruel by kind, yet here more courteous than men.  begged at his gate, having none other relief, none other help or comfort in that deep distress, but the poor Curs, that licked away the filth that did flow, and distil from his Loathsome carcase, pitiful to behold: But was for very hunger driven to yield up the ghost whom Angels forthwith carried into a place of unspeakable bliss, 
poverty, and Sores, no bar to keep the Soul from bliss.  the bosom of Abraham, where he rested, revived with joy, refreshed with comfort, released of misery, and richly relieved with all unspeakable happiness. But mark what became of this dainty rich man, Death not long after, took him from his abundance and left his riches he knew not to whom: 
If money could save the soul the devil had lost his share.  and the Devil and his Angels, attending his departure, as greedy of so great a pray, without delay drew him into the deep dungeon of hell, to pray on him there, their fill, and to give him his just reward, in utter darkness, where is continual weeping and gnashing of teeth, and where the worm of his conscience, never ceased to torment him: 
The rich man's grief increaseth, to see the poor man in bliss.  and so much the more, seeing the poor soul & loathsome Lazarus, whom he in the world so much despised to be placed in heaven, and himself in hell: Lazarus in bliss and he in curse, Lazarus in joy, he in pain, Lazarus in great glory, he in perpetual darkness, yea in such unspeakable heat of, conscience, the he cried for one drop of mercy and could not obtain it. 
To deny help to the needy, is sin before God,  What sayst thou now, this man for denying to give that which he thought his own, what was his reward. Thou hast not heard, that he went about to defraud any of his living, or by threats or flattery to take, from any man that which was not his, but onli for saying his poor brother to want, that, wherein he abounded. In what case thou art thou, who hast not only, denied things necesary to the needy, and withheld help from the helpless, not only, not relieved, but oppressed the poor, and wrongfully taken from poor Simple thy Tenant (whom in conscience thou art bound to relieve,) his silly Cottage whereupon he lived, having none other place to hide his head in, 
Many are ready to rifle. But few to relieve the poor.  to harbour him and his in, which is lamentable, being monyles, and friendless, having many poor children, and no refuge, and thou hast neither remorse of thine own conscience, pity upon their estate, or remembrance of thy reward. Thy greedy mind is contrary & clean repugnant to the counsel of jesus Christ, 
A hard Sentence to a miserable man to give all that they have to the poor. Pro. 19.17. He dareth to the Lord, that hath pity on the poor. ●ob. 4.8 9 A foundation laid upon the pleasures of this world, is the ground work of destruction. Luk. 12.20.  who willeth thee to give all that thou hast to the poor: but contrary, thou robbest the poor to make thyself Rich. Thou dost not consider that he that hath pity on the poor, dareth unto the Lord, and the Lord will reward him. But I say, seeing thou hast much, thou shouldst give plenteously. Thou shouldst not shut up thy compassion from the needy, nor forget to distribute, whereby thou mightest lay up in store a good foundation against the time to come. But the foundation which thou beginnest to lay, is upon a weak ground, upon a ground that will sink thee, into the gulf of perpetual perdition. Thou fool, this night will Christ take away thy life, than whose shall these things be, which thou hast pawned thy Soul for? Think upon the impossibility of the Richman, to enter into the kingdom of heaven: 
Hard for the rich man, but impossible for the wicked rich man to enter into heaven.  for if generally, it be as hard a thing for a Richman to enter into the kingdom of heaven, as for a Camel to go through the eye of a needle, how shall it be for thee, which art so far in love with thy bags of gold, and great possessions, and so desirous to become wealthy, that thou fallest into divers temptations, into the snares of the Devil, by many and noisome desires, 
josu. 7.10. Achan stoned to death for stealing.  running headlong into hell, death & destruction. Achan, through his covetous desire of gold, was himself stoned to death, and all that he had, burned at the commandment of josua. Ahab, seeing his poor neighbour Nabothes vinyardly conveniently for him, 
Ahabs' wicked desire of Naboths' vineyard.  fell into a burning desire thereof, and never left until Naboth was slain, by the procurement of wicked jesabel his wife: and then went Ahab to take possession of the vineyard, 

The wickedness of jesabel.  
A just reward.   where the Prophet of the Lord told him, that for his wicked deed, he and his wife should be devoured with Dogs. But he himself upon repentance, obtained pardon: 
Pardon upon repentance.  but jesabel was eaten with Dogs according to the word of the Prophet: Let these examples move thee, who hast deserved no less punishment, in defrauding (partly by flattery, and parley by thy threatening) thy poor Tenant, whose undoing crieth unto the Lord, 
God seethe the wickedness of man.  who slumbereth not, but seeth thy wickedness, and hath laid up in store a punishment for thy cruelty, and pride of heart, as by these and many other examples it may appear. Repent therefore in time.  The Richman. 

●rueth unpleasant to the wicked.  This soundeth not like Solace man  
this fills my heart with woe:  
This is to drive them to despair,  
that with abundance flow.  Solace. 
No, no, but harken thou a while,  
what I shall say to thee:  
For every man is not accursed,  
that is of rich degree:  
As shall appear hereafter plain,  
examples here ensue.  
Of David, Jobe, and Abraham,  
believe them, they be true.  
THe scripture reporteth that Abraham was rich, 
Abraham, job, and David rich.  that job was wealthy, and that David abounded in substance, and yet Abraham believed in God and was reputed righteous: 
Gen. 15. ●9.  Of job it was said, that there was not his like upon the Earth, a man simple and just, fearing God, 
job. 1.3.  and declining from evil. And the Lord himself, said of David, 
1. King. 15.4.  that he had found a man, according to his own heart, whereby thou mayst perceive, that riches are not of themselves, so much to be disliked, or condemned, but the abuse of them: 
The abuse of riches to be avoided.  the greedy gathering, & wicked whording of them: for these men, although they were very rich and had all things, esteemed themselves as having nothing, 
The Rich should esteem of themselves as having nothing. Riches withdraweth the hearts of men, from the truth. Luke. 16.  so humble were they in mind, so lowly in their hearts, and liberal of their goods. The Prophet David sayeth, if riches increase, set not your hearts upon them: for as the Adamant by nature, draweth Iron to it, so riches commonly draweth the hearts of men to an unsatiable desire, according to the words of our Saviour, that where a man's riches are, there is his heart. And surely it is hard to find a man▪ of a content estate, that desireth not more, and a harder thing to find one, having more then enough, that is content. The reason is, because they perceive not, that as an Horse is a vain thing, to save a man: so their riches is of no force to relieve them without it be guided and bestowed according to the word of God, 
Riches not available without the grace of God to guide the same.  which is by the examples of Abraham, job, & David, who were as having nothing▪ and yet possessing all things. This (if thou didst consider, thou wouldst accept, and content thyself only with the gifts of God, 
We must be content without estate, be it high, or low  were they great, or small, many, or few, and that with modest and hearty thankfulness, not in pride, or despair, not coviting other men's, but to be helpful to others with thine own: for there is a God in heaven, that will one day ask account, 
We must give account of our Talent.  what Talon he gave thee in his absence to use, what thou hast gotten thereby? which is: what good thou hast done by thy vocation to others? And further, he will demand what goods thou hadst of his to keep, how thou gattest them, and how thou bestowedst them? what wilt thou answer? canst thou say, I have with my Talon, gained one other? when, indeed, all thy studies (I perceive) are set upon greedy & ungodly gain? and so hast thou loitred in thy masters business, and waited on Satan, ran from Christ, and followed belial, forsaken thy Saviour and obeyed the mortal enemy of all mankind, the Devil. How canst thou say for the getting of all thy goods together? canst thou say, 
It is a hard thing for a rich man to discharge himself of all ill means to get his goods.  I have gotten them with pain and travail of my body, with the sweat of my face? nay, canst thou excuse thee (if thou be charged) to have encroached by violence that, that other poor men have sweat for? other have travailed for? & painfully purchased with great & daily labour? how (I say) canst thou excuse thyself herein? But to come nearer unto thy cursed wretchedness, admit thou can excuse thee of this, (as thou canst not) it shallbe further demanded of thee how thou hast bestowed those things that the Lord hath made thee Steward of, here? and what wilt thou answer? wilt thou say, here is thine own? It will not discharge thee: for he commandeth them that be rich in this world, to be ready to give and glad to distribute, but thou art not only not ready to give, but takest from other, that which is not thine, 
Mat. 19.20. Occasion, the minister of much mischief The rich rob themselves of the freedom of a good mind▪ through unsatiable covetousness.  thou art not glad to distribute, but greedy to lay up: where the rust and moth doth corrupt, and evil disposed persons, have their minds stirred up, to venture their lives and souls to rob thee of. And in the mean time thou thyself, robbest thyself of the freedom of a godly mind, and tiest thy poor soul to the Gates of destruction, with the cords of pride and self love, not making any account how to avoid, thy casting into utter darkness, where shall be weeping and gnashing of teeth, 
It is the least care in this world to a voided the pains of the world to come  as an unprofitable servant: neither makest thou any account, how to avoid bu●ning▪ among the tars as a weed of the world, or to shun the company of the goats, that shall be set at the left hand of the Lord in the last judgement, as matter for the fire, that never shall be quenched: as thou hast heard, by the reward of the former Rich man, in the 10. of Luke. But to come again to thy riches, which thou so honourest, and to thy stinking carcase, which thou so daintily feedest, and finely ●l●●hest. 
The uncertainty of riches by the example of job.  Remember that Jobe was rich, with whose abundance, thou madest comparison before, (yet not with his integrity) but mark how soon his prosperity was changed into adversity, his goods into grief, his wealth into wickedness, his health into sickness, and all his glory into utter contempt of all his friends: so vain and variable are riches, and so subject to sudden change, is your health of body, that you care so much for: Riches (I say) are casual, and rise▪ and fall, at the pleasure of the giver: yea, were thy riches as much as Abraham's, or jobs, David's, or the greatest Kings in the world: yea, were it as much as the world could contain, and were it never so secretly hidden, or conveyed under those curious Locks and keys, 
All riches are in the hands of god: & he is able to take away what he hath given.  that thou sayest thou wilt provide, in Braze● or Iron Chests, never so strongly, thou couldst not bring it without the compass of God's omnipotent power, but that he is able to pluck it from thee, to make it to melt away like wax at the scorching fire: what madness (therefore) art thou in, 
Man's folly to promise himself ease in respect of his riches.  thou foolish man, to say to thy soul or body, take ease or live at rest, for thou hast enough for thy life? thinkest thou not that as God is the Author to give so to be in his power to take away? as he exaltith, so he can pluck down? as he maketh rich, so he can make poor again? And (therefore) the most sure and certain mean, 
Man is but tenant at will of his worldly substance.  long to enjoy these gifts of God, is to acknowledge thyself to be but his Tenant at will, of all that thou possessest: & therefore bound to dispose at his pleasure for fear of Fortune: and not to repose thine happiness in thine abundance, 
Happiness is not in the abundance, nor unhappiness in the want of wealth. job. 17, 13.  neither thine unhappiness in the want of transitory wealth: considering that as thou camest into this world naked, so shalt thou naked return, from whence thou camest, to earth: of which thou were created, and leave the honour of thine house behind thee, for the pomp of thy wealth shall not follow thee. But what thou hast carefully heaped up, others shall prodigally, waste. 
Evil gotten, soon spent.  And therefore, is the abundance of wealth so far from making men truly happy, as it rather turneth to their utter destruction, and even poison, unto their soul. 
2. King. 5.22.  Geizi under the name of Elizeus, took reward of money, to make himself rich: 
The reward of Bribers.  But it wrought with ill effect, it poisoned him, it caused him to fall into Leprosy as white as Snow. Ananias and Saphira, 
Act. 5.3.4.  for keeping back part of the price of their own possessions to their own use, were rewarded with present death. But call to mind the horrible end of that notorious arch-traitor judas, 
Mat. 27.5.  who for money betrayed his Master, and Lord, the Saviour of the world jesus Christ. Whose corrupt conscience, by reason of his briverie and treason, so pricked him, that in desperate madness he hanged himself, 
The reward of judas, for betraying Christ.  & burst in sunder in the midst, that all his bowels gushed out. An infinite number of such examples (whereof, covetousness hath been the author) thou mayst read, both in the scripture, 
covetousness odious in the sight of God.  as also in profane histories, confirmed to be odious in the sight of God, by his just judgements, following such covetous desires of men. Wherefore look thou unto thyself, search thine heart, try thy thoughts, examine thine affections, clear thee if thou can, of this pernicious desire: no, thou canst not say, thine hands are clear, of taking: thy Chests free from whording, that, which was wrongfully gotten. Wash them thine hands, cleanse thine heart, and rid thy coffers of their ill gotten goods, lest God of his justice come down, and find thee thus polluted, reward thee according to thy deserts: he seethe it that will not suffer thee, to escape scotfree. Thou mayst perchance say, that thou must provide for a dear year, thou sayst, thou hast enough for many dear years: many thousands have the less: Let Simple thy Tenant (for one) be witness, did not Christ, feed with slew barley loaves, 
Mat. 14.20. jo· 6.11. Mat. 15.33. Water given out of the hard rock.  and two fishes, five thousand men, beside women & children? & with seven loaves & a few small fishes, fed he not four thousand? when the children of Israel wanted water in the wilderness to kill their thirst, was it not given them out of an hard Rock? 
1 King. 19.6. Eliah fed in the wilderness.  did not God send unto Eliah bread & water in the desert, in his great, & wearisome journey? which showeth the care & tender mercy of the good God towards them that fear him. And to show his justice likewise upon the stubborn rebellious & stiff-necked: 
Dani. 4.22. The fall of Nabugodonozer for his pride and rebellion against god.  what did he to Nabugodozer, the mighty king, that esteemed himself rather a God, than a mortal man: did he not pluck him from his kingly throne, from his seat of glory, and set him amongst the wild beasts of the field? And in stead of his Palace of admirable beauty, was he not forced to shroud himself with the bushes in the wild field? and for his dainty fare, was feign to feed among the beasts of the land, on grass and green herbs, contrary to the course of man? only for his pride and tyranny? for his striving and presuming against the almighty God? See then if he have not spared the greatest and most mighty king of the world, but punished him after so strange a fashion, he will not spare thee. There is no respect of persons with him. 
No respect of persons with god.  But he that doth his will and worketh righteousness, is accepted, be he poor, or rich, high, or low, king, or beggar: yea, he raiseth the simple, poor, naked, and needy, out of their misery, and trouble, and plucketh down the high, the mighty and proud, and sendeth those that account themselves rich and to have no need of his help, them (I say) he sendeth captive away: he plucketh down their proud Peacocks tails, and scattereth them in the imagination of their hearts, 
Luk. 1.2.  and will feed the hungry & such as thou dispisest, with good things. And therefore, once again, I say unto thee, that foolishly thou sayest unto thy soul, take thine ease, or to thy body, take thy rest, I have enough for my life, I will go build, etc. When the Lord of might, can with the breath of his mouth, 
Osee. 13. God, even with the breath of his mouth, can shake our foolish buildings to pieces. 1. Tim. 6.17.  shake those foolish buildings of thine in shivers, tumble them to the ground, & make thy great abundance nothing at all: And therefore Saint Paul willeth Timothy, to tell them that are rich in the world, that they should not be exalted with pride. But contrary thereunto. It may be well perceived, how thou in thine abundance beginnest to swell in contempt of other men, through pride, whereof thy wealth is the worker, and pride the nurse of all other vices: so that thou makest that the instrument of all evil, which God hath ordained to do all men good. How hast thou gone about to trample (as it were) poor Simplo thy Tenant under thy feet? Thou hast utterly undone him, in taking his poor living from him, flattering him until thou hadst gotten him into thy spider's web, & then beganst to poison him, than beganst thou to threaten him, so that the poor man may say, that he sold his liberty, for a pound of flattery. But in deed, tell me, 
Liberty sold for a pound of flattery.  intendest thou to proceed in this peevish purpose of thine? Meanest thou to make such a mighty Mansion, such a huge house, with so many stories high: fearest thou not falling? dost thou not know, that he that climbs highest, is in most danger, and hath the greatest fall: 
The plot and groundwork of a notable b●lding.  let me advise thee, to frame thy plot and proportion of thy building thus: first, for thy foundation, dig the trench very deep, even to the very root of thine heart: search and see, whither● it be all firm ground, there or not, 
The sea side of Satan.  vp●n which thy building must be first founded: and because, it standeth so near the sea side of Satan, 
Quicksands.  thou must take heed that there be no gulfs or quick Sands therein, 
Privy conspiracy.  driven by the waves of wickedness, whereby thy cogitations have, or hereafter may sink into any mire or puddle of privy conspiracy against thy soul: 
The stamp of a good conscience.  which if thou find, thou must ram down with the stamp of a good conscience, as much Clay of true repentance, as will serve the turn, 
The stones of a man's life, hewn with the hammer of god's word.  and then begin the foundation, with the Stones of a new life, hewn out with the Hammer of God's word, and laid by the direct Line and level of a true faith: and the workman of this building, must be the holy spirit of God, 
The level of a true faith.  whom thou shalt find (if thou sake him with a single●hart) standing ready (but not idle) in the Market place of true religion, 
The holy ghost the work man.  working in the new buildings of such as unfeignedly intend to become new men. But his hire will be somewhat hard, he will not work b● the day, neither by the month, nor by y year, but will covenant for all thy life, and thou shalt covenant with him to give all that thou haste, at his disposition: which covenant if thou break (yea when the building is even finished) he will cast it all to the ground again: 
We must break promise with the body.  and where thou hast promised thy soul and body to live at rest, and to take their ease, thou must break promise with them, for this workman will have thyself, under him to be the principal overseer, and surveyor, to watch night and day, 
A work-m● of a contrary building, Satan.  lest a workman of a contrary building, pluck down, what he sets up, and destroy what he hath made: but he will instruct thee, and direct thee hereafter what thou shalt do in this business, and how thou shalt proceed in this building, if thou wilt frame thy fancy to follow it: this building will be so stately and high that if thou fall, it will crush all to pieces: and yet so precious, and glorious, that thine eye hath not seen thine ear heard, neither can thine heart conceive, the precious and beautiful furniture, and ornaments thereof. But a hard piece of work, for a natural man, too curious to thy crooked conceit: which I doubt will be hardly drawn from thy former folly, from proceeding to finish another piece of work, whereof the wicked workman (that I erst spoke of) is the author, 
Satan the workman of all mischief.  and pricks thee forward, to go in hand with thine intended enterprise, thy sumptuous Palace, (which is for princes) thy curious carvings haughty hangings, goodly galleries, pleasant walks, stately standings, and princely prospectes: to see (abroad) the Hawks to fly, the hounds to run: And (within) thy rare jewels of gold, thy Cupboards of plate, thy Coffers full, & whatsoever else, delightsome unto thee, he persuades thee to be all good. But alas, he doth but deceive thee: For God by the Prophet crieth out ●ond saith: 
Esay. 5.8.  Woe be unto you that glory in your vanities, joining house to house, and land to land. The earth is full of gold and silver, there is no end of their treasures. I am angry with their covetousness, 
Abac. 2.6.  (saith God) I will strike their iniquity, and not suffer such, 
Esa 2.12.  as thus glory in their goods, and the vain pleasures of the world, to have any certain rest, 
An inordinate care of riches, a worm to the conscience.  But I will put a worm in their conscience, which shall torment them with continual anguish and perplexity (yea howsoever the world goeth with them:) for such is the inextinguishable fire of unsatiable covetousness, 
Pro. 27.20.  that it ever desireth and is never satisfied, no, although it obtain as much to day, as it wisheth for, 
Covetousness setteth the end of all satiety in things wished for  to morrow it desireth as much more, like an unsatiable Sea, and the fire that hath never enough. But setteth as it were the end of satiety, in things wished and hoped for, & not in that which he hath, have it never so much. And therefore, it is said, that desire of money increaseth as much as money itself: meaning, 
The covetous man enemy to all m●n 〈◊〉 and chief to himself.  that the more a man hath, the more he coveteth. Whereby he offendeth God, iniureth himself, & doth wrong to his neighbour; he doth not his duty to God, he withholdeth things necessary from himself, and helpeth not his neighbour when he needeth: he is to God unthankful, to himself cruel, to his neighbour froward. And therefore, john in his first Epistle, and second chapter, 
1. Io. 2.15.  willeth thee not to love the world, nor the things in the world: for whatsoever is in the world, is concupiscence of the flesh, 
Of concupiscence springeth all evil.  concupiscence of the eyes, and the pride of life: out of which, as out of head-fountaines, springe all other evils: namely, of the concupiscence of the flesh, 
Concupiscence of the flesh. Concupiscence of the eyes.  voluptuousness, of the concupiscence of the eyes, riches and desire of thy neighbour's goods: by which came thy first motion to desire Simple thy Tenants living. 
Pride of life.  And of the pride of life, springeth ambition and desire of honour, and to be great in the sight of men: out of which sprang thy pernicious, and foolish purpose to build, 
Voluptuousness.  etc. Again, of voluptuousness, cometh unhonest, and uncomely things: of riches, wicked things: and of ambition, 
Riches. Ambition.  foolish things: all which are so linked and knit together, as embrace one, and thou art guilty of all: follow thou one, and the rest will follow thee. So that here is the case of covetousness, who by reason of his riches, becometh so lofty, that he would bring all other (as it were,) under his girdle. I go for proof, but to thyself, who (notwithstanding thine abundance,) wast not contented to see poor Simple to live by thee, but most greedily hast thou eaten him up, and devoured him of his living, to his utter beggaring, which greedy desire of thine, I find accompanied with so many evils, 
covetousness accompanied with many evils.  and vanities of the mind, choking so the senses, with the thorny cares of this world, that I perceive thee quite and clean drawn, from the true and wholesome service of God▪ to the most servile and sinful slavery of deceitful Satan.  The richman. 
Oh hold thy peace, and say no more,  
my wits are clean bearest:  
Thy words have sacked my senses so,  
I have no comfort left.  Solace, 
Well then, adieu, farewell, I will  
too morrow come again:  
Sith night is come, farewell, do not  
these words of mine disdain.  
But think upon thy former ways  
which thou hast passed in sin:  
In sine, my solace shall be sweet  
for thee to solace in.   

Godly meditations for him whose heart is infected with covetousness.  
Incline mine heart O Lord unto thy testimonies and not to covetousness. Psal. 119.  
Oh turn away my eyes, lest they behold vanity and quieken me in thy way. Eodem. 14.  
Take away the rebuke that I am afraid of, for thy judgements are great. Eodem. 42.   

¶ A Godly and devout prayer for the avoiding of God's wrath, against him that hath oppressed the poor to make himself rich, fit for every rich man  
OH most omnipotent and eternal Cod, father of all power and knowledge, the giver of all goodness, and just punisher of the wicked, I prostrate myself here before the seat of thy mere mercy, most humbly craving pardon for mine infinite iniquities, for mine obstinate and wilful rebellion against thy divine majesty, for running so far from true obedience, I have gone astray (sweet Lord) I have gone astray: I have greedily followed, that which I should not, & wilfully fled from that which I should have carefully embraced: O Lord, the desires of the world have undone me, the pleasures thereof, have pierced mine heart so near, they have wounded my conscience so sore, that virtue, faith▪ & godliness, are chased clean away: I have stretched out mine hands, to take that I ought not, and withheld them from doing that which I ought to have done. I do confess▪ O Lord I cannot deny, but I have oppressed & pinched the poor to make myself rich: I have foolishly framed my fantasy, to follow & fulfil all unlawful desires. But pardon me (oh heavenly Father,) pardon me, and give me grace, with Zache, to stand up, & restore again, whatsoever I have by forged flattery, by force, or violence, wrongfully taken from any body: that thou mayst vouchsafe to come and dwell with me, to the comfort of my poor soul: say unto me, (sweet jesus) as thou saidst to Zache, that this day salvation shall come into mine house. Oh sweet jesus, come thou unto me, which art salvation itself: a most comfortable, sweet and most joyful news it was to him: so sweet and joyful (oh Lord jesus) it will be to me that now am tied with the Fetters of Satan, for than shall I be free, that now am in bondage, and then I shall be at liberty: wherefore sweet jesus, say on, & not only say thou wilt, but come unto me, as I know thou camest to seek that was lost, to call them home that went astray, to accept again of him that wilfully ran from thee: like the untamed Heifer, who being too well fed, winch and kick against thee. But Lord, I unfeignedly lament my disobedience, and pray thy grace, whereby I may forsake the evil and perverse imaginations of my heart, which have so bewitched my senses, that they are dull to do good, and expert to do evil: forward to vice & froward to virtue. But altar mine affections, sweet jesus, change my desires, that in stead of the pleasures of this world, I may embrace the path, that leadeth unto eternal life. Wash me sweet jesus,) wash me and make me clean, and put far from me all ungodly gain, make me content with mine own: stir up in me a willingness to be ready to give, and glad to distribute, slow to lust, and willing to lead a new life: kill all concupiscence in me, both of the flesh and of the eyes and of the mind: & give me in stead thereof, earnest zeal to goodness, true lowliness of he●●t, and perfect patience, joined with unfeigned faith: that I may lay up in store a good foundation against the time to come, that through thee sweet jesus, I may obtain eternal life. AMEN.  
O Lord increase my faith.   

THE TVESDAY, or second days conference between Solace and the sinful man.  
Wherein (after long persuasion) & (understanding by many examples of the just judgement of God against worldly minded men, and the greedy desire of wicked gain,) begins to consider that he hath greatly erred, in reposing his trust in transitory riches, and in his abundance, to sell the end of all happiness: And falls into a kind of despair, wherein he uttereth his grief, and afterward receiveth comfort, Solace, showing himself to be Christ, etc.  The sinful man. 
OH sinful soul of mine sing forth,  
the doleful tunes of woe:  
Let sobs & sighs, let trickling tears  
from thee like fountains flow.  
Let groans in grief, be now thy gain,  
let sorrow bear the sway:  
Let Solace pass, for thou hast lost,  
thine health and won decay.  
Oh worth, oh worth me, wicked wretch  
woe worth the day wherein,  
That my rebellious mind did give  
the first consent to sin.  
woe worth the day wherein I was,  
seen first of woman's eye:  
Would God my life had ended when  
I first began to cry.  
Then should not thus my silly soul  
been wrapped in irksome woe,  
Nor it have felt the careful thrall  
that now is forced to show.  
My heart should not have harborde woe  
nor conscience cause to weep:  
That now in grief doth groan to see,  
itself in torments deep.  
But then, ten thousand times I had  
been happy in my death:  
Ten thousand times unhappy now  
that I enjoy my breath.  
Wherefore prepare oh grave in haste  
to take thy share of me:  
And death do thou thy duty too,  
I yield me now to thee:  
For all my pleasures now are gone  
my mirth to mourning cheer  
Is changed quite: my joys are past,  
now griping griefs draw near:  
That grieve my silly soul so sore,  
my corpse consume full fast.  
Oh death deny me not therefore,  
but take me hence in haste:  
The God that sits in Crystal skies  
hath cast me clean away.  
No hope of help, no hold I have,  
good death make no delay,  
No pardon due for my desert,  
my sins deserve to die:  
I linger like a loathsome wretch,  
in deep despair I cry.  
Come death, & end my doleful days,  
defer it not, make haste,  
I loath to live, yet dread to die  
all hope of help is past.  Solace. 
Oh wretched man, what is the cause  
thou mournest thus in woe?  
Leave of to cry and come to me,  
why dost thou sorrow so?  
The thrall is great that thou poor wretch  
dost seem to sorrow in,  
Show me the cause: be of good cheer  
I solace men in sin.  The sinful-man. 

See the corruption of nature that imputeth the cause of his grief to him that would cure his deadly disease.  woe worth if thou be Solace, who  
was yesterday with me:  
He was the cause of this despair,  
Yea, none the cause but he.  Solace. 
Sayest thou so? Thou art greatly deceived, in deed I am that Solace, that for thy comfort came unto thee yesterday, 
Proverb. 13.1. Pro. 9.7.8. The wise when they are reform depart from their evil, but the foolish will not amend. The ungodly to excuse their faults, do by circumstance endeavour to lay the cause of their evil upon God himself.  to call thee from thy foolishness, from thine error and censelesse security: But thou art that scorner that the wise man meaneth, that refuseth to be reform. For a wise man, when he is reproved, departeth from his evil, but a fool, when he is rebuked of his error, falleth into raging, and as it were into a desperate madness, as may appear by thy frowardness, that art not ashamed wrongfully and most unjustly to charge me to be the cause of this sorrow of thine, of thy despair, thou augmentest thy fault in thus rashly accusing me. But it is a Leasson learned long ago, many thousand years put in practice: namely, the ungodly to find out excuses according to their own wills and perverse conceits. As Adam & Eve thy great grandsieres did in the beginning, 
Eccle. 32.18.  when they had manifestly transgressed the Commandment of their Creator in eating the fruit forbidden, 
Gen. 3.7.  when they were charged with the crime: what did they? did they (upon their reprehension) confess and say, it is so Lord, we have eaten it contrary to thy will? Noah but they sought another buy mean to cloak their disobedience, Adam for his part said: The woman whom thou gavest me made me to eat: And Eve (seeing the matter said to her charge) said it to the Serpent's charge, thinking to make (by circumstance) God himself the author of their fall. But this juggling could not avail them, 
He that by vain excuses goeth about to hide his offence from God, increaseth his fault.  their deceitfulness deceived themselves, and they had all their reward: Now to come to thine excuse, who (to discharge thine own unhappiness, layest the fault on me) that came not to undo thee but to revoke thee from thy miserable blindness from thine obstinate foolishness, & overthwart opinion, wherein thou were trudging as fast as thou couldst to undoubted damnation. 
Satan setteth a vale before our eyes that we should not see the light of the truth. john. 1.5.   
But I see that Satan hath set a vale before thine eyes, that thou canst not see thy friend from thy foe, thou takest light for darkness, and darkness to be light, yea darkness hath so dimned thy censes, that thou canst not comprehend the light. 
2. Cor. 6.14.  For there is no familiarity between light and darkness. But awake thou foolish man that sleepest in darkness, 
Eph. 5.14.  and God shall give thee light, yea, I am the light of the world, 
Io. 8.12.  he that followeth me shall not walk in darkness, but shall enjoy the light of eternal life.  The sinfullman. 
Oh, say no more, I am undone,  
I cry, but all in vain:  
In deed I am in darkness deep▪  
thy words augment my pain.  Solace. 
Thou art deceived, in deed I am,  
the Solace that will ease:  
This doleful plight of thine with speed  
and wrath of God appease.  

Christ the lamb of God that taketh away the sins of the world.  I am that lamb of God that came,  
by God my father's hest:  
By death for true repenting souls,  
to purchase lasting rest.  

Although our sin be as red as Scarlet, Christ can make it as white as Snow.  Although thy sin the Scarlet do  
in redness far surpass,  
My death shall make thy soul as white  
as whiteness ever was.  
Wherefore, return to me in haste  
amend what is amiss:  
I am the God that pardons him,  
that true repentant is.  
Therefore give care attend unto,  
these comforts of my will:  
Believe, amend, do not despair,  
convert thyself from ill.  
I Know (oh sinful man) that riches and vainglory had even overcome thee. Thou were in a slumber, 
The devil rocketh men a sleep with worldly pleasures that seem sweet, but are in deed deadly poison.  with the sweet lullings (as they seemed) of that deceivable Satan the god of this world, who hath in such sort blinded thy mind, and bewitched thee with vain and transitory pleasures, that the light of my glorious Gospel, which is the power of God, should not shine unto thee. By reason whereof the examples of the justice of mine heavenly father (extended against such as have their hearts so seared with the hot iron of worldly carefulness) hath moved thee to this kind of despair, feeling thy conscience guilty of the things whereof thou hast been reproved: And therefore most wrongfully dost thou attribute the cause of thy grief unto me. But it is Satan that thus bestirreth him now to retain thee in the blind bye-path, that he hath hitherto deceitfully drawn thee into, beset with so many dilightsome devices, and dainty delicates of the flesh, of the mind, and of the eyes, that he is loath to lose thee, he thinks that if thou once go from him, thou wilt come no more, if thou forsake him, thou wilt be retained into my service, who will give thee better entertainment, yea, though my wages in this world be not gold and silver, though my Livery be not so glorious to the eye, 
Satan is most busy to lead us to evil, when we be most willing to apply us to goodness.  and thy diet so dainty, yet I say thou shalt be sure of a good living, in reversion, which is, after this life rend free, without any fear of forfeiture: thy livery shallbe here the liberty of a free mind, and thy Diet daily meditation of heavenly things. Which living, which Livery and which diet (I know) thine old master tells thee are all vain, 
The servants of God shall have the kingdom of heaven for their inheritance.  all full of servitude, watchings, waitings, and thraledome, and he gives thee both great wages of Gold and Silver, and a great living in hand, he gives thee not board wages, but places thee most princelike at his own Table, 
Satan bestows all things in this life on his servants, to please them, but after this life eternal pains in hell.  he feeds thee with his own hands, but he craves attendance, he is something nice in service, you must wait at an inch. But then like the master of a good hound, he pleaseth thee with many rewards: which thou hast accounted a very sweet and pleasant service, but thou hast heard before, that it is vain, yea most vain, 
Christ came into this world to call us out of the service of Satan to serve th'almighty God.  and very affliction of the spirit, carrying thee as it were (sleeping) into the most horrible pit of all endless perdition: And even of mere love (being sent to call those that were gone astray,) I was moved to awaken thee of this sinful slumber, to warn thee out of the service of this wicked master of thine, and therefore I know that thou condemnest me to be the cause of this thy sorrow: Alas art thou so sorrowful and full of grief, to give over that master of thine endless misery, 
Satan the master of all mischief.  the master (I say) of all mischief, the ringleader to all evil rule, the Captain of all the hellish crew: the crew that have their cogitations commonly occupied in covetous cares and ungodly desires of worldly pleasures: the crew (I say) that are carried by his most wicked wiles into most cursed captivity, never caring for God or godliness, who esteem my words as wind, as thou dost, who so rejoicest in thine abundance, as one that laugheth in his dream, and when he awaketh is driven to howl in sorrow? 
He that is not reconciled to God by Christ is dead in this world.  yea as dead being yet living, for thou canst not be but dead, unless thou be reconciled by me, who by my blood shedding, on the Cross, slew all enmity, between God my heavenly father and thee. And as I have purchased this reconciliation for thee: So I am come to thee to tell thee, to warn thee, 
Ephe. 2.1.15. Col. 2.14.  and to reclaim thee from error to the truth, from the claws of Satan to the favour of mine heavenly father, if thou wilt hear me and embrace my sayings.  The sinful man. 
Art thou in deed that Christ so pure,  
whom judas did betray:  
And whom the jews tormented sore,  
as sacred scripture say?  Solace. 
Ye I am he that hung on cross,  
fast nailed to the tree:  

Christ the sacrifice for sin.  A sacrifice, to pacify,  
my father's wrath for thee.  The sinful man. 
woe worth me then, for thou art he,  
whom I offended so:  
That in despair I languish here,  
a wicked wretch in woe.  
Oh let the mountains fall on me,  

Despair.  to hide my sin from thee:  
Let death approach, let gaping grave,  
take now their due of me:  
I dare not look on thee, whom that  
my sin offended so,  
No, no, thou wilt not pardon me,  
thou art (of right) my foe.  

Satan the author of all despair.  And Satan seeks as erst thou saidst,  
to win my soul from thee:  
I am content, to his request,  
I willingly agree.  
I can not now revoke again,  
my promise ready passed:  
Wherefore I know no remedy,  
I must be his at last.  Solace. 
ALas poor man thou art in great perplexity, thy senses are sacked in deed: But canst thou ●●l by whose means? wottest thou the cause? canst thou yet consider who it is that worketh this unpleasant thing in thee? Is it I, or Satan? is it virtue or vice? Is it life or death?  The sinful man. 
A great conflict I feel in deed,  
a right of furious fiends,  
Within my mind: a troup of foes,  
whom subtle Satan sends.  
Who with despair do so beset,  
and ransack all my will:  
That nothing can appease the rage,  
that pricks me forth to ill.  
Wherefore (I know) no boot to seek 
Those that yield themselves servants to sin, are in great subjection to Satan.   
to shun my raging thrall:  
For Satan binds me to attend,  
when he or his do call.  Solace. 
WEll poor man, notwithstanding, 
The unspeakable power and mercy of God towards man.  thy disobedience and thy wilful running from me, to that venomous Serpent, who hath thus poisoned thee with the sting of despair: I am not so hard hearted, but (of mercy) willbe pacified, and upon thine earnest repentance, be a mean, for thy reconciliation, to the favour of mine heavenly father again, 
Christ the reconciliation. to God for sin.  who gave me up into the the hands of the world, in the flesh to be a Sacrifice and Oblation, to appease his wrath (which nothing else could do) and to be made the cause of eternal salvation to all the world, as many as believe in me. 
Heb. 5.9.   The sinful man. 
Oh, worth me wretch: then I am none  
of whom salvation came:  
For I have disobeyed thy will,  
and led my life in blame.  
And rest in Satan's bands a slave,  
by due desert I die:  
Oh death make haste, my Soul, in sin,  
for thee is forced to cry.  Solace. 
AND dost thou now confess that it is Satan hath thus be witched thee? It is true: & most untruly erewhile didst thou charge me with it: be now ruled by me, take mine advice, and there shall be a dispensation provided for thee, easily to defeat Satan and deceive him of all his hope, he hath (yea of all his title, interest and demand) in thee: 
Christ hath subdued Satan, and bereft him of all his power.  for I have his head under my girdle: I vanquished him upon the cross: I spoiled him of all his power: I took all his weapons from him, and tied him in chains, that he cannot pass those limits & that compass which I have assigned him, without my permission and licence: I discharged all wretched sinners out of his jurisdiction, and in my humanity, satisfied and absolutely discharged the debt of all mankind, and canceled the Obligation wherein they stood bound, and took an acquittance for the same, sealed with mine own blood upon the Cross: So that your old master, subtle Satan hath no more to demand of them: 
Christ hath discharged, by his death all that was due for sin Gen. 3.10.  for I have bound myself to answer, the uttermost farthing that law can charge them withal: Although they were (by reason of the breach which thy great graundparents, Adam & Eve, made of the Commandment of the Lord in the beginning) all under the law, and so bound to answer the law: which I have done for all men. And therefore if thou submit thyself unto me, 
Belief in Christ, is the mean to be at one with God.  and believe in me with a true faith, thou shalt be reconciled unto mine heavenly father, who (if thou believe in me) shall honour thee, and for that thou art weak and full of infirmity, 
joh. 12.6. 2. Cor. 12.7.  my grace and power (fear thou not) shall then most abundantly appear (when thy weakness is greatest) to hold thee up and to help thee. 
Rom. 5.20.  For although sin abound in thee, grace may more abound: that is, if thou repent thou shalt find favour and mercy: but he that walketh on still on his wickedness, without any motion of conscience, to crave pardon, 
He that persevereth in wickedness, hath no hope of grace.  of him whom he offendeth, this grace and this reconcilement taketh no place in such a one. Therefore, must thou come to me in faith, and in true repentance, turn from thy former wicked ways: so shalt thou be reconciled unto GOD mine heavenly father, whose wrath, by mine obedience, is appeased, his anger qualified, and love renewed: Death vanquished, and life obtained: hell gates shut up, and the gates of heaven opened: yea, my dying▪ hath made all men alive: 
Gen. 3.15.  for I am that seed of the woman, that have broken the Serpent's head, that have cast out the Prince of this world, and judged him: 
Io. 12.31.  But he loveth yet to play the busy body, he luoeth still to be sifting every man, standing at their elbows, to prick them forward to every vanity: 
Za. 13.1.  and falsely flatter them as a deep dissembler: saying, tush, tush, God knoweth, 
Satan stands at our elbows to prevent us (if he could) from doing good, and to procure us to do evil.  that if thou do thus, it shallbe for the best, this is the way to thy most benefit. But contrary when he seethe a man forward to virtue, bend to do good, and to do my father's will, how then he bestirs him, than he takes them by the arm (as it were) and says, do not that, and stays him, dissuading him: saying, take heed whether thou go, take heed what thou do: so that he is a minister to all mischief, and a let to godliness: 
The world & the flesh the spurs to sin.  he seeketh by all means to train men into wickedness, having his hirelings, the world and the flesh to attend night and day, ready to lay sundry temptations, to move men to evil: the pleasures of the world, to win them: and the motions of the flesh, to move them, to his detestable errors: wherinto he wrencheth and wringeth men with tooth and nail, to snare them and so to destroy them. Was not he the mean, to move Herod to persecute me? and to seek occasions to trip me? that provided false witness to accuse me? 
Io. 13.2.  wicked judges to condemn me? And at last sent he not judas to betray me? yes surely, it was even he: for his tempting me in the Deserts on the pinnacle of the temple, makes it manifest that it was he: 
Mat. 4.6.  But lo, he could bring nothing to pass, but as the Scripture before had determined should be done, before all things (to that so precious business of mine) should be finished. I could have prevented him of his purpose, but the will of my father was, that I should obey: 
Christ obedient unto his father's will.  so I did to the death, the death of the Cross, a death most ignominious, most reproachful: and yet to make the matter more slanderous (as they thought, and as the ministers of sathan persuaded themselves) they hung me among thieves, and murderers: yea, a thief and murderer was set at liberty, his notorious crime pardoned, 
Innocent Christ condemned, and a thief discharged.  and his life saved, to thrust me forward, who was innocent, faultless, just, and clear, they having nothing to lay to my charge, and yet he never left until they had hanged me: but not to fulfil his will, but the will of my father. Satan for his part, needed not to have been so busy, for by my death I subdued him, by mine obedience I brought him in subjection, 
Christ by his death subdued Satan.  and bereft him of all his authority. A most happy death for all mankind: for thereby I have gotten them eternal life. I was willing and ready to fulfil the will of mine heavenly father therein: I refused nothing that might be for the benefit of sinful man, or that might overcome this great Goliath, this huge Holophernes, and to confound that saucy companion, that intruded himself into the Garden of Paradise, 
Gen. 3.7.  so mallepertly among thy parents Adam and Eve, whom with fair words, 
Satan with an apple, won Adam & Eve to break the precepts of God.  glorious shows, and vain enticements, he overthrew, and rob them of all their happiness, and that with an Apple: He is the instrument of all evil, the master of all misrule, who hath played the like part with thee, in stirring up thy mind to the vanities of this world, to suck the sweet from poor Simplo thy tenant: But his dealing is with such crafty conveyance, that he maketh a great show that what he doth is for thy salvation, when in deed it is to draw thee into destruction, and thou so simple, (nay rather full of subtlety as a good scholar of his) haste obeyed him, and dissobeyed me: followed him and forsaken me: betrothed thyself to him, and broken thy faith with me: But thou seest now I have vanquished him, I have beaten him down, 
Though Satan be subdued, he seeketh still to beguile us.  I trample him and his ministers under my feet: thou mayst perceive that his courage is quailed, and his force of none effect: yet doth his will continue wicked, and his practices very perilous. But to whom? not to me, neither available against my members, although he seeketh by all means to devour them. 
The devil prevaileth not against the faithful.  It is to such as are weak in faith and of no courage: to such as he findeth ready prepared for his coming, and such as will willingly entertain him, and be entertained with him: to such as will not only seek how to resist him, but yield before he come near them: to such as will not fly from him, 
The power of the devil of itself is nothing, but such as obey him make it strong.  but go (as it were) to meet him: to such as have a dainty, and a nice care for the flesh, and no regard to the soul: against such his force is very strong. And why? not that it is of itself strong, but such as thou art makest it strong, who fearest to offend him, who art loath to displease his officers, the world and the flesh: but canst find in thine heart, to go for them, to ride for them, to run for them▪ yea, and to live and die in their drudgery, in their servitude and slavery: such an one he found thee. He no sooner said to thee, do this, but thou didst it: say this, but thou saidst it: frame thy cogitations thus, but thou did so: when he saith eat, thou eatest, so did thy fore father and mother: when he bids thee go thou wilt run, and when he bids thee run thou wilt ride poest, 
Man doth all things that may displease but nothing to please God  so diligent art thou to please him. But contrary, when I bid thee do this, thou disdainest: when I or any by my commission, bids thee go, thou wilt either stand stark still, or go backward, which pleaseth well your master Satan: he feeds this frailty of thine with divers fantasies, as might appear yesterday, before I took thee out of his Cradle of Security. But wilt thou not confess yet that he hath deceived thee? dost thou not yet feel it? doth he yet keep thee under his tyranny? 
joh. 8.44. job. 41.25.  verily verily he is a liar, a murderer, & the King of pride: 
Satan is a liar and a murderer.  he hath taught thee to lie, and to dissemble: he hath hurted and wounded thee, and puffed thee up with such ambition that thou knowest not thyself. Leave thy lying therefore, and speak the truth: be not high minded, but consider that thou art an earthly man: thou hast nothing to brag of, but rather great occasion to mourn and weep for thy wounds, which if thou seek not help for, 
Christ the true Samaritan to heal our wounds. Luke 10.33.  will kill thee. Return therefore unto me, look up, I am that Samaritane that will power the oil of grace into thy wounds, and bind them up with the clouts of mercy. It is I, that will carry thee unto the Inn of eternal bliss, if thou wilt rise up and walk with me: nay I will set thee upon mine own shoulders, I will bear thee on my back, thou shalt lack nothing, I will give thee whatsoever thou wantest, and bring thee where thou shalt be cured, 
Christ healeth what Satan hath hurt.  and feel no more the smart of these wounds of thine: Satan hath made them, I will heal them: Satan hath undone thee, I will relieve thee: Satan hath plucked thee down, I will raise thee up: Satan hath blinded thee, with the vain and transitory, with the frail, and foolish pleasures of this world, and alured thee to follow him, to eternal destruction: but I will open thine eyes, and I will give thee light, so that thou shalt be able to discern his falsehood and flattery, from my faithfulness: how to fly him, and to follow me to eternal salvation, whereof (if thou frame thee faithfully to my words) I will assure thee. Hear me.  The sinful man. 
Oh what should I poor sinner do?  
whose sins surpass the sand  
In number, which the surging seas  
and waves have cast on land.  
No wit, no wisdom, or good will, 
Hard winning of a desperate man.   
doth rest within my breast,  
Thy words are all in vain to me,  
I am bereft of rest.  
And know not how to win again  
thy favour which is lost:  
In doleful plight I strive in vain,  
to yield up guilty ghost:  
That earth might pass to earth again,  
of which it first begun:  
My soul where it deserves to be,  
an woeful ghost undun.  Solace. 
Wilt thou (oh man) continue still  
so hard of heart in woe?  
Refusing so the fruits of grace,  
that from my mercy flow?  
Whereby thou mayst, at liberty  
be set, from force of foe:  
Reclaimed from sin and Satan's will,  
to rest no more in woe.  
Repent therefore (I say) repent,  
turn thou to me in haste:  
Give ear unto me once again,  
be yet reformed at last.  

Such is the love & mercy of Christ, that he seeketh by all means to win us from Satan.  Thou shalt perceive that I forgive  
all sinners when they cry:  
Not wishing any sinful soul  
in such despair to die.  
ALL the Prophets bear me witness, tha● through my name, all that believe in me shall receive remission of sins. 
Act. 10.45.  john saith, 〈◊〉 any man have sinned, he hath an Advocate wit● the father, 
Testimonies of Christ's victory.  jesus Christ the Righteous, & he i● the propitiation for our sins. I am that Christ of whom Osee testifieth, and saith: in that I have conquered Satan already: O Death I willbe thy death: O Hell I willbe thy destruction: I have (as David saith) lead captivity captive, when I ascended into heaven, in overcoming the Devil, Sin, Death, and Hell, enemies to the soul of man. These that were long before me have testified of me, whose testimony of me is true: 
Gen. 3 15.  And my father in the beginning, promised that the seed of the woman should tread down the Serpent's head, 
Esay. 7.14. jer. 31.22.  I was that pure seed of the virgin, of whom the Prophets spoke long before, 
1. Io. 5.7.  and I have performed it upon the Cross, and thus doth the spirit testify in the hearts of all the Children of my father. Now, 
1. Io. 5.11.  if these witnesses cannot move thee to believe: believe my father in heaven who testifieth of me: saying, 
Mat. 11.  This is my well-beloved Son hear him. My father hath sent into the world eternal life, and that is by me his Son. Well then, come unto me all ye that labour & are heavy laden with the burden of sin, come unto me & I will ease you. 
They that are laden with the burden of their sins may come freely to Christ, and be comforted.  Art thou laden (therefore) poor man? ye more then laden: thou art priest down, not to the ground, but to the very gulf of hell: thou mayst thank thy master Satan for it, who being pitiless presseth down with the weighty burden of all wickedness, such as yield him service. He will promise at the first, nothing but ease, nothing but pleasure: 
The devil will promise ease, but the end is pain and lasting woe.  but in the end he loadeth with labour, and payeth your hire with pain: thou that hast had the trial of it, excuse him if thou canst: no thou canst not, nor thyself. Wherefore, I say, defy him, and condemn thyself, who hast gone astray, who hast wrought wickedness, even with greediness: And I see that he hath led thee into such a Labyrinth, into such a deep Dungeon of despair, that it willbe hard for thee to wind thee out again. But I will work thee such a way, as if thou be advised by me, if thou follow my counsel, 
The counsel of Christ eternal truth, & the way of life.  and walk the way that I will show thee, thou shalt (spite of his heart) break his fetters in pieces, get out of his prison, and defy him and all his wicked retinue even to their faces.  The sinful man. 
Oh Solace doth thy mercy, so  
abound to pardon me?  
Although like stinking filthy cloth  
my life appear to thee.  
If Satan held me not in band,  
fast linked in fetters fell:  
Who roars like raging Lion, when  
I do determine well.  
Full feign I would return to thee,  
whose mercy now I see:  
And do perceive that Satan seeks  
the means to murder me. 
Satan seeks to draw men first into despair, and then to cut of their own days.   Solace. 
YEa, that is his occupation, he hath nothing else to live by, nor to maintain his kingdom withal: He first allureth men to all kind of vice: he stirreth them up to rebel against the will of mine heavenly father, and (as much as in him lies) retaineth them therein: but when they be somewhat touched with the knowledge and feeling of their error, when the spirit beginneth to groan, under the heavy burden of sin, and summoneth them to the leading of a new life, and they begin to fall from him: then begins he to bestir himself, 
Satan most diligent to deceive us, when we be most desirous to return unto God.  than he gins to cog and to lie, than he renews the Commissions of his officers, and wicked ministers, to lay a new assault to their souls, who with great diligence execute their masters will, in persuading the poor sinner, that he begins to take an ill course, if he decline from his wicked way, when he refuseth to do ill, and chooseth to do good: when he leaveth darkness and betakes him to the light of truth. He told judas that he was not wise if he would follow me, 
joh. 13.2.  but if he would forsake me and betray me then did he well. But when he had performed his commandment, and done as he was bid, what did that master of his for him? for sooth, (for fear lest he should have truly repent and have unfeignedly returned to me again) he put such a prick into his conscience, that he never left him, till he had hanged himself. Such conflicts maketh he in the minds of men, that have once yielded unto his pestilent motions, and obeyed his wicked will, without remorse of conscience, fear of death, or love of me, and that will not be in time reclaimed from their wickedness, whom the words of my mouth will not move, nor the fear of hell fire, fray from their filthiness: these (I say) when they hear the judgements of my Father against them for their sins, he (to the end he may hold them still in blindness) fearreth them with threats, and overcometh their wits, with most horrible and blasphemous persuasions, that there is no salvation or hope of help in me▪ in so much as he laboureth by all means, and useth all his policies to bring them to destruction, resisting them always from doing any good: 
Zach. 3. ●. The Devil went about to let the praises of josua. Math. 8.12.  as he stood at the right hand of jehoshua to let him, when he prayed unto mine heavenly father for the state of the people: So he endeavoureth to take my word out of thine heart, lest thou shouldest believe and be saved: yea, he desireth to winnow those that will come forward to godliness as Wheat, as he sifted Peter mine Apostle, 
Peter denied Christ by Satan's means.  who persuaded himself to be able to stand strongly, but lo, (even with the fear that Satan struck him with) he denied me three times: but he repented, went out, 
Mat. 26.34.  and wept bitterly: 
Mark 14.32. Mat. 4 3.  And afterward resisted him manfully, nay, he was not contented only to try mine Apostles, and other holy men, but he had a pull at me, he laid a great assault against me (as he thought) for he tried me with great possessions that he promised to give me, 
Satan tempted Christ.  hoping that wealth would win me: he tries me with hunger, & when he saw this would not move me, he sought means that I might kill myself, to throw myself down of an high ●●eeple, but I could have done it without hurt, and so he persuaded me (although he believed it not. 
The devil seeketh many means to destroy us. ) But this practice he putteth yet in proof, for he willeth one to drown himself, another to kill himself, the third to hang himself, and by divers other means, he moveth them to mischief themselves, to dispatch them out of the way: And why? 
Num. 21.6. The brazen serpent a figure of Christ  Lest they should after his venomous biting, look upon the brazen Serpent and live, (which is) lest they should forsake sin and cleave unto righteousness, lest they should repent their wicked life, 
Io. 3 14. When sathan hath stung us with sin, we must look upon Christ, that is, we must believe in him & be saved.  and so return and look upon me, who was lifted up, upon the Cross, that none that believe in me, should perish, but be healed of their spiritual diseases, the sting of Satan. Wherefore, turn thou unto me, turn thee I say unto me, behold me crucified, take a good heart unto thee, fear thou not: I was sent in the flesh to die for thy sins: such tender love of thy salvation had mine heavenly Father, that notwithstanding, I was his only dear Son, in whom he was delighted, yet spared he not me, but sent me to save thee. Set Satan therefore at nought, I have already reproved him, 
Zech. 3.2.  take him as he is a fire brand of hell, whom I have despoiled of all his power: fear none of these things that he threateneth thee withal: But be faithful unto the death, and I will give thee a crown of life. 
reve. 2.10.  Be strong in the power of my might: Put away lying, and the author of lies, and gird thy loins with verity, put on the breast plate of righteousness, the shield of faith, 
Ephe. 6.10.  and stand against these sharp assaults of Satan, out of whose hands to redeem thee, I have paid, what could be demanded, yea, the uttermost farthing, nothing could ransom thee, but my blood, and that I gave even unto the last drop: whereof, because I see thee ignorant, 

Christ hath ransomed us out of the hands of Satan, even with his own blood.  
We must take opportunity when we may have it, to turn to the Lord.   I tell it thee so much the oftener, wherein if thou believe me, I will proceed to show thee further what my father's will is, and how thou shalt go forward to fulfil the same. Play the good and skilful Mariner, that hoisteth up the Sails when the wind best serveth, and like a wise Merchant, make thy market when thou meetest with the best Chapman, lest when thou wouldst sail, the wind turn against thee, and the market (contrary to thine expectation) fall to thy disprofit: Therefore I say, while thou hast this opportunity, take hold of my proffer, seek me now I am near, lest when thou wouldst, thou canst not find me: take heed that thou omit not this convenient time, say not I come too morrow, 
Make no delay to return unto God.  I will go bury my Father: I will go prove my yoke of Oxen, I will go see my Farm, I will go build, etc. These and such like delays have deceived many: were not the five foolish Uirgines shut out, 
The wise and foolish virgins.  because they had no light in their Lamps when the bridegroom came? Let this suffice, while thou hast light proffered, receive it, lest thou be thrust into utter darkekenesse, where shall be weeping and gnashing of teeth.  The sinful man. 
Oh Solace, I appeal to thee,  
in heart I do request:  
That thou wilt show the perfect path,  
to thy surpassing rest.  
I do perceive from Satan thou,  
by death hast set me free:  
But tell me what I must believe,  
and do to come to thee.  
He labours yet within my breast,  
and feign would have me gone:  
He tells me flat▪ that comfort thou,  
in fine, wilt show me none.  
For I am his, (he says) and he  
will have me in the end▪  
Good Solace (if thou can) do thou,  
this cause of mine defend.  Solace. 
WEll, well, (I say) take heed thou sinful wretch, lest (as I said erewhile) thou lose this fit opportunity, this convenient wind that now is risen to blow thee to the sweet harbour of salvation, take heed, it turn not against thee: dost thou believe these tales of him that seeks to destroy thee, and that raiseth so many storms and tempests to beat thee back from the sweet and sure harbour of heavenly comfort? And makest thou a doubt of my power? 
Infidelity, the greatest let to come to Christ.  Shall I defend thee if I can? Is it by reason of infirmity, that thou sayest so? or is it a stone which Satan gave thee to throw at me, as his ministers did when I was on the Cross, they bid me come down and save myself if I could, yes, yes, I could, and so am I able to save thee if thou believe in me: I have already vanquished him that holdeth thee thus in darkness and in the shadow of death, and thus persuadeth thee to refuse light offered in an acceptable time. But faint not I say again, but believe verily to have thy portion in the land of the living. 
Psal. 27.13.  Oh wretched man, 
Heb. 4.15.  I perceive thine infirmity, yet touched with the desire of thy salvation, wherefore suffer this trial with patience, I was tempted (as thou hast heard) but I withstood it, even unto the death. Be strong, 
Mat. 4. ●. Phil. 2.8.  resist this cruel adversary of thine, sight manfully against him, and beat him down with the Club of a true and undoubted faith in me: 
Faith, the chiefest weapon to resist Satan.  Lay about thee, before thee, and behind thee, and of every side: suffer him not to come near thee: let him understand that thou hast a master now that is mightier than he: tell him that thou art now in the service of jesus Christ, a Captain that hath given thee the weapons wherewith he overcame him on the Pinnacle, and on the Mountain, & at all times in all his assaults, and then will he think his labour to be all in vain, which he hath bestowed in stirring thee against me. And as I have promised to stand thy friend, I will perform it: 
Heb. 4.16.  come thou boldly unto the Throne of grace, where thou shalt receive comfort in these conflicts, 
Gal. 5.1. Christ the fountain of all true help.  I am the fountain of all spiritual help, who have delivered thee out of the bondage and thraldom of the devil: by my blood have I ransomed thee out of the captivity of Satan, I willingly obeyed mine heavenly father to the death, to obtain remission of thy sins, and rose again for thy justification, that thou through faith in me shouldest be saved, and from henceforth to live, not to thyself after the flesh, to fulfil the lusts and evil appetites thereof, pleasing Satan, but to live unto me: that is, to abandon vice and to follow virtue: to eschew evil and to do good: to seek peace and to ensue it, and carefully to embrace godliness and righteousness of life, 
2. Cor. 5.14. Colos. 20.  as by me thou art made righteous, and by me all things pacified both in heaven and earth: 
We are in Christ, made at one with God. Ephe. 1.13.  by me thou art reconciled and made at one again with God mine heavenly father and by me (if thou believe) thou shalt obtain forgiveness of all thy sins, and pardon for all thine offences, for thy manifold transgressions, rebellion, and disobedience: And to thee that art sinful, 
Ephe. 1.17.  ignorant, and far from knowledge, to thee is here (even in my blood) salvation offered, and the true spirit of wisdom opened, that the eyes of thy mind, that now are so dimmed with the shadow of the old man, may be lightened with the Candle of my sacred counsel, and truly perceive and thine heart rightly conceive, what the end is of this hope whereunto I am come to call thee: what the riches of my glorious inheritance (which I here proffer thee) is, 
Col. 2.14.  and the greatness of my power, which I promise thee: who (as I said before) have torn in pieces, and canceled the Obligation, wherein thou stoodst bound, 
1. Io. 3.8.  I have taken it away, and fastened it on the Cross, I have loosed thee from the servitude and slavery of Satan, who (as thou sayest) doth challenge thy service, I have set thee free from the works of darkness, 
Io. 2.4, 6.  who am the light, and no man that believeth in me shall remain any more in darkness: believe therefore in the light, that thou mayst be made the child of light, and obtain life again, that now art dead under the Prince of darkness, who had once the power of death. 
Heb. 2. Christ hath delivered all men from death that believe in him. Ephe 2.18.  But I have delivered all them that believe in me, and live in my fear, and have taken away that partition, that was set between God my father and them: So that through me thou mayst have free access unto him: yea, jews and Gentiles, are united and knit to one God, even my father, who for their sakes, 
jews and gentiles have access to God the father through Christ. Rom. 5.19. Gal. 3.13. 2. Cor. 8. 9·  gave me an oblation and sacrifice, to be offered upon the Cross, to the end that by mine obedience they might be made righteous. I was accursed, that through my curse they might be blessed, and delivered from the heavy burden of the law, yea, I became poor to make all men rich: but not as thou hast gloried to be rich, in goods and great abundance, but in grace and the favour of mine heavenly father, with whom I have obtained peace for thee, and delivered thee out of the thraldom of that spiritual Pharaoh, by offering my body a paschal Lamb, & sprinkling my blood upon the door posts of the hearts of all true believers in me. Wherefore come unto me, thou that art so heavy laden, and I will refresh thee. Confess me with thy mouth, & believe in thine heart, 
Rom. 10.9.  that God raised me from death, and thou shalt be saved, for my coming into this world was to seek and to save that was lost. 
Luke. 19.10.  Wherefore hear me, for if thou hear my words and believe in him that sent me, 
Io. 6.40.  I will raise thee up in the last day to eternal life, for there is salvation in none but in me only, 
Rom. 2. There is salvation in none but in Christ.  who have the power even in mine own hands to recover that again for thee, which was lost by the fall of Adam.  The sinful man. 
Oh passing comfort now I feel  
renew in me again:  
methinks I hear that Satan says,  
now is my labour vain:  
Which I and mine have had with him,  
that now converted is.  
Me thinks I hear him rage, that I  
should take the way to bliss:  
But let him fret and fume his fill,  
and do his worst to me:  
I do not force: my sure refuge  
good Solace is in thee.  
True comfort doth begin I see:  
increase it more and more:  
And let that furious fiend leave of  
to vex my soul so sore.  
And show what I must do in haste,  
because the night is nigh:  
For I intent to follow thee  
good Solace, till I die.  Solace. 
SO said Peter mine Apostle, 
joh. 18.17. Luke 22.57. Mark 24.6.8.  that he would follow me whether soever I went, yea, he would not refuse to die with me: but when the raging and boisterous storms of Satan's ministers blewe about mine ears, and began to beat upon the walls of his frailty, 
We may not presume to stand, lest we fall.  being demanded whether he were not of my company? he flatly denied me, nay, he forswore me, & said, that he knew me not: Be not therefore too bold at the first brunt, though thou feel more comfort, and thy mind more quieted, and Satan not so strong with thee as he was, 
2. Pet. 2.22.  take heed thou faint not, take heed thou return not to thine old vomit, to the wallowing in the mire and dirt of the dregs of Satan's poison. But be thou mindful of these words of mine, and the comfortable counsel which this day I have given thee. Believe my sayings: and because the night is at hand, I will refer other things which I must learn thee towards the amendment of thy sinful life, till to morrow, when thou shalt find me ready here: in the mean time, be meditating of my former speeches, retain them in memory, and praise mine heavenly father in me, for thy comfort already obtained.  
The end of the Tuesdays Conference.   

A Thanksgiving to Christ our Saviour, for his comfort in the affliction of conscience, with a prayer for his continual assistance, to be preserved from despair.  
OH Gracious and Omnipotent God, Oh jesus my Saviour, I yield thee all possible thanks and praises, that in my great distress and conflict of conscience, thou hast vouchsafed to send me comfort and inward feeling of thy mercy, and the unfeigned love and care, which thou hast of the salvation of my poor soul, which Satan mine adversary: and the utter enemy of all mankind, hath environed with so many doubts of thy mercy and my salvation: and laid before the eyes of my poor conscience so many grievous sins, most horrible offences, & such manifest rebellion against thee: that I standing, as a guilty wretch, a condemned person, at the Bar of thy just judgement, expecting nothing but the sharp sentence of death: thou hast vouchsafed (such is thine unspeakable mercy) lovingly to call me out of that deep dungeon of despair, to rescue me from the cruel claws of Satan, and to set me free from the most fearful and just doom of death: Insomuch (sweet jesus) as I feel myself comforted, I feel me relieved, and my soul freely ransomed from the captivity of that monstrous enemy: that ugly Serpent, that filthy fiend & most cruel adversary of mine, Satan: and that by thy death and bitter passion: whereby thou hast lead captivity captive, when thou ascendest into heaven, yea, thou hast vanquished the death of death, thou hast vanquished the devil, and triumphed over death and hell: all power both in heaven and earth is in thine hands: and that Satan, that hath so sharply assaulted me, is within the compass of thy power: hold him under, sweet jesus, keep him down, let him not prevail against me, and as my poor soul and weak body are subject unto sin (being destitute of thine help, & wanting thy grace) So (sweet jesus) look favourably upon me, in mercy, hold me up that I fall not: suppress all ungodly motions in me, drive all dullness from mine heart: & darkness from mine understanding, make me subject unto thy will in all things, and assure me of salvation: Let thine holy spirit work unfeigned belief of all thy loving promises: and drive away all doubts of thy blessed favour: for, most loving jesus, my redeemer and daily mediator, such and so many are the pernicious sleights, and mischievous devices of that subtle serpent, whereby he never ceaseth, but continually seeketh to torment the troubled consciences of those that he hath wounded with the Dart of sin, working in them a loathsome desire to live, and a great desire to die: pricking them forwards to many mischiefs, drawing them into many dangerous and noisome conceits, to cast themselves away, and to seek death before their due time: So hath he sought (sweet jesus) to entangle me, to move me to cast away my life: whereby ariseth in me such a conflict, between him and thine holy spirit, that it even bringeth me into the dungeon of utter despair. Oh good jesus, help me good jesus, comfort me sweet jesus, defend me from his tyranny, Come thou unto me, show thyself in me, that the filthy fiend may see and perceive that a stronger than he keepeth the house of my poor soul. Oh most invincible jesus, let him know, that I serve under the banner of that most mighty Captain, that overcame him long ago, and conquered all his kingdom. Oh sweet jesus, leave me not, depart thou not from me: but let thy grace remain in me as a sufficient Buckler against that ugly Serpent, that old Traitor Satan, who never ceaseth to assault me: hear me, oh sweet jesus, and give me strength, Amen: Oh Lord, increase my faith.   

THE WEDNESday, or third days Conference, between Solace and the sinful man:  
Whereas the sinful man was yesterday stricken with despair of being saved, by reason of his manifold offences, which Solace proved, and his conscience confessed him to be guilty of: receiving some comfort again, by the sweet counsel of Solace. Now Solace beginneth to prescribe him the way that he must begin to take to become a new man.  The sinful man. 
Lo Solace here I am to day,  
as thou appointest me:  
Thy counsel is so passing sweet,  
I long full sore for thee.  Solace. 
Then here am I attend, give ear,  
embrace my counsel dear:  
If thou be sorry for thy sin,  
it will full soon appear.  
And do with faithful heart believe  
the Solace which I show:  
Repenting truly all thy sins:  
on me lay all thine woe.  
And cast the burden of thy sin  
on me, without delay:  
Be strong in faith, attend to me,  
and gad no more astray.  The sinful man. 
Oh, Solace art thou ready here,  
lo, I attend thy will:  
But for repentance and for faith,  
as yet do pass my skill.  Solace. 

Faith and repentance, the ground work of a new life.  THou must learn them then, for they are things most necessary: Faith and Repentance are the very beginning, the foundation and groundwork of a new life, and are so lineked and united together, that the one cannot work effectually in thee without the other. And for as much as thou sayest thou art ignorant in them, I will show thee what they are and how they work, if thou wilt attend a little while.  The sinful man. 
Yes, with good will, good Solace show  
at large what thou hast said:  
Proceed to finish in mine heart,  
the plat which thou hast laid.  Solace. 
WEll, sith than thou desirest to be instructed in the path that leadeth unto amendment of life: know this that Faith is the ground of all goodness, whatsoever: and whatsoever proceedeth not of Faith, is sin. And therefore, will I show first, what Faith is, which must be the foundation of thy true repentance.  
Faith, (as mine Apostle Paul in the 11. to the Hebrews, by the instinct of my grace, hath rightly defined it) is a certain and sure belief of the obtaining things already hoped for, 
Heb. 11.1. The definition of faith. 1. Pet. 1.  and an evident feeling of the manifold promises which God mine heavenly father hath made unto thee, touching thy salvation, in me, his Son. And whereby also thou mayst inwardly taste of the unspeakable joys, whereof thou shalt be made full partaker hereafter in heaven.  The sinful man. 
Oh rare and passing thing is this,  
a glass of heavenly skill:  
Whereby on earth I may behold  
in thee, thy fathers will.  Solace. 
SO it is in deed, and without it, 
It is impossible to please God without faith.  it is impossible to please mine heavenly father, or to take any benefit, of that sacred counsel which I have before given thee. Thou must therefore remember, that as I have roused thee out of the sleep of this sinful security, and redeemed thee out of the claws of Satan, so to stand undoubtedly persuaded, that I had such an especial care of thy salvation, as through the free favour and mercy of mine heavenly father, thou art by my blood shedding, without any desert or merit of thine at all, upon thy true and unfeigned repentance freely pardoned of all thy sin: 
joh. 8.2.3. Luke 10.39. Christ cast 7. devils out of Mari Magdalene. joh. 11.2.  As Mary Magdaline, a most sinful woman, out of whom I cast seven devils, through this faith, was attentive unto my words, and grew into such a loathing of her sins, and grief of heart for her iniquities, that she truly repent, fell prostrate on the knees of her heart, wept, and washed my feet with her tears, and wiped them with the heir of her head: this was the working of a true faith: Whereby mine Apostle Peter also confessed me to be very Christ the Son of the living God, 
Matth. 16.16. joh 6.65. Gen. 15.6.  and that I was eternal life. By this faith also, did Abraham believe the promises of mine heavenly father, and refused not to sacrifice his own son Isacke, 
Gen. 22.2. Abraham was accounted righteous by reason of his faith. Luke 1.38.  to fulfil the will of the Lord, and by reason of his belief was accounted righteous. Marry, the blessed Virgin, the minister by whom I was borne in the flesh, believed the message of the Angel Gabriel, and was blessed. The Eunuch by this faith believed the preaching of Philip, 
Act. 8.37.  that I was the Son of God, who desired and was baptized. Mine heavenly father, 
2. Luke 6.18.  through the earnest and faithful prayer of Elisha, discomfited and strake with blindness, 
The enemies of Elisha stricken with blindness.  his enemies that came to take him. With this weapon did jonathan, with a young man, his Armour bearer, discomfit & put to flight, a great Garrison of the Philistines. David when he was a poor Shepherd, by faith, 
1. Sam. 14.13. 1. Sam. 17. ●6. David by faith overcame great Goliath. Dan. 3. ●7.  overcame the great and mighty Giant Goliath, and thereby discomfited all the host of his enemies. The three Children by this faith were delivered out of the hot burning Furnace, and the ministers of Nabugadonazer consumed with the same fire. Eliah in the Wilderness, in his great distress of hunger, 
1. King. 17.12. Eliah fed with Ravens.  was by faith fed twice every day with the bread and flesh that was brought him by the Ravens, sent by the providence of mine heavenly father. And by the same faith, restored from death to life the widows son of Zarephath, 
1. King. 18.38.  and so increased and multiplied her Oil and Meal, that the more she spent the more she had. And mine heavenly father, at the faithful prayer of Eliah, sent fire from heaven upon his sacrifice, 
Fire from heaven consumed Elias Sacrifice.  to manifest my father's power, and to confound the false Prophets of Baal. joshua the King, to be revenged of his enemies, prayeth unto mine heavenly father in a strong faith, 
josh. 10.12.  that the Sun and Moon should stay and stand still, 
The Sun & Moon stood still at the faithful prayer of joshua. joh. 1.30.  & so they did, until he had overcome five Kings and hanged them. This faith was the guide of mine Ambassador and forerunner john Baptist, whereby he executed and performed the will of mine heavenly father, and by the eyes of the same faith saw before what should come to pass afterward: preparing that path by Baptism by water, unto Repentance: which represented that heavenly Baptism, wherewith I afterward baptized with the holy Ghost, to eternal salvation. 
Ma 4 1●. Through faith the Apostles followed Christ.  Peter and Andrew his brother mine Apostles, being poor Fishers, when I willed them to follow me, even by this faith left their Nets and followed me: so did the rest of mine Apostles. And through this faith Aaron's Rod budded & did bear blossoms & ripe Almonds, for a testimony against the rebellious children, who grudged to have him to serve the Lord in the Tabernacl, 
Luke 23.43.  efor the people. The thief that hung on the Cross with me, believed in me and was saved. So excellent a thing is faith, that by it, are all the fiery darts of Satan, 
1. Tim. 1.  the devices of the wicked, & all impediments of the mind quenched & overcome: And they that want the same, are in most miserable and hard estate: for that without it, they are not able to resist the devil, the Prince of darkness, who draweth them headlong into endless destruction. 
Faith, the weapon to withstand Satan. Psal. 18.2.  This faith (I say) is the sure defence & shield of thy salvation: my right hand upholdeth all them that put their trust in me. They that believe in me shall always rejoice, 
Psal. 5.12.  they shallbe always giving of thanks, I will bless them, and with my favourable loving kindness I will compass them about as with a shield. Verily verily I say unto thee, 
joh. 5.24.  if thou hear my words and believe on him that sent me, thou hast everlasting life, and shalt not taste of death but shalt live. But those that put not their confidence in me, but go on still in their wicked ways, them (I say) will I root out of the earth, 
Psal. 37.2. The Lord will root out & consume those that put not their trust in him.  I will consume them with the breath of my mouth, I will cut them off, like grass, and they shall whither like the green herb. They that forsake me & believe not my sayings, though for a time they flourish & make a show of prosperity, yet they shall perish & consume away as the fat of Lambs, even like smoke shall they vanish away: for the God of this world hath blinded their hearts, 
2. Cor. 4.4.  that the light of my glorious Gospel should not shine unto them: who shallbe damned for not believing the truth, 
2. Thes. 2.12.  but took delight in unrighteousness, in vanities and lies. The Prince that would not believe the words of Elisha, 
2. King. 7.17. The unbelieving prince trodden to death. Gen. 19.24.  the Prophet of mine heavenvly father, who promised plenty of victual to Samaria, was trodden to death by the people. The sons in law of Lot believed not the words of Lot, & were destroyed among the Sodomites with fire and Brimstone. This unbelief was the ground of the fall of Adam and Eve: 
Gen. 2.17.  for had they believed the words of mine heavenly father, which he told them, that in what day soever they eat of the fruit of the tree of the knowledge of good & evil, they should die the death, they had lived: 
Mar. ●6. 16. He that believeth shallbe saved, but he that believeth not shallbe damned.  but they did not believe it, but harkened to the Serpent, and lost the freedom of the Garden. Verily I say unto thee, he that shall believe and be baptized shallbe saved, but he that will not believe shallbe damned, and lose the freedom of eternal bliss.  The sinful man. 
A sharp conclusion, which doth seem  
the sum of all: whereby,  
The faithful ones shall live for aye:  
and unbelievers die.  Solace. 
THou conceivest it aright: for they that believe not my gospel, they that despise my commandments, & work not my will, though they make a show of feigned holiness for a time in the world, they do but beguile themselves, whose joy in the end, shallbe weeping and mourning, whose estaste is resemblable to the great and mighty trees of the earth that men grub up by the roots, 
Cursed is he that putteth his trust in man, and not in God.  the print of whose place can be no more seen. Yea, cursed is that man that putteth not his trust in the help of mine heavenly father, but reposeth his confidence in fleshly and transitory means, as in his own strength, in th'abundance of his riches, in the multitude of his great and wealthy friends, and in the aid that cometh of flesh: for he shall whither like th●e grass, & consume away like the green herb; whose strength is mere weakness, 
jud. 20.21. The children of Israel slain in putting their trust in their own strength. 2. Chron. 13.18  & whose wisdom is mere foolishness. The Children of Israel putting their trust in their own strength, were slain of the children of Benjamin. Abiiah, putting his trust in the help of mine heavenly father, & disstrusting in the power of his own people, prevailed, and slew five hundred thousand chosen men of Israel. Hezekiah king of juda, 
2. King. 1●.  put his whole confidence in the help of mine heavenly father: and all that he took in hand prospered: God is the strength, the buckler & strong shield of them that faithfully believe in him, he that unfeignedly trusteth in God mine heavenly father, shall be as the mount Zion, which can never be moved, 
The faithful, are compared to mount Zion that shall never be moved.  but remaineth steadfast & sure for ever, whom no tribulation, no storm, tempests of adversity, nor worldly vanitities can remove from holding fast, and surely depending upon the providence of mine heavenly father. They that trust in Chariots & horses, are soon overcome: 
Psal. 20.  but those that faithfully depend upon mine help and strength, stand fast & invincible for ever, 
jer. 57 5. The wonderful blessings▪ that are promised to the faithful.  and shallbe like the tree planted by the rivers side, that bringeth forth his fruit in due season, whose leaf shall never whither away, and whatsoever he doth it shall prosper: he shall flourish like an olive tree in my father's house that never decayeth: 
Isay. 57.13.  he shall inherit the land and possess the holy mountain: that is, he shallbe fed & relieved while he liveth upon earth, and in the end, be partaker of mine eternal inheritance: which by the shedding of my blood, I have purchased for all them that believe: which blood of mine, remaineth always fresh in the sight of mine heavenly father: to whom thou hast (thorough me) free access, & with him, myself, a continual Mediator for thy sins: wherefore come boldly unto the throne of grace, come with a true heart & full assured faith, be sprinkled with my blood from an evil conscience, & keep the possession of a sure hope of salvation in me, without wavering. The just shall live by faith, for if thou withdraw thyself from trust in me, 
The just shall live by faith.  my soul shall have no pleasure in thee, and thy soul shall die the everlasting death. Wherefore let not Satan (I say) overrule thee, to draw thine affections with the force of worldly reasons into the gulf of despair again, as he hath endeavoured heretofore: 
We must beware that we be not led by worldly reason, for it often deceiveth  for thou must renounce all policies, all forecasts, all whatsoever reason teacheth thee: and with the foot of a true faith stamp it to pieces: only settling thine heart and whole mind to perform that in all thine actions & thoughts, which the eye of faith shall see pointed out with the finger of mine holy Spirit, for thy comfort and undoubted salvation. Wherefore, let the eyes of thine heart be always open, and the shield of a true faith, always ready to see, and strongly to withstand, the deceipts and errors of Satan, lest he dazzle thine understanding, and quench the good motions of the spirit, with the vanities of the old man, and so take this shield of faith from thee, and make thee unable, to take hold of those things, 
Satan lays natural reason often ●efore the eyes of men, to the end that stumbling upon the same, to hinder their faith. Mat. 15 33. Io. 4 9 Io. 8.56.  the belief whereof leadeth unto eternal bliss, & the unbelief turn to thy destruction. Thou must beware I say of natural reason in causes touching thy salvation: for Satan many times layeth it as a block for the children of God to stumble at, as an hindrance of their faith, whereby he went about to quench the faith of my disciples, and to drive them to think it impossible for me te feed four thousand men, with seven loaves and a few fishes. The woman of Samaria being led by reason, could not perceive what that water of life was, which I promised her, 
Natural reason could no● conceive how Abraham saw Christ long so before he came into the world. The eye of faith taketh his light from the word of God.  but when she had plucked away the vail of reason, and felt a sparkle of saith, she persuaded herself, that I was Christ the Saviour of the world. This reason could not perceive how Abraham, that was so long before me, could see my days, to see me in the flesh: which (in deed) he saw a far of, with the eyes of an undoubted faith: the eye of which faith, taketh his light of the word of mine heavenly father, the writings of the Prophets, and of the Gospel of truth: and by that eye, he saw me so long before, and by that eye, must thou direct all thine affections, and measure all thy desires. For the eye of reason, 
The eye of reason hath his 〈◊〉 from worldly wisdom which is foolishness  taketh her light from worldly and natural wisdom, which is foolishness before me▪ for the natural man cannot comprehend my doctrine, he knoweth not what God mine heavenly father is, neither can he understand what his will is, when he is in 〈◊〉 and when he is in error, when he is in light, and when he sitteth in darkness: he cannot ●aste of the word of truth, but remaineth in voluntary blindness: and to such is the preaching of the sacrifice, which I offered once for all, 
Gall. 5.2. Rom. 1·16.  upon the Cross, foolishness. But unto such as believe in faith, it is the power of God my father unto all nations: wherefore, be not ashamed of my Gospel, for it is the very instrument of salvation to all that believe: 
The gospel is the instrument of salvation.  for thereby is the righteousness opened, which if thou attain unto, by proceeding from faith to faith, thou shalt appear in the last day, among the number of them, that shall live for ever. Shut up (therefore) the eye of reason, wherewith thou hast been so long led into error, and vanities: And have the eye of faith opened, whereby thou mayest be guided to true belief in the living God, mine heavenly father, who made thee: in me his Son, who have redeemed thee: and in the holy ghost, who hath sanctified thee, 
All that we are bound to believe consisteth in the trinity.  and all those that are appointed to eternal Salvation: wherein consisteth the whole sum of all that which thou art bound to believe, to be saved.  The sinful man. 
Oh Solace, should my whole belief,  
be grounded on you three?  
Then show I pray thee more at large,  
what my belief must be.  
I do already understand,  
that faith must be the eye:  
Whereby I must expect to have,  
salvation from on high.  
I do believe: help unbelief,  
and show thyself to me:  
I do repose my confidence,  
and all my trust in thee.  Solace. 
Well then, 
Luk. 3 21.22, 2. Io. 5.7. 2. Cor. 13.13.  for as much as I see thee desirous to be more fully instructed, and to have thy faith more strongly confirmed, towchin● the Trinity.  
THou must first believe, there is a God, one in essence, & three in person, 
Gen. 1.1.16. Mat. 3.16.17. Mat. 28.19.  namely the Father, the Son, and the holy Ghost, which three persons thou must undoubtedly believe, to be one very God, of an undivided, and unseparable substance, without beginning or ending, who hath made heaven & earth, 
reave, 1.8.  and all things contained in them: he hath made thee to his own image and likeness, 
Gen. 1.  not to live only in this world to thyself, 
Esa. 6.1. & 45.12. Psal. 33.6.  namely, to fulfil thine own desires, but to glorify him, to believe in him, to serve him, and to hope for the inheritance of his kingdom, and to be partaker of the glory, 
God the creator of all things  and bliss, which I have purchased by my blood. Thou must believe that he is the creator of all things, visible, and invisible, reasonable, and unreasonable, 
1 The 1.9. Heb. 2.15. Luk. 1.74. Mat. 4.10. Luk. 4.8.  man, and beast, whose power is infinite, whom thou must only serve, only love, only worship, and to whom thou must pray in the time of thy necessities, faithfully, believing that he it is, that helpeth thee, feedeth thee, 
Gen. 1.31. 1. joh. 1.5.  & defendeth thee: from whom proceedeth all things that are good, and nothing that is evil: in him, is all light & no darkness: all righteousness, and abhorreth sin. And therefore, must thou verily believe, that in the beginning he made Adam, the first man, 
1 Io. 2·29. Gen. 2.26.  according to his own image and likeness, and placed him in Paradise, the garden of happiness, there to have continued in joy without sorrow, 
Ecle. 17.3.  in comfort without care, in ease without labour, and in a blessed estate, had he not by his own free-will (which then he had) yielded unto the deceitful allurings of the serpent, eating of the fruit of the tree, 
Wis. 2.23.  
Rom. 5.12.  which was forbidden him, the tree of the knowledge of good & evil: where, in obeying that subtle Satan, he lost the benefit of the garden, & was driven from thence, 
Gen, 3, 8.  by the Angel of mine heavenvly father. And where the serpent falsely persuaded them, that in eating of the forbidden tree, they should be as Gods, knowing good and evil, they were as Devils doing nothing that was good at all: 
After the fall of Adam, sin entered, there is none that doth good.  but instead of knowledge, became stark Fools: in stead of happiness, purchased unhappiness, not only to themselves, but to all their posterity for ever: in whom, 
1 Cor. 2·8. Gall. 5 17.  by reason of their rebellion, there resteth no will to do good, but a desire to do evil: forsaking their Saviour, and cleaving to Satan: disobeying God, 
1 Io. 3.8.  and obeying the Devil: 
Dewt. 28.47.  of a free man, be come a captive and bondslave, sold under sin. By whose transgression and disobedience, thou must believe that all his posterity, 
Rom. 5·12.  which is, all men, in general (my self the promised Saviour excepted) became disobedient, & sinners, in such sort, as all men are corrupt, unperfect, unjust, liars, and rebels against God mine heavenly father: yea, all they that came of the stock of Adam, 
wi●, 13.1. Rom. 3.10.  are all become abominable, and of none ability to do good: there is none that worketh righteousness, no, not one, (my self excepted,) who according to the promise of mine heavenvly father in the beginning made to Adam, that the seed of the woman, 
Gen. 3.15.  should tread down the Serpent's head: & who was also promised to Abraham, Isaak, and jacob, where it was foretold, that in their seed should all the kingdoms of the earth be blessed, 
wis. 13.1.  & therefore, must thou believe that the original corruption, which proceeded from Adam, remaineth yet in all flesh, 
jer· 31.30.  in general, whose reward is death. But my father hath reserved unto himself, a certain number, 
Ro. 31·33.  known only unto himself, which in my blood he hath sanctified, unto eternal life, whom by the holy Ghost, he elected and chose out, 
Ephe. 1.4.5.  before the foundation of the world, to be his children, adopted, and united into his favour, 
Gall. 4.4.  and mercy again, by me his only son, who in the time, from the beginning of the world, limited by the holy Prophets, foreshowed, came into the world, in the very shape & form of a man, and in all things like unto a man, 
Mat, 1, 18.  (sin excepted,) conceived in the womb of a virgin, whose name was Marie, by the holy ghost, and was incarnate, and took substance of her body, 
jer, 31, 22, joh▪ ●, 14, Luke, 2, 7,  and borne into the world, and growing in the flesh according to the manner of sinful men, (yet without sin) according to the word of the Prophets. 
Esa, 61, 2,  And that I was the Messiah so long before promised, who should bring joy & glad tidings, unto all the world, and to set those at liberty, that were in the bondage of Satan, 
Luke, 2, 32,  sold under sin, 
Io, 12, 46,  and to give light to them that sat in darkness, and in the shadow of death: who have been from the beginning of the world, 
Col, 1, 15.  begotten before all creatures, 
Psal, 45, 7.  and consecrated of mine heavenly Father, to be the only high Priest, that should offer the Sacrifice, that should appease his wrath for all the sins of the world: 
Io, 18, 37.  to be the king to defend his people: and the Prophet to show them his will, and to guide their feet unto the way of peace. 
Act, 7, 37.  Who by offering up my body in sacrifice once for all, 
1. Io, 3, 8.  through the eternal spirit, without spot, or sin, purged the consciences of men, from dead works, to serve the living God, 
joh, 5, 15.  mine heavenly Father: and that for that purpose, I left the heavenly City, the bosom of mine heavenly Father, and being Lord of all, became a subject, and servant to all, laying aside all glory, and put on the base attire of mortal man, 
Io: 1, 14. Christ had two nature● divine and humane.  being endued with two natures, Divine, and Human: without which the will of my Father, could not have been executed, according to his divine providence, for in my humanity, 
Mar, 11, 12, 13. 2 Sam, 7.16.  I was in this world parsonally dwelling among men, eating, and drinking among men, 
Esa: 7, 10. Mat, 1: 23.  and was very man, of the promised seed of David: and yet as touching my Godhead, I was nothing inferior to mine heavenly father, 
Mat. 1.23.  but coequal with him, and coeternal: yet was I content to humble myself, & obey his will, and to show his unspeakable love and ardent desire he had of the redemption of mankind: wherein he gave me (his only son) to die for the sins of the world: 
Christ died for the sins of the world.  who according to his determinate will, did most willingly embrace, even the death of the Cross to redeem them from death, that were justly condemned, performing the message of mine heavenly father in all things, 
joh. 8.26.40.  doing nothing, but what was decreed before the beginning of the world, by the eternal counsel: 
Mat. 8.20.  I became poor to make thee rich: and to be a mean to bring thee into the favour of mine heavenly father, 
Luk. 9.58.  again, I became bond to the will of mortal men, 
See the unspeakable benefit of Christ's death.  to make thee free with the immortal God: I became a stranger and a Pilgrim in earth, to make thee a Citizen of heaven: I became the son of mortal man, to make thee the child of the living GOD: I suffered the pains of Hell to purchaze thee heaven: I was content to suffer the cruel death of the Cross, to procure thee life eternal. Thou must therefore faithfully believe that I am that Christ that true Messiah, 
Christ the true messias. Luk. 2.32. Mat. 26.63.  that was promised to be the Saviour of the world, who was anointed with the oil of grace, and was endued with all spiritual & heavenly gifts, 
joh. 1.14.  here in earth above all others: and that my flesh was so sanctified, with my Divinity, and Godhead, that it could not suffer or see corruption. Thou must believe also, 
Luk. 4.15. Mat. 4.15. & 8.4. Io. 21. Mat. 11. 29·  that after I had preached the will of my father in judea, and Galilee, in great humility, where both by word and miracles, 
Io. 5.18. & 7.29.  I showed myself to be the son of God, as also by the preachings of the Prophets. The jews by all means sought to take me, but could not before my time was come, and when the hour came, 
joh. 7.30 & 5.32.  when I should be delivered into their hands, according to the will of my Father, I was unjustly accused of the chief priests, 
Mat. 26.34. Mar. 14.1.  who consulting how they might have me taken, 
Luk. 22·2·  procured judas falsely to betray me, promising him a bribe, who although) I could have prevented him, 
Mat. 26·53. ) betrayed me with a kiss. And then the chief Priests bound me, 
Mat. 26. Mar· 14·  and brought me before pilate, and had provided false witness to accuse me, 
Luke, 22. Ma. 27. 30.31· joh. 18.  wicked ministers to scourge me, scoffers to deride me, condemning me most unjustly to die, and to be hanged upon the Cross between two thieves, as a principal malefactor, and yet pure, and altogether without spot, or sin: where, most ignominiously, and cruelly, I was crowned with a Crown of thorns, 
Mar: 15. Luke, 23. joh. 19  in despiteful, and disdainful manner, saluting me by the name of the king of the jews, who being thirsty, they gave me most sharp vinegar, 
Mat: 27.34.  mingled with gall, to drink: all which I most meekly, and willingly suffered: took all their torments patiently: their railings and revilings, mildly: 
Ioh: 10.15.  their buffetings & spittings at me, meekly: longing (for the redemption of mankind) to be baptised with that baptism of so grievous a death, 
Luk. 12.50.  and to offer up once for all, the sacrifice of my body, to revive them that were dead in sin, and to obtain pardon for their transgressions, even the tender love I had to the salvation of their poor souls: by which oblation, 
Rom. 4, 25.  I have purchased full satisfaction for the sins of the whole world: that who so believeth in me, should not perish, 
joh, 3, 15. Tit. 2.11. Psal▪ 69·6.  but should obtain eternal life. Thou must verily believe also, that I dy●d upon the same Cross, and even giving up the ghost, 
Mat, 27, 34.  into the hands of mine heavenly Father, I endured such agony due for the sin of mankind, which answered the justice of mine heavenly Father, in so heavy & exceeding manner, in respect of mine humanity, 
Luk. 22.44. Mat. 27.46.  that the very anguish and conflict of the flesh, and spirit, I sweat water and ●loud, and was for●ed to cry with a loud voice, 
Psal. ●●. ●. Mar. 15.34.  My God, my God, why hast thou forsaken me. Such were the cruel torments that I suffered for thee, (O sinful man,) and for all mankind: 
So heavy was the just judgement of god against sin, that Christ through his torments in respect of his manhood, had thought his fa●●er had forsaken him. Esa. 53.  as that by reason of the extremity thereof, I thought myself even forsaken of my father. But so heavy was his displeasure against the sin of all mankind, and all the punishment due for it, laid only upon me, that requisite it was, that the stripes wherewith so great a disease should be healed, should be grievous and many. And therefore, thou must not think that I was forsaken, of God, though I were contemned of the world, but highly in his favour: for it behoved that I should suffer, and afterwards enter into my Father's glory. 
Luk. 24·4. Luk. 24.7.  That I should fall into the hands of mortal men, be crucified, and made a Sacrifice for the sin of all mankind, that they might be made the righteousness of mine heavenly Father in me, 
2 Co●. 5.21.  who have paid the ransom for all the posterity of Adam, 
Christ hath paid the ransom for the sins of Adam.  and redeemed them out of the bondage of Satan, death, and hell: my death is to all believers life: by my humility are they exalted, by my contempt are thy made glorious, by my poverty, are they made rich, and by my misery, have they eternal felicity. I descended also into hell, to make man inheritor of heaven. So precious was my death, and so glorious my contempt, that by death, I have not only overcome death: 
All men in Christ overcome death.  but all men by me. In my victory consisteth thy victory, by my triumph, all mankind may justly triumph. I am the way, the truth, and the life: 
Christ is the way, the truth & the life.  who so will go to the Father must come through me: who so will be saved, must believe in me, and live in me: for to me hath mine heavenly Father given all power and authority, both in heaven and earth, that I might give eternal life, 
Mat: 28, 18. Io, 17, 2.  to as many as he hath given me: who as jonas lived in the Whale's belly three days, 
jona: 1, 17.  and three nighces, & the third day was cast on land, living: 
Mat, 27.50.  So after my death, being taken down of the Cross, I was laid in the Sepulchre, 
Mar, 15: 37. Mat: 12.40.  where I lay three days, to accomplish the sayings of the Prophets, and to vere●ie that which was long before written of me, and that I rose again the third day, 
joh. 2, 19 Mat. 28, 6·  for the justification of all that believe, showing myself openly to my Disciples, eating with them, and talking with them: 
joh▪ 20.5.  and with a Cloud, was taken up into heaven, and placed at the right hand of God, 
Mar: 16.19.  mine heavenvly Father, crowned with that glory, 
Luk. 24.51.  honour, and immortality, wherewith I was endued before the founndation of the world: who, by myself, have purged thee from all thy sins: 
Collo. 20.  and have made free passage unto mine heavenly Father, for all them that in a true faith follow me in life & conversation, treading the steps of righteousness, 
1. Pet. 2.21.  for whom I remain a continual intercessor, Mediator & Advocate, unto mine heavenly father, 
1. joh. 2.1.2. Rom. 8.34.  for things necessary aswell for their bodies as their souls, faithfully ask and praying for the same in my name: yea, thou mayst not accept of any other mean or instrument, 
Lu. 3.22. Io. 10.1.2.3.  to come unto mine heavenvly father then myself, for then dost thou greatly err, thou blasphemest mine heavenly father, and dishonourest me: 
Christ is the only way mean to bring us to God.  for he willbe served, honoured, & prayed unto, in me, and in the name of none other. Thou must lay aside all prayers to Saints, and cast away all belief, that there resteth in them any power to appease the wrath of mine heavenly father for thy sins, or to procure thee help in thy necessities, but must come in my name, and then thou shalt be sure to be heard, if thou believe: yet not despising, but faithfully imitating, in good life and holy conversation, those blessed members of mine departed out of this life before thee. As for all remission of sins, all help and relief, thou must ho●e for and acknowledge to come from mine heavenly father, by my means only, and by none other. Wherefore (I say) thou must believe in none other but in me jesus Christ crucified, 
Heb. 12.24. Mat. 1. 2●. Christ God & man sitting at the right hand of the father, making continual mediation for us.  God and man, sitting in heaven at the right hand of mine heavenly father, and remaining a Mediator between him and all those that in faith come to me. Take hold of me therefore I say, who am that Son of God and man, that was borne of the U●rgine Mary, for the salvation of all mankind, who was conversant here in this miserable world, laid first in a Manger, most basely: and when, according to the course of other men, by sucking, eating & drinking, I grew in stature, I preached & taught the will of my father, glad tidings unto the world. I was betrayed and sold by judas: I was bound and buffited: I was railed at and reviled: I was turned over from one to an other: to Annas, to Cayphas, to pilate, to Herode, to the Hall, held up mine hand at Bar & there falsely accused: then scourged, and carried to the place of Execution, where I was most miserably tormented, hanged on the Cross, then laid in the grave: from whence I rose, and now ascended above all heavens: and all this for thy ●ake, all this for no desert of mine, but ●or the redemption of all mankind ●rom the curse of the law: for there is ●o condemnation to them that are in 〈◊〉, walking not after the flesh, but ●fter the spirit. The power of the spirit of life which is in me, hath de●uered thee from the power of sin ●nd death: but he that hath not my spirit, he is not mine, but shall die. ●herefore must thou mortify the ●edes of the flesh by the spirit, that ●ou mayst live. 
we must mortify the deeds of the flesh by the spirit.  Also thou must believe, that as I ascended visibly into ●eauen, with the very body, wherein I suffered, so must thou likewise believe, 
Act. 10.42. Rom. 14.9.10. ●3. Io. 5.27.  that in the same body I shall come again, in great glory and majesty, to judge both the quick and the dead, at whose hands, all men shal● receive reward, according to their well and evil doing: which judgement shallbe final & general, whereat all men shall appear, all men shal● give account of their doings, 
Christ will come again to judge both the quick and the dead, and give to every man according to their works.  yea, 〈◊〉 every idle word and evil thought and that then shall those that hau● done good, be set in peaceable posses●sion for ever of the unspeakable ioye● of heaven: and they that be found i● the service of Satan, and carried 〈◊〉 way with the cares of this world, 
Ephe. 5.5.  th● covetous persons, the Drunkards the Extortioners, Liars, Usurers and all those that have not obeyed th● word of my heavenly father in 〈◊〉 but have lived in sin, and have 〈◊〉 truly repent, such (I say) shall b● cast into utter darkness, 
●. Cor. 6.9.10. Ephe. 5.4.  where sha● be continual sorrow: no joy: all paine● and no pleasure all grief, & no gla●●nesse, with such continual and endless torments, (as the tongue of man cannot express) with howling, weeping, & gnashing of teeth, where the worm of the conscience shall never die.  
Thou must also believe, 
2. Cor. 13.14. 1. joh. 5.7. Mat. 3.16.17. joh. 14.16.  that the holy Ghost, being the third person of the Trinity, is a divine person, coessential and coeternal with my father & me, who proceedeth from mine heavenly father and me: 
1. Pet. 1.2.  It is the comforter and spirit of truth, the very pledge and earnest penny of thy salvation, whereby thou art sanctified, 
Rom. 8.15.16.  and assured in thy conscience, that thou art the child of mine heavenvly father, 
1. joh. 3.24.  and heir of eternal life, and by it dwelleth mine heavenly father in thee. It is the direction to all goodness whatsoever, 
Lu. 16.7. & 2.25. 2. Pet. 1.2.  whereby the Prophets have prophesied, mine Apostles preached, all ancient Fathers written, and all godly men tasted, 
joh. 4.10. &. 7.38. Gal. 3.2.  of the sweet and comfortable message, which I have brought into this world. It is the water of life, 
Mat▪ 13▪ 58. Ma●., 6.5.6.  which by no means will flow into the hearts of the wicked, nor abide in the hearts of the unbelievers, but delighteth to rest in the hearts, and to guide the souls of them that believe, and cleave unto righteousness, and thereby mayst thou answer the adversaries of my word and Gospel. 
Mat. 10 19.20. Eph. 5 8.  It is the holy Ghost that calleth men from darkness, to walk in light, that procureth newness of life, 
joh· 13.6.  and that mortefieth the old man, the world and the flesh, and maketh thee strong, against sin, death, and Satan, and that giveth knowledge of the truth and power to embrace it, and which maketh my yoke easy and my burden light, 
Mat 11.29.30. job. 9.19.  that strengtheneth the weak hearts and feeble consciences, to serve mine heavenly father, whereby thou art conducted and guided the way, 
Lu 1. 7.4·75. Io 14.6. Mat. 25.34.  that leadeth unto the bliss that never shall cease. It measureth all thy doings by the rule of my word: reformeth errors, and reproveth the world of sin, 
1. joh. 4.6. Io. 16.8.  of righteousness, and of judgement, and beareth witness in the hearts of all believers, that their sins are freely forgiven them in me. 
Luke 24.49.  It was the guide whereby mine Apostles followed me: without the which no man can say, that jesus is the Lord. Thou must also faithfully believe in one Catholic Church universal, 
Luke▪ 3.29.  dispersed throughout the whole world, being the whole company of the faithful believers in me: who notwithstanding, they are not of one unite company in bodily society, yet in respect of their mutual and joint agreement of their faith, of their life, their Baptism, their holy Table, and true Religion, they are one Church and Congregation, 
Luke 10.20. joh. 13. 1●. Mat. 15 13.  of those that of the free grace and mercy of God mine heavenly father, are chosen and predestinate, to eternal life: 
Rom. 12.5.  of which Church & Congregation I am the head, and whom the holy Ghost hath sanctified, & made holy, and whom I commend unto mine heavenly father, to enjoy that inheritance, 
Mat. 13.58. Mar. 6.5.6.  which I have purchased with my blood, who as long as they are conversant in this miserable world, 
Rom. 7.14.15. 1. joh. 1.4.8. Mat. 26.41. Luke. 22.46.  and bear about them the heavy burden of the flesh, cannot do that which they should, and therefore cannot be of such perfection, 
Mat. 6.12.  nor be so purged from their original corruption and infirmities, which abideth in all flesh, 
Mat. 18.19.20. joh 17.21.  as is requisite, until such time as I (their head) shall appear, when they likewise shall appear with me in glory: which Church & godly Congregation thou must likewise believe to be so knit & united together in the band of mutual love, 
Rom. 12.5.  & godly agreement, 
1. Cor. 1.9. Mat. 6.11.  that whatsoever good gift, mine heavenvly father bestoweth upon them particularly, they employ it to the common behoof of all in general. And that as this Church and Congregation of all faithful believers in me, is the true Catholic and apostolic Church, 
1. king. 8.50.51  
Luk. 1.77,  so for them I have purchased free forgiveness of all their sins, 
joh. 20.23.  and that of the mere love of mine heavenly father, 
Lu. 1.78 Rom. 11.30.  and mine obedience unto the death, and nothing of their deserts: in so much, as there remaineth none other satisfaction, or atonement to be made with mine heavenly, for the sins of the world, but myself only, & that none can obtain remission of their sins, 
1. Pet. 3.20.21. joh. 20.21.  but such as be made true members of the same Church by me: for, besides the same Congregation, there be none but such as work iniquities, to whom I will say: depart from me, I know you not, 
Mat. 7.23.26.  for whom there is a place of endless woe provided. Also thou must believe, that although the corruptible bodies of mankind, must perish, putrefy, & return again to dust, of which it was first created, 
job. 19.26.27. Mat. 27.52.53.  yet that in the last day they shall rise again with the same bodies, and covered with the same skins, which now they have, and which them shall be renewed and glorified, & they that are departed this life already, shall take again their own bodies, which then shall be of far greater glory, then either in this life they were, or that any heart can imagine. And those that at my coming shall be found living in this world, shall suddenly be changed: and those that be of this Congregation, the true members of this Church, shallbe placed in the unspeakable joys of eternal bliss: 
Mat. 13.30.43 john 5.29.  but those that have given themselves in this world to the fulfilling of the lusts and desires of the flesh, 
1. Cor. 6 9.10. Ephe. 5.51.  lived in wantonness & chambering, the covetous persons, the Usurers, Drunkards, Gluttons, and ungodly persons, shall not enjoy the benefit of that sacrifice, which with mine own body I offered on the Cross once for all, but shallbe cast into utter darkness, where shall be weeping and gnashing of teeth.  

unbelievers are not members of the true Church.  THese things must thou faithfully and undoubtedly believe to be the very truth and ground of true religion, which, who so believeth not, is no true member of that holy Catholic Church, which is predestinate to be saved: And therefore by a firm and constant faith, thou must take hold of these things which I have declared unto thee being the ground of thy salvation, freely promised in me: of which faith, the holy ghost, is the giver, who frameth the hearts of all men, to believe the promises of my heavenly father touching their salvation, in me, & sealeth up the sam● promises in their hearts, whereby they persuade themselves to be members of the same true Church, and of the company of those that are predestinate to be saved: which faith bringeth forth the fruits of a godly life, the beginning whereof (as I said before) is unfeigned repentance, 
Act 5.31. & 11.18. & 26.8. Tim. 1. 2●.  grounded upon this true and undoubted faith, in which two, (Faith and repentance) is contained the whole sum of my Gospel: wherefore, 
Fa●th and repentance the sum of the Gospel.  as thou hast heard what this faith is, how it worketh, and what it should be exercised in: So must thou retain it, and bring forth the fruits thereof, 
We must bring forth the fruits of faith.  that it may appear a lively, an effectual, and not not a dead faith.) And forasmuch, as the night is so near: I will for this day here make an end: And in the mean time would have thee, to meditate of my former words: not forgetting them, 
We must be the same inwardly which we would seem outwardly.  but diligently inclining all thy study, will, and whole heart, effectually to follow that which may testify in thy conscience, that thou art the same inwardly: which thou desirest to seem outwardly: And in the morning when thou comest again, I will proceed, to direct thee to that repentance, wherein thou must exercise thyself towards the amendment of thy former life.  The sinful man. 
Would GOD the night were not so near,  
thy talk delighteth me:  
Increase my faith: to morrow I,  
will wait again on thee.  
The end of the Wednesdaye, or third days Conference.   

A PRAYER FOR the increase of faith, and for the direction of the holy spirit, to frame our lives according to the rule which God the father, in his son Christ, hath prescribed unto us.  
OH, God, my God, giver of all good things, and the sure defence and succour of all them that faithfully believe in thee. Lo, I thy silly creature, the work of thine own hands, who in my great darkness and ignorance, humbly crave of thee, the light that shineth from on high, that faith (sweet Lord) without the which no man can please thee, which proceedeth from the holy Ghost, the most wholesome water of life, whereof (oh Lord) give me some taste, some sparkle, whereby I may come unto thee, whereby I may frame my life according to thy blessed and heavenly will, and whereby I may truly serve thee, and do worship to thine holy name. Vouchsafe (oh Lord, vouchsafe, in jesus Christ thine only and well-beloved sons name, and for his sake, to be merciful unto my wretchedness, to forgive my wickedness, to strengthen my weakness, to pardon my dullness, and more and more to increase my faith, and to vouchsafe me perfect knowledge of goodness, and ableness, by thine holy spirit, to follow thee, to frame mine heart unfeignedly to love thee, my will to seek, & all my powers, to do their duties to praise thee: Lord increase my faith) which is the principal mean, whereby we take hold of thy most loving and most comfortable promises, in Christ our Saviour, thine only and well-beloved Son, whom thou of mere love of our salvation, sentest into this miserable world, here to suffer the opprobrious death of the Ctosse, to appease thy wrath for our sins, and to ris● again for our justification: The worl●●hereof, sweet jeiesus, thou hast not only, most willingly as an obedient son, performed according to thy father's will, but hast revealed and manifested the mystery thereof to all the world, and trained out the way, that we should walk in, to come to that unspeakable happy habitation, the endless blessings, and passing joys whereof, no tongue can express: Thou hast by thy death, sweet jesus, purchased again for us, that which before we had lost in Adam: Thou hast redeemed us again out of the hands of death, and ransomed us from the cruel bondage of Satan, that enemy of all mankind, whose head although thou have trodden down, and paid the uttermost, which could be demanded for our redemption, spoiled him of all his power, and unarmed him of all his weapons, & gotten the victory over death and hell: Yet such is our weakness, our corruption, and the hardness of our belief in thee, that he remaineth yet tyrannous, diligently attending, watching, and seeking whom he may devour, whom he may lead with blindness, into error and false religion, into the ways of wickedness, to destruction both of body and soul: And we, most wretched sinners, prone to do that which is contrary to thy will▪ have of ourselves no power to withstand him, no ableness to avoid his tyranny: Wherefore, most loving jesus, I the most wretched and sinful, the most ignorant and blind creature, most humbly pray thine aid, thine assistance and gracious protection, not only to defend me from the claws of Satan and his ministers: the World and lusts of the corrupt flesh: but also grace, to guide my life in faith unfeigned, perfect love and true fear of thee, mine only Saviour and Redeemer: having none other hold, none other help, strength, defence or hope, to be defended & safely conducted, in a godly life and conversation, but thyself, sweet jesus, thou invincible captain, thou lamb of God, who takest upon thee the sins of the world▪ whose will is, that we should be saved, and be preserved from the hands of that cruel Adversary the Devil. But alas: (good jesus) so blinded are we, that we can not see the way to thee: so deaf, that we refuse to hear thee: and so disobedient, that we come not willingly unto thee: we have not attended, when thou hast taught us: but have refused to be instructed, when thou hast directed us. But most loving jesus, the cause is the want of that most excellent gift of thine, a true faith, which thou hast offered, and I neglected: and therefore have I not hitherto been perfectly assured, nor certainly persuaded in heart, of the performance of those most comfortable blessings which are promised in thee: Oh sweet jesus, have thou remorse of this my dullness, pluck out of mine heart the Beam of unbelief, and vouchsafe me now the right use of that most singular mean of following thee, the eye of a perfect and true faith: and let natural reason, the Mother of error, no longer deceive me, or draw me into conceits, contrary to thy most blessed will, but being endued with thy gift of unfeigned faith, I may truly repent me of all my former evils, and so evermore hereafter, even to my lives end, cleave steadfastly to pure religion & the true service of thee. Oh Lord, give me one sparkle of this true faith, whereby I may be able to comprehend: & rightly to understand, what thy divine will and pleasure is in all things: That I may frame mine outward desires, to the fulfilling thereof, and by thine holy spirit, continually keep down the proud attempts, unlawlawfull desires and carnal lusts of the flesh, withstand the devil in all his assaults, and manfully overcome the vain pleasures of this wicked world. Oh give me the shield of a true faith, and the breastplate of unfeigned repentance, to fight that good fight, that happy fight whereby I may be crowned with the glorious crown of victory, and whereby I may be accepted into the number and society of that holy congregation and fellowship of the faithful, the Catholic Church: whereof, sweet jesus, thou art the head, and only defence: in whom, whosoever overcometh, thou hast ordained the Diadem of all true happiness: wherewith thou hast promised to crown them, and to set the title of triumph upon their heads to place them in that heavenly country, that celestial inheritance, wherein there shallbe no more fear, no more cares, no more vanities or affliction of spirit, but continual peace, unfeigned love, unspeakable joys, and endless felicity for evermore. Wherefore, sweet jesus, vouchsafe me, that spiritual weapon, the shield of a true faith, that fight therewith against all the assaults of sin, under the Banner of thy protection, I may in the end, be crowned with the Crown of Eternal life, among the rest of thy chosen children, sweet jesus, Amen.  Oh Lord increase my faith. 
 And evermore mightily defend me.  

THE THURSDAY, or fourth days Conference, between Solace and the sinful man..  
Wherein the sinful man confesseth his Faith, and is instructed by Solace, what repentance is, and what are the fruits thereof, and the things that hinder it.  Solace. 
WHere art thou man, that yesterday,  
didst promise to be here:  
Come forth, attend, believe in me,  
let fruitful faith appear.  The sinful man: 
Oh, Solace, art thou here so soon,  
this day to meet with me:  
Say what thou wilt, I do believe,  
attendant here on thee.  
Who as a just reward they had,  
from their estate exile.  
And all that come of Adam's line,  
through Adam's sin do fall:  
Deserving death by due desert,  
and thus came first our thrall.  
And then our God of passing love,  
most sorry for our sin:  
Did promise that the woman's seed,  
should our salvation win.  
And promised to Abraham,  
to give his son to save  
Mankind, from Satan's tyranny  
as I believe he gave.  
Thyself sweet jesus, I believe,  
who were coequal then:  
With God thy father were content,  
to be both God and man:  
To come into this vale of woe,  
and walk amongst us here:  
To show for our salvation,  
thy father's wisdom clear.  
Born of the virgin Marie pure,  
as was before decreed:  
That thou that shouldest save us all,  
shouldest come of woman's seed.  
Whose Godhead and human state,  
should link themselves in one:  
Invisible and visible,  
and not be here alone.  
The heavenly counsel did decree,  
thyself as man to die:  
And as a God again for us,  
exalt thyself on high.  
And when thou here in earthly soil,  
in humane weeds below:  
Didst wander: I believe thee then,  
like other men to grow.  
To show thyself as man to us,  
in human state to be:  
In each respect a man in deed,  
from sin yet only free.  
And wast content, to bear reproach,  
to suffer cruel jews,  
To buffet thee, to spit at thee,  
and thee full vilely use.  
Who sought by many wily means  
to take thy life from thee,  
Procuring wicked ministers,  
to punish thee for me.  
False witnesses unjustly came,  
accusing thee of ill:  
And thou a lamb most innocent,  
were well contented still.  
And when the time appointed came,  
wherein thou shouldest die:  
Thy torments were so terrible,  
were forced as man to cry.  
My God my God, in my distress,  
why hast thou left me thus?  
No tongue can tell the great conflicts,  
which thou hadst then for us.  
Wherein thou gavest up the ghost,  
unto thy father dear:  
Descending to the deep of hell,  
to cleanse us sinners here.  
The wrath of God thy father was,  
to Adam's sin so great:  
That nothing could but thou his son,  
his love again entreat.  
Who on the Cross I do believe,  
with heart and tongue confess:  
That thou for all offenders then,  
didst purchase due redress.  
For our offences wlllingly,  
thou didst accept to die:  
And to be laid in grave as man,  
and seen with human eye.  
The third day after to arise,  
again out of the grave▪  
And to ascend above the Skies,  
to whom, thy father gave  
Thy former glory and the seat,  
at his right hand again:  
Where thou as Lord of all and some,  
dost with him now remain.  
And there a Mediator true,  
for sinners here below:  
Thyself in mercy marvelous,  
unto thy father show.  
And when the time is full complete,  
from thence I do believe:  
In judgement thou wilt come again,  
to all mankind, to give  
Their just reward of life or death  
as they deserve to have,  
Who then shall take the flesh again,  
they carried to the grave.  
And those that do remain alive,  
shall quickly changed be:  
The wicked to their endless woe,  
and just shall go with thee.  
Into that s●●te of passing bliss,  
that never shall have end:  
And those that thou shalt find unjust  
thou wilt with Satan send.  
The holy ghost I do likewise, 
Belief in the holy ghost.   
in heart confess to be:  
Whom I do faithfully believe,  
to be all one with thee.  
And with the father, who are three,  
in parson, but (in deed)  
In substance one, a Trinity,  
in unity decreed.  
Which holy ghost doth sanctify,  
thy chosen once to live:  
Assuring all men to be thine,  
that faithfully believe.  
And those to be an holy church,  
a congregation pure.  
Whom Satan can not with his wiles,  
from thy precepts allure.  
Dispersed through the world so wide,  
yet faithfully agree:  
In faith, in baptism, and good will,  
united all in thee.  
As to their head and chief defence  
on whom they do depend:  
And whom with mighty hand thou dost,  
most graciously defend.  
And they like faithful children do,  
communicate in one:  
And do not use thy benefits,  
each man by him alone.  
But what thou dost on one bestow  
he doth impart to all,  
And each in godly love supports  
another, lest he fall.  
Whose sin I faithfully believe  
is pardoned in thee,  
Who by thy death I do believe:  
hast made me likewise free.  
And that our bodies now corrupt  
shall rise again in fine,  
In purerest wise, and them into  
thine hands again resign.  
And that our souls and bodies shall,  
the heavenly joys possess:  
For ever more increase my faith,  
that I believe no less.  Solace. 
WELL then, if thine heart do faithfully believe those things which thou hast here confessed, & do not swerver nor stand doubtful of any one of these several Articles, thou art in a good way, and shalt shortly feel in thyself a marvelous change, through the working of this faith, whose operation and effect as I told thee yesterday, is wonderful, and to conclude: 
Heb. 11.32. The operation of faith is wonderful.  look upon Gydion, Barach, Samson, jeptha, David, Samuel, and the Prophets, who, through the same faith, subdued kingdoms, wrought righteousness, obtained the promises, stopped the mouths of Lions, quenched the force and violence of fire, escaped the edge of the Sword: of weak were made strong, became valiant in battataile, and put to flight the Armies of the alients: 
Faith the foundation of all other virtues.  It is (I say) the foundation and groundwork of all other virtues whatsoever, showing itself by unfeigned repentance, which is, an inward sorrow for sin, and a continual godly care of the amendment of life, 
Faith must be accompanied with repentance.  as thou shalt hereafter be better instructed, if faithfully thou embrace my sayings, and incline thine ears to knowledge.  The sinful man. 
Increase my faith, I am corrupt,  
which keeps me dull perforce:  

The flesh is frail.  My flesh is frail, my will is weak,  
good Solace show remorse:  
And what, as yet, doth want in me,  
unfold the same in haste:  
That I a sinner may repent,  
of all offences past.  Solace. 
IF thou be so well disposed, and so ready in heart, truly to turn unto me, & unfeignedly to repent, as by outward show thou seemest, I will proceed, to show thee how thou must finish the good desire of thine, to obtain eternal life.  The sinful man. 
Say on (good Solace) I attend,  
I long in heart to hear:  
The course of this thy purpose pure,  
which is to me so dear.  Solace. 
THen understand thou, that when I walked in this vale of misery, in the similitude of mortal man, healing all diseases and bodily infirmities, 
Amendment of life, the chiefest remedy for the sickness of the soul.  I required for my reward of those that were healed, and as a fit preservation for them only, that they should amend their lives and sin no more, and to lead innocent and godly lives: and because that I would move them the more to a zealous and godly carefulness, to keep themselves from thence forth, from wantonness and sin, 
A good caveat.  I gave them this caveat, that they should beware that they returned not to their old filthiness, lest a worse thing should happen unto them afterward. Now therefore, for as much (oh sinful man) as I have showed thee and ministered unto thee a medicine, 
Those that are lulled a sleep thorough the allurements of Satan, in the pleasures of this world, think none other happiness but worldly felicity.  for a far more dangerous disease than can possess the body, an inward evil, a spiritual malady, which had taken deep root in the bowels of thine heart, and festered it in such sort, as it was almost uncurable, and have now brought it to such perfection, as there is some likelihood of speedy cure, if thou wilt be ruled and advised by my directions. Thou knowest, thou canst not deny, that the covetous desires & foolish fantasies of this wicked world, had so blinded thee, and the pernicious devices of subtle Satan so lulled thee a sleep, that thou knewest none other happiness, but thine abundance: none other comfort but thy coffers of gold & silver: no pleasure but thy pomp: nor fearest any other pain but poverty, and not moved with pity, diddest pinch thy poor Tenant, and wert altogether ignorant, what was the commodity of the sacrifice of my body upon the Cross, or to what purpose was my death and most bitter Passion, placing all thine affections upon transitory toys, running headlong into thine utter destruction, without redemption, had not I awakened thee, out of that deadly slumber, reclaimed thee from thine error, brought thee out of that darkness, and showed thee light: searched thine heart, being so infected with this dangerous disease, thou hadst never been healed, but hadst died in utter despair, and so have been damned for evermore. Now, if bodily infirmities and corporal diseases are to be preserved, 
The sickness of the soul much more to be respected then the disease of the body.  by such a due regard of keeping themselves pure and undefiled, by avoiding wantonness and amending their lives, how much more hast thou cause to look unto thyself? to keep watch and ward night and day, lest (upon this thy recovery, that venomous serpent Satan, who first poisoned thee, seeking yet still by all means to renew thy disease) should find the door of thine affections open, 
we must have regard, lest the door of our affections open to entertain the enticements of Satan.  thrust in new venom, new enchantments, and new means to hinder thy curing, and to make a new wound uncurable, and so thine end be worse than thy beginning. Therefore, so much the more must thou be careful and circumspect, for the preservation of thine health, begun, for the safety of thy poor soul, to amend thy life and to sin no more: which is, 
We must amend our lives & sin no more.  thou must speedily rid away and cast out all the evil within thee, by the hand of a lively faith, joined with an unfeigned sorrow, and true repentance, which is a virtue much pleasing mine heavenly father: 
The difinitition of true repentance.  for that it is an inward godly lamenting and mourning of the heart, for things committed and done, contrary to the blessed will and holy commandments of mine heavenly father, a detesting and utter abhorring of all ungodliness, of all things whereby the displeasure of God may be provoked or his love abated: a godly and zealous endeavour to do well, and a fearful trembling to do evil, whereby every sinner returning unto God, acknowledgeth his offences, condemneth himself, and confesseth himself guilty, and justly deserving punishment, casting himself down in his own conceit, in such remorse of conscience, as he seeketh and by all means possible endeavoureth himself to make amends for his offences past: framing his life so strictly, and so sincerely in all his doings, as it may outwardly appear, and his conscience bear witness inwardly that he utterly abhorreth sin, and coveteth to lead a new life. 
Mat. 3 2. john Baptist baptized none but such as repented their sins.  And therefore▪ john Baptist when he baptized in jordan, baptized none but such as repent and confessed their sins. Wherefore (I say) repent, and sin no more, that thy wickedness may be forgiven thee, and thine infirmities be cured. Learn of David, 
Psal. 51.4. David repent at the warning of the Prophet Nathan.  who when he was reproved of the Prophet Nathan for his sins, cried out against himself, confessed his sins: and not like an hypocrite feignedly before men, but in great bitterness of heart inwardly, cried out and said: Lord I have sinned against thee, 
True confession.  I have done amiss in thy sight, and as one wounded and thoroughly grieved, for provoking Gods heavy displeasure so against him, that he most earnestly prayed for mercy: whose sorrow was according to that that mine Apostle speaketh of, 
2. Cor. 7.10. Godly sorrow.  causing repentance unto salvation. The sorrow whereby the lost Son obtained his father's favour and pardon again: Such sorrow had Peter when he had denied me: wherein he repenting, wept bitterly. 
job. 1.20.  Such a godly sorrow had job: who rend his clothes and shore his head, and cast himself unto the ground. 
Gen. 4.13. Mat 27.5.  Thou must beware that thy sorrow be not as Esau's, as judas, and as Caines was, 
The sorrow of Esawe judas & cain's Evil.  who were also greatly grieved, and inwardly pinched, at the feeling of their offences, but not in respect that they were in any mislike with their sins, but being rather hardened, and as it were inwardly set against God mine heavenly father, kicking against his mercy and loving promises, 
Act. 1.18.  fell desperately from him: their sorrow was not of faith, and therefore caused not repentance unto salvation, but augmented their sins. 
That sorrow which is not of faith, causeth not repentance unto salvation. What true repentance is.  True repentance, is altogether to put of the old man, and not to fulfil the lusts of the flesh, but even to forsake thyself, and to be renewed in righteousness: not only in outward appearance, but even in the very intentions and inward affections of the heart, putting on the new man: which is newness of life, being thoroughly persuaded of the fatherly love and loving promises of mine heavenly father: for otherwise, it is impossible to yield thyself in unfeigned repentance unto his mercy, or endeavour thyself truly to turn unto him, as he desireth all men to do: not wishing any to perish in his sins, but most lovingly calleth he all men: not only by me his Son, 
2. Pet. 3.9.  but by his messengers, the Prophets, and true Preachers of my word, 
jet. 3.1. Hos. 14.2.  to return from their wicked ways and be saved. Return, return therefore, every one from his evil ways, from the wickedness of your inventions, 
jer. 3.14. & 18.11.  and put not of from day to day: for suddenly cometh the wrath of God upon the children of unbelief, upon the stubborn and stifenecked. Repent, I say, repent, and die not in thy sins: 
We must speedily repent, lest we die in our sins.  seek mine heavenly father in me, and thou shalt find him, and for my sake shall he pardon thee: he shall be merciful unto thee, and shall rid thee out of all thy troubles, and defend thee from all miseries: 
Deut. 4.29. 2. Cron. 12.12. Roboam repent. 2. Cron. 33.12.13.  As he did Roboam, who after he had offended, humbled himself, and obtained favour. Manasses likewise an Idolater, having by his disobedience, procured the wrath of God against him, was taken prisoner, and of his enemies was bound in fetters: but upon his true repentance, 
The repentance of Manasses. judith 4.9.10. The children of Israel repent.  humbling himself in prayer, obtained not only deliverance, but pardon for his offences. The Isralites, in their great danger, repented their sins, fell prostrate unto God in true repentance, and were delivered. 
Marry Magdaline. The ninivites.  Marry Magdaline, upon the like repentance, humbled herself, and I forgave her sins. The Ninivites, a rebellious and obstinate people, at the coming of jonas, preaching repentance, repent in Sackcloth and Ashes, 
Men of the old world not repenting at the preaching of Noah we drowned.  and were saved. But the old world, whose hearts would not relent, nor turn from their wickedness by the preaching of Noah, were they not suddenly taken and drowned in the great Flood, Noah with a small number of persons excepted? The Sodomites and men of Gomorrha, who would not repent at the message of my father, 
The Sodomites and men of Gomorra burned with fire & brimstone. jerusalem destroyed.  were burnt with fire and Brimstone suddenly from heaven. Such was the unbelief and careless wretchedness of those of jerusalem, whose disobedience was great, & would not repent, had the sentence of destruction seven years before pronounced against them, and yet run on still in their wickedness, were besieged and entrenched with their enemies Tytus and Vespasian: who battered their walls, sacked their City, burned their houses, and themselves in such misery, that for mere famine were driven to eat their own children, and things clean contrary to the nature of men: such is the just judgement of mine heavenly father against such as will not ●e warned at my word, 
The judgements of God great against such as neglect his word.  the Gospel of truth: such as neglect and contemn my messengers, and set at nought the preaching of my will. Wherefore, I say again unto thee, and not to thee only, but to all in general, rend your hearts and not your garments, and return speedily unto him, 
God is ready to receive them that truly turn to him.  whose hands of mercy are now extended, ready to receive them that truly turn to him: and his vengeance and wrath ready to be powered out upon the rebellious people, upon the sinful and wicked ones, that without regard of his mercy, or fear of his justice, embrace wickedness, & lock up vanity in their chests, even with greediness: 
jud. 2●. 14.  for which cause the wrath of my heavenly father is enkindled, wherein he delivereth the offenders into the hands of their adversaries that shall destroy them. And yet such is his mercy, and his love so unspeakable, that at what time soever they shall unfeignedly repent them of their sins, when soever they shall in heart return to him, he shall receive them in mercy, and with his marvelous loving kindness shall he defend them as with a shield. Wherefore, I say unto thee, & not only unto thee, but to all those that have their affections set on the things of this world: Mortify your members, 
Col 3.5.6. We must mortify our evil affections.  which are on the earth, fornication, uncleanness, the inordinate and unbridled affections of the heart, evil concupiscence, and covetousness, which is Idolatry, which is now adays most greedily embraced: But be assured, and let no man (neither thine own perverse imagination) deceive thee, that neither Whoremonger, 
Ephe. 55.  neither unclean person, nor he that supposeth his safety to consist in his riches, an Idolater, shall have any part of the inheritance of my Kingdom. Among whom thou thyself hast walked, and which things thou hast sometimes been defiled with, 
Ephe. 2.3.  fulfilling the desires of the corrupt flesh, whereby the wrath of mine heavenly father was bend against thee. 
If we repent and believe, we shall be saved.  But of my rich grace, if thou repent and believe, thou shalt be saved. Wherefore, beware thou harden not thine heart in evil, return without delay, be warned & run not headlong into new evils, as the corruption of thy perverse nature provoketh thee, and whereby Satan seeketh to draw thee, either into a careless going forward in evil, or else into that false and damnable kind of sorrow, whereinto he drew Cain, 
The sorrow of Esau, Cain and judas, damnable.  Esau, and judas: whose sorrow was not to repentance unto salvation, (as thou hast heard before) but whereby they aggravated and increased the displeasure of God against them: and into the same sorrow he began to draw thee, when thou were first touched with the knowledge of thy sins, of which kind of sorrow thou must beware, and prepare thy heart to that sorrow of David's: of Mary Magdalines, 
A godly sorrow.  and of the Thief that was executed with me: whose sorrow was unto salvation, not unto death: unto amendment of life, not unto perseverance in wickedness: unto righteousness, not unto sin. Thou must search thine own conscience, and root out of thine heart all hypocrisy, all unbelief, all haughtiness and pride, and in all humbleness and lowliness of mind, prostrate thyself before the tribunal sea●e of God the father, making humble confession of thy former evil life, and in an unfeigned faith cry out, that for my sake he will be merciful unto thee, that he will forgive thy sins and pardon thine iniquities: 
God is ready in great mercy to embrace them that truly turn to him.  who is ready in great mercy to return to him, that seeketh him by me with his whole heart: who escheweth evil and doth the thing that is good: that cleaveth unto righteousness, and avoideth all occasions to do evil. And that with David considering his ways, turneth his feet unto my testimonies, and not to Covetousness: chastizing himself with true mortification, and casting away all impediments, that may hinder or let the preceding to the amendment of his sinful life. For, he that will come unto me, 
He that will come unto God must forsake the 〈…〉 of the world.  must be contented to take in good part, to forego the pleasures of this world, to be of small reputation here, to be hated, reviled, persecuted, yea, and to suffer death for my sake.  The sinful man. 
All this I can, and will perform, 
We may not presume of ourselves to do any g●o● thing.   
yea, what thou wilt I shall:  
I yield myself with wil●ing mind,  
for thee to bear it all.  Solace. 
ALas poor silly man, thou showest thyself very valiant before the battle, and very courageous before the combat, 
We can stand fast before we be shaken.  thou canst stand fast before thou be shaken: as though thou were of thyself of power to do what thou oughtest, and to abstain from doing that thou oughtest not to do: as though thou hadst no need of my help, nor want of the aid of the holy Ghost: or had such perfection already, as now there wanted no more in thee. Beware of this presumption, for it is a mean to quench true zeal, and a great hindrance unto the work of true repentance. 
Presumption is a mean to quench true zeal.  It is the dregs of Satan's poison that yet remain in thy corrupted mind, wherewith thine heart yet swelleth against instruction, with a vain conceit of sufficient ability, to do good and to eschew evil, and to bear the heavy burden of death for my sake: when in deed, thou art not yet healed of thine old sore, but refusest (as it were) to receive the medicine, which for thine eternal health I minister unto thee. Satan telleth thee that thou art able already to work miracles, and to do wonders, and that thou knowest all things already, wanting nothing, and why? because he would keep thee still in ignorance, and from coming to knowledge. 
Satan's devices to detain us from hearing the word of God.  It is his endeavour, not in thee only, but he worketh to the same effect in many, whom he withdraweth from hearing my ministers & messengers, to pronounce my Gospel, as he seeketh to withdraw thee from hearing me: saying to some, why, what wilt thou stand hearing of this man to prate in the Pulpit? he hath no learning, he hath no utterance, he hath this imperfection, or that, and so plucks then by the sleeve, to go gad, to walk, and to wander in their wont wantonness and wicked ways, in such abomination, as the stink of their filthintsse hath infected many. Some he sendeth to the hearing of the word, but why? to hear for profit? no, but to cavil and to descant upon the Preachers words, 
Some come to hear the word for cavelations sake.  and interpretation of this word & of that sentence, & so fall into a devilish disputation, wresting the truth to their own corrupt imaginations, bringing into the Church scruples, & doubtful questions, 
The beginning of schisms, is the misconstruction of the Scripture.  as the ministers of Satan to be stumbling blocks, & lets unto the passage of the divine message of my heavenly father: whereby hath grown so many Sects, Schisms, Heresies, false constructions, and devilish doctrines, that my Church is nothing so great, as the most damnable Chapel of Antechrist. And I see that of set purpose to hinder thine amendment hath he whispered thee in the ear, 
The Church of God calls them the chapel of Antichrist. Mat. 7.13.14.  and told thee that thou art cunning enough, and that thou mayst work and accomplish all things by thine own free will. But thou art greatly deceived: for I will be known to be only righteous, & thyself to be full of wickedness, not knowing what my righteousness is, and yet takest upon thee most arrogantly a perfection of wisdom and ability, to know and do all good things, when in deed thou art mere foolishness and corruption itself. 
We must cast ourselves down in our own conceits.  Wherefore (I say) cast down thyself in thine own conceit, put of all presumption and hope of thine own strength: harken not to Satan, but consider that thou hadst utterly perished in thy sins, and been quite and clean cast away by reason of thy disease, hast thou not had this mean to be healed, and to be purged and made clean by my blood. And therefore, I say again, be warned, and look unto thyself, be watchful to the end, lest thou grow overbold, and so heap a more horrible vengeance of my heavenly father upon thee.  The sinful man. 
Alas what must I sinner do?  
whereto poor wretch must I  
Employ myself? I think there be  
no shift but I must die.  
I will like woeful wight in haste,  
of haircloth make my bed:  

The death of Christ took these ceremonies away  And clad my careful corpse in sack,  
and cast dust on my head.  
In mourning wise to pass my days,  
and pinch myself with fast,  
As my forefathers did, that I  
may purchase bliss at last.  Solace. 
IN deed, that hath been the manner in the old world, as ceremonies used, as shows of great heaviness, and arguments of humility, 
The outward show of repentance is not always accompanied with inward contrition.  and outward tokens of repentance. But consider this, that these outward shows, are not always accompanied with that inward working which calleth repentance unto salvation, but rather a worldly show of sorrow unto death: for that, that under this kind of disguising, 
Dissimulation odious before God.  & outward show, there may lurk deep dissimulation & hypocrisy, making an outward show of heaviness, and yet not ceasing inwardly to laugh & to retain their former wanton desires: 
The manner of sturdy beggars, hypocrisy.  like a thief that when he is brought before the judge or Magistrate, upon hope to be acquitted, can cry out and make a great show of outward lamentation, kneeling, crouching, and other hypocritical means, to be discharged: and when he hath his liberty, he can fall to his old wickedness a fresh: like unto the sturdy Beggar, that feigneth himself lame, his arms maimed, & his body crippled in this wars, or in that work, by such a mishap, and halting before men in hope to be relieved with other men's sweat, showing himself impotent: who when he hath obtained his purpose, and gotten his game, he can turn his face, and fleer to his fellow hypocrites, leap, and skip like lusty Uagabondes, and under colour of this hypocrisy, not only deceiveth many with the outward dissembling show, 
Dissimulation deserveth double punishment.  but when he seethe a booty and opportunity serveth, he can play the kindly Ruffian, and take it by violence: whose dissimulation deserveth double punishment. Thus thou seest that the outward show is often deceivable, 
joel. 2.13.  but the true sorrow, the acceptable repentance, is inward, according to the words of the Prophet joel: who crieth out and saith, Rend your hearts & not your garments and turn to the Lord your God: 
Mat. 6.17.  and not to look outwardly sour as hypocrites, disfiguring yourselves with this or that kind of outward Ceremony, that the show of your repentance may appear more outwardly, than (in deed) it is inwardly: to which words of joel is added, that it must be with fasting, weeping, and mourning, in Sackcloth and Ashes, prostrate on the ground: which in those days was in deed a testimony of repentance: 
The outward show of repentance mere hypocrisy without inward punction.  yet that outward show without the inward compunction, and renting of the heart, with a godly and continual sorrow, and zealous lamentation for sins, was mere hypocrisy. And yet, were not this visible shows of Sackcloth and Ashes, with many other like rites and ceremonies to be condemned in those days: for that they were given and accustomed, not that through the visible and external show only, (which was but the shadow) could sufficiently appease the wrath of mine heavenly father, but that thereby, they might so much the more elevate, 
In the old world the outward ceremonies were helps to repentance  and lift up their minds above the thing seen, to a further and more higher consideration, both of their own corruption, weakness, and blindness, and of the mercies and most loving promises of God mine heavenly father: of which faithful consideration of the visible show, grew an inward godly sorrow, causing repentance unto salvation: but the external Ceremony, 
Dan. 9.3.4.5.  without faith in God mine heavenvly father, was then not only not available, but very abominable. 
The external show without faith more abominable.  But since the sacrifice of my body upon the Cross for sin once for all was offered, that outward Ceremony is not material: who by my death have fulfilled and performed the whole sum of all the law: And therefore, not only such ceremonies as have been in the old world, but peevish Pilgrimages, Ceremonies, Penance, and such like foolish fantasies, are now of none effect, and are no part of that true repentance, which I require of thee, to be an inward renting of the heart, and an unfeigned continual godly grief for thy sins, and a faithful endeavour to frame thy life according to the will of mine heavenly father. Now, as touching fasting, 
True fasting.  know that the true fast is a member of thy true repentance, wherein it behoveth thee to have great regard, 
Esa. 18.5. The true fast consisteth not altogether in the abstinence from meats.  being a work as it is necessary, so (not seldom) abused: as of hypocrites, who chastise their bodies, and afflict their souls, for a day, bowing their heads like a Bulrush, and making their bed with Sackcloth and Ashes, (as afore is said) standing upon their cinceritie and strickenes of life, even to the face of mine heavenly father: saying, we have fasted and thou hast not seen it, we have pinched our Carcases and thou hast not regarded it: as though by the outward punishment of the flesh only, they showed themselves sufficiently penitent, when in deed they feed the old man, and maintain their wont wantonness, with the crumbs of a careless life, and striking their fellows with the fist of all kind of wickedness and covetous desires. Wilt thou now call this a fasting, or a repentance acceptable to God? verily, such Hypocrites have their reward. But to fast truly, 
Mat. 6. ●6. What true fasting is. Psa. 1.16.17. Esa. 58.7.  thou must wash thee and make thee clean, thou must cast away and banish from thine heart all evil desires, and lay all the works of wickedness out of my sight: thou must leave to do evil and learn to do good, seek judgement, relieve the oppressed, and defend the fatherless: 
many blessings promised to true fasting.  thou must give thy bread to the hungry: harbour the poor and harbourless: cloth the naked, and do wrong or oppression to no man. This is the fast most acceptable, to which mine heavenly father hath promised many and great blessings: namely, that thine infirmity shall speedily be healed, thy soul comforted, thy righteousness appear before God and man, and the mercies of mine heavenly father: in me embrace thee on every side, and thou shalt want no manner of thing that is good: of which fast, proceedeth by means of a firm faith, that sorrow (for the sins which proceed of the corruption of the old man, whereby the wrath of mine heavenly is incensed against thee) causing repentance unto salvation. This fast, this sorrow, and this repentance, builded upon the unmovable rock of faith, must be the beginning of thy new life.  The sinful man. 
But must I not sometimes abstain  
my careless corpses from meat?  
Or is it lawful when I list,  
all kinds of meat to eat?  Solace. 
AS for meats, 
Rom. 14.1.3.14.  thou needest not to put any difference between them: for that God my heavenly father, hath created and ordained all things for the use of man, and those may every one that believeth lawfully receive, 
All meats to be taken with thanksgiving.  with thanksgiving to the heavenly creator, who hath made all things good, and nothing to be refused. Wherrein notwithstanding is a godly abstinence, and mean to be used: namely, not to exceed in the greedy receiving of those creatures: 
Luke 16.19. 1. Pet. 4.3.4.  as in Gluttony, in Drunkenness, and belly cheer: whereby cometh not only sickness, and dangerous diseases unto the body, but stirring up the same to wantonness, and many noisome desires, procureth the wrath of my heavenly father. 

Excess to be avoided Ezek ●6. 4●. Gluttony, one of the sins of Sodom●  
Excess in eating an enemy to study and prayer.   It was one of the sins of Sodom, whereby being puffed up, fell to wantonness, and committed abomination before mine heavenly father, for which they were destroyed. This excess is also an enemy to the study of the holy Scriptures: and especially to earnest and devout prayer: for the fullness and overcharging the stomach, quencheth the godly affection, and stoppeth the zeal of the heart, so, that it cannot so effectually open itself to the comfort of the soul, as in a moderate and competent diet, 
1. Thes. 4.34. ●. Pet. 2.11.12.  it can, and as is requisite it should do, to serve the living God. Wherefore, thou must beware of this excess, and embrace not only this kind of abstinence, but abstain also from Fornication and uncleanness, from fleshly lusts, 
We must obey those ordinances of man, that tend to the glory of God.  which fight against the soul, and keep thy body from being defiled with evil concuviscence, as a vessel of holiness, submitting thyself to all manner ordinance of man, for my sake, whether it be unto the King, as unto thy Superior, or unto other Governors and Magistrates, as unto them that I have sent, for the punishment of them that do evil, and praise of them that do well. 
Luke 12.1. Hypocrisy the leaven of the Pharisees.  Take heed therefore of this leaven of the Pharasies, which is hypocrisy, whereby many seem outwardly as Angels, but inwardly are devils. Such a one was judas, 
Mat. 2.27.3. Exod. 8.8.  who under colour of a kiss (which is a token of love) betrayed me. Such hypocrisy had pharaoh, Saul, and Achan, 
1. Sam. 15.13. joh. 7.20. Esa. 29.13.  and many others, who had Honey in their lips, and Gall in their hearts: such I say come near me with their mouths, and honour me with their lips, but their hearts are far from me: but they shall have their reward, their feigned fasting shall be turned into their utter confusion, their wisdom into mere foolishness, and their understanding shall perish. Wherefore, that thy repentance may both outwardly appear to good example, and inwardly to thine own salvation, 
We must revenge ourselves of our sins.  thou must (as it were) revenge thyself of thy sins: that is, thou must bridle thy corrupt flesh: namely, if thou have offended in Gluttony, to chastise thy body with godly abstinence and fasting: if in whoredom, thou must bridle thine appetites with a continual continency: 
To make restitution of our goods ill gotten, is a special fruit of repentance.  and as thou hast embraced Covetousness, used Usury, and peeled the poor for lucre's sake, thou must not only, not hereafter use it, but thou must make penitent restitution, which is a special fruit of repentance, including a certain due consideration of thine estate, what it hath been, how it is, and how thou hast behaved thee in the same, and by what means thou hast made thyself so rich, whether with thine own, or the sweat and labour of other men, whereof thou canst not clear thee: for me thinks, I hear the voice, not only of Simple thy Tenant, but of many poor men more, crying out and saying, that thou hast undone them. Wherefore, I say, look to thyself, and discharge thy conscience, for a guilty conscience, cannot stand in the last day, to plead for his discharge, but shall receive his reward among the wicked in utter darkness where shall be weeping and gnashing of teeth. 
A guilty conscience shall condemn itself in the last dry.   The sinful man. 

An hard sentence for the covetous men.  Alas must I restore again  
the things I do possess,  
Which I have gotten heretofore,  
or am remediless?  
Then, woe is me, I am undone,  
my state, will then decay:  
Good Solace pardon that, and I  
will all things else obey.  Solace. 
AH, are you the man, who ere while promised to bear all things for my sake? And to be ready to perform whatsoever I willed thee, towards the obtaining of eternal life? and that for my sake thou wouldst be contented to suffer death? I told thee, thou were valiant before the combat, and wouldst stand fast before thou were shaken: is this so sharp a blast unto thee, that thou art forced through weakness to run under the defence of thine old adversary, who (as I told thee,) is so loath, to let thee go out of his captivity, that he seeketh many means to keep thee in awe of him? If this shake thee so sore, what would my cross do? What would death do? 
Luke, 18, 22. Mat, 19.20. Hard for a rich man to be saved.  But now are my words of the scripture verified: That it is hard for a rich man to enter into the kingdom of heaven, yea, as impossible, as for a Camel to go through a needles eye: And why? for that he putteth greater delight in his wealth, then in my counsels: he hath greater pleasure in riches, which endure but a while then in the joys of heaven, enduring for ever: because he feareth not the destruction of the wicked, 
The state of wicked, Rich men, very miserable,  nor longeth for the salvation provided for the godly: O miserable estate of the wicked richmen, that repose their confidence in their muck, and hazard their souls for the wealth of the world. But awake, awake thou foolish man, that slumberest thus in sin, look upon that godly Zacheus: 
Luke, 19, 2. to 11. Zacheus a pattern of repentance.  set him as a glass wherein to behold the pattern of perfect repentance, who being very rich, was voluntarily contented, to restore not only, fowerfould that which he had wrongfully gotten, but to give the half of his goods to the poor, who had salvation for his reward. Consider this O foolish man, and refuse not to make restitution of thine indirectly gotten goods: And of that which thou hast then left, be thou liberal, in so much as if thou see thy poor brother to want, that, wherewith thou hast to relieve him, thou mayst not withhold it. 
Prou, 28.8. We must relieve our poor brethren.  And let not the unsatiable desire of momentany pleasures to choke thine understanding, that my words can not revoke thee from thy disobedience, to a speedy sorrow, causing repentance unto salvation: walk not thus in a shadow, 
Psal. 39.6. & 49.6.  disquieting thyself in vain, reposing thy trust in casual riches, whereof thou hast boasted thyself heretofore, as though it could redeem thy soul in the last day. 
Psal· 52.6.7.8.  Wherefore, I say be warned, lest thou be destroyed for ever, lest thou be plucked out of thy foolish earthly tabernacle, and quite and clean rooted out of the land of the living: which the righteous shall see and laugh at, and shall say: Behold the man that took not God for his strength, but trusted in the multitude of his riches, which now, (not only) availeth him not in the day of the Lords wrath, but hath heaped upon himself vengeance, 
1. Sam. 25▪ The reward of nabal for not relieving the young men that came from David.  for his reward. nabal, a very rich man, refusing (of his increase & store) to relieve the young men whom David sent, who in his covetousness said. Shall I take my bread & my water, my flesh & substance, which I have gotten together, & give it to them I know not? But he was rewarded with death. Wherefore, I say, consider this and turn unto me in newness of life, 
Pro. 11.4.  and in righteousness, which shall deliver thee from death: Set not thine affections altogether thus on worldly things, 
Prosperity the nurse of vice.  which I perceive hath made thee so drunken, that thou persuadest thyself, that thy prosperity, (which is the nurse and foundation of all other vices, and the ground of all impiety, and disobedience against God mine heavenly Father) is the mother of true happiness: Beware of that error, for David, 
1. Sam▪ 12. 13· David in prosperity fell to vice.  when he was in prosperity, having all things at will, fell to Adultery, and murdered an innocent man. But he scaped not scotfree, he was plagued with his own son Absalon, who rebelled against him: so dangerous is the estate of prosperity, and so just is the judgement of mine heavenly Father, against such as do not bestow his gifts, to the help, and relief of his poor brethren: but who, in stead of relief, use for their own private gain, 
Luke. 19.8,  violence, & oppression: Wherefore (I say,) stand up with Zache, be merciful, and helpful, unto thy poor and needy brethren, according to thy power, and as thou hast plenteous, 
●ob. 4, 8.9. As we have plenty, we must give plentifully.  give plenteously, turn not thy face, from him that asketh of thee: and what thou hast had of any man wrongfully, restore it again willingly: be ready to give, and glad to distribute, and what thou layest out, 
God rewardeth those that give to the poor. Prou. 19, 17. Psal 41.1.  mine heavenly Father, shall pay it thee again in heaven, and shall defend thee in time of thy necessity. Trust not in uncertain riches which hath already deceived thee, but in the living God, mine heavenly father, who performed his promises for evermore, who shall make thee so rich in good works, that in me, and for my sake, 
1. Tim. 6.18.  thou shalt obtain eternal life.  The sinful man. 
Then lo I will restore in haste,  
the lands and grange again:  
To Simple: and no other man,  
shall loss by me sustain. 
We must not only say we will, but we must do thus   
But will the poor, and needy man,  
relieve that are oppressed:  
And then I trust, I shall possess,  
at last eternal rest.  Solace, 
IF this restitution of thine, proceed of an unfeigned faith: and the residue of thy doings, tend to the amendment of thy life, assure thyself of eternal salvation: yet not in respect of thine own good works, 
We may not not look for salvation in respect of our own works, but in the merit of Christ.  be they never so many: but for my sake who (as thou haste heard) have purchased the same, for all them that unfeignedly repent and turn from their wicked ways: for when thou of thyself, hast done all that thou canst, yet art thou an unprofitable servant: therefore must thou quite and clean disclaim thine own worthiness: 
1· john. 2 12. Iud●. 21. We must disclaim our own worthiness. Psal. 1.43.2.  for in the sight of mine heavenly father, shall no man living be justified. But if thou be overburdened with the weight of thy sins come unto me, lay all thine offences in true repentance on me, who continue an advocate in the sight of mine heavenly father, 
1. joh. 2.1. Heb. 9. 24· Rom. 8.34.  making continual intercession, for as many as faithfully believe: whom I will clothe with the weeds of righteousness, that they in the last day may appear without spot, and receive the reward of eternal life.  
Where thou hast (also) diligently, to beware, that seeing salvation, and redemption, to come only by my death, and by sacrifice of my body on the Cross, once for all the sins of the world, and that I continue a mediator and advocate unto mine heavenly Father, for thee for ever: and that I am full of mercy, slow to wrath, and ready to forgive. Take heed, I say, lest the prince of this world thy wonted adversary Satan, put into thine heart a presumption of these mercies of mine, 
We may not so presume upon the mercies of Christ▪ as to neglect our own endeavours to do well.  persuading thee that there is no doubt of salvation, because that I have promised, that wear thy sins as red as Scarlet, I will make them as white as Snow, and so hold thee still, to fight against all goodness, and godliness, and to stand stoutly, (as it were) in defiance of my loving calling, and despise the riches of the grace and mercy of God, mine heavenly Father, purchased by my blood, wherein I lovingly call thee now to repentance, 
Rom. 2.4,  wherein thou must unfeignedly return to me, and that speedily: not driving off from day to day, saying, as the wicked, (when they be reproved of their sins, accustomably do,) That they know they shall have time enough to repent ere they die, which is another stop, 
We must take heed of driving off from day to day, to repent.  and stumbling block, that Satan lays before them that are called, that they should not repent, but die in their sins. So tells he thee, and persuades thee, that death shall not be so cruel unto thee, but shall spare thee, and afford thee time enough to say (even at the last gasp,) Lord have mercy upon me, Lord forgive me my sins, and so forth: which, as he tells thee, shall be sufficient for thee: Thus he seeketh to stay thy true repentance every way, and in this foolish imagination, of craving pardon at the last, while, many have delayed the amendment of their lives, 
Many be overtaken with death, while they defer their repentance from day to day.  Death (contrary to their expectation) hath summoned them to departed by and by, whose long flattering themselves in their folly, hath been the cause of their sudden destruction, as to the Sodomites, and men of Gomorra, to those of jerusalem, and them that perished in the flood, and so divers others, whose harms, may be a sufficient spectacle, to see, and plainly to behold the end of all senseless security. But thou wilt pechaunce, say, why? I have seen many, that for their wicked lives, were even marks for other men to point at with their fingers, and they have made godly ends, and have departed the world very devoutly: by which show of repentance, thou thinkest their sins forgiven them: but I say unto thee, that whoso goeth on still in his wickedness, presuming, to have time enough in the end to cry for mercy, 
We may not defer our true repentance, but speedily to return unto God.  he may cry and not be heard: make no tarrying therefore to turn unto the Lord, let true repentance, be thy daily and continual exercise, examine thine own conscience, search and see whether Satan have not thrust into thine heart this presumption: if so, cast it out speedily, and follow not the greater number to do evil, accustom not thyself to sin, trusting in thine abundance, but embrace my former counsel: stand not in a foolish hope to repent at last, be not deceived, let not Satan hinder thee, with his subtle devices, but resist them all, manfully: for I know thou canst not say, 
No man can say my heart is clear from sin.  mine heart is clear from them: canst thou? speak thy conscience.  The sinful man. 
Alas my conscience doth accuse,  
me guilty of them all:  
I must confess my careless life,  
hath well deserved thrall.  
But, lo, in hope, I hold by thee,  
my sins I will declare  
To thee, who doth already see,  
that they corrupted are.  
Wherein I lived long secure,  
bewrapt in wealth at will.  
I run a race, that now I rue:  
and lingered long in ill:  
Vouchsafe that I with heart & hand,  
may now restore again:  
The things which I by fraud have had,  
of any man for gain.  
And show what further doth belong,  
to train me to thy bliss:  
Vouchsafe to show that I may come,  
where all true Solace is.  Solace. 
seeing then that thou dost confess, that thou hast been hindered, by these devices and lets of Satan, and hast now a feeling of thy corruption & former wicked life, beware thou give not place hereafter to his wiles: but by a firm faith and confidence in me, withstand him and his ministers, the world and the flesh: for as the wickedness of the wicked, shall not hurt him, whensoever he truly, & unfeignedly repenteth, so shall not the righteousness of the righteous avail him, whensoever he offendeth. Repent thee therefore, of thine offences past, and from henceforth keep thee upright in all thy doings, 
Luke. 15.7. joy in heaven, for a sinner that repenteth.  that there may be joy in heaven for thy repentance: And for as much, as the day is so far spent, and the night so near, and that thou haste promised to make restitution, of the things which thou hast wrongfully gathered: go thy ways▪ perform it accordingly, and beware of keeping back any thing, least thou be taken in thine hypocrisy, 
Act. 5. 5·10. The hypocrisy of Annanias and Saphira rewarded with death.  and rewarded with Annanias, and Saphira, who for keeping back some of the price of their own field, were stricken with present death: how much more than shall mine heavenly father punish thee, if thou keep any thing back that is none of thine own? In the morning I will be here again: in the mean time, be careful of thy promise, finish it faithfully, and too morrow will I further direct thee, in the residue of thy course, to eternal life.  The sinful man. 
Then will I hasten me away,  
to finish it in haste:  
And in the morning hasten me  
again to thee as fast.  
The end of the Thursday or fourth days conference 
The end of the fourth days conference.    

¶ A prayer for true repentance.  
OH Lord my god, 
A prayer.  father of marvelous loving kindness, who in my great slumber, and sleep of sinful security, hast awakened me: and by thy sweet, and well-beloved Son jesus Christ, called me out of darkness to light: out of error to the truth: and haste opened the eyes of mine heart, to see mine own corruption: vouchsafe (oh Lord) for that thy son our Saviour jesus Christ's sake, that as he hath called me, to the end I should give over the ways of wickedness, to walk in thy ways and laws: to for sake sin, & cleave unto righteousness: sly Satan, & follow thee: I most humbly beseech thee to accept me again for his sake, into thy favour, who long have erred and gone astray: to forgive me who have offended thee, and who am most ignorant, how (truly) to return to the, and to repent my former corrupt and most sinful life. But unto thee most merciful Lord god, in the name of jesus Christ, thy dear Son, I prostrate myself in all humbleness of heart, bewailing my filthiness, and lamenting the frowardness and corruption of my former life: humbly appealing unto thy mercies, as one who have rebelled most traitorously against thee, and most wickedly and wilfully transgressed thine holy precepts and will. And yet, such is thine unspeakable mercy, that thou hast most lovingly warned me, to forsake mine evil and perverse ways, and untoward imaginations, which I have heretofore accounted, most right and dear. And which now by the light of thy counsels, I understand to be altogether wicked, altogether froward, foolish and mere vanity itself. I now feel mine own corruption (sweet jesus) mine own blindness, and error, and perceive thy wisdom which is infinite, thy mercies unspeakable, and love above measure: whereby (sweet jesus) I am stricken with a desire to be unburdened of the weight of this mine obstinate error, which by the illusion of mine adversary Satan, I have followed with such greediness, that without thy mere mercies, I have no hope of salvation. Extend therefore (o father of mercy) for jesus Christ's sake thy favour unto me again, and deal not in justice, as my deeds have deserved, but give me: that godly sorrow, that true and unfeigned sorrow for my sins, which may move in me repentance unto salvation, which may kill and speedily mortify, all evil desires, all the corrupt affections, and ungodly motions, of the world and flesh, & the deceits of subtle Satan, who goeth about like a Lion, seeking whom he may keep back from that most acceptable work of true repentance: And thou (good jesus, knowest, what, and how many and great are the lets, and wiles which he useth, in laying stumbling blocks, before the feet of those that endeavour themselves to return to thee: And my will, which is perverse, ready to yield unto him, & slack in coming unto thee, pulleth me oftentimes backward, and suffereth me not to do that which I should▪ but thrusteth me forward to do that which I should not, to follow darkness, and to forsake the light, so lovingly proffered. Oh good jesus, consider these conflicts of mine. Look upon the want which I have of thine holy spirit, without the aid whereof, I can not truly turn to thee. Assist me therefore, sweet jesus, that I may now, as I have promised, forsake sin, and cleave unto righteousness: mortesie the old man, and be renewed ●nto thee: forsake Satan, and follow thee: that unto my lives end, I may fly and eschew, whatsoever worketh to true repentance: that as thou hast said, there may be more joy in heaven for me, faithfully rereturning unto thee, then for many that need no repentance. And in the end, I may enjoy that heavenly inheritance which by thy bloodshedding, thou hast purchased for all such as in a true faith follow thee. Grant this, oh God, mine heavenly father for jesus Christ's sake. AMEN.  
Oh Lord increase my Faith.   

The Friday, or fifth days conference, between Solace, and the sinful man:  
That where the sinful man being yesterday persuaded, to redeliver those things unto Simple, his Tenant, which he had by flattery & threatening gotten of him: As also to make restitution of all his wrongful gotten goods to other men, he did it accordingly: And whe● been had given every Bird his Feather; he became so naked, and his estate so bare, that for his sudden change, he crieth out in great heaviness, on this wise: Solace comforting him, and willeth him to bear the matter with patience and to confess his sins. etc.  The sinful man. 
ALas, the life that late I did  
in precious price embrace,  
Is past and gone, and poor estate  
hath taken riches place,  
My Peacock's plumes are plucked full lo,  
that flickered erst so high.  
Mine haughty heart in heavy cheer,  
doth wont joys deny.  
Where riches did ere while abound,  
and bags of gold were store:  
Now want hath won the field again  
woe worth me wretch therefore.  Solace. 
What is the matter, oh sinful man, that this morning, thou beginnest thus, as a man bestraughted, showing thyself yet subject to frailty, which thou yesterday didst promise manfully to withstanay  The sinful man. 
Oh (Solace) help, I am undone,  
now past are pleasant days,  
What thou didst will is done, & now  
my stately state decay.  
My substance all, alas is gone,  
now Simple and the rest  
Have had their shares of all my store,  
my share alas is least.  
I am undone, I know not how,  
to maintain me and mine:  
I doubt I shall be sore oppressed,  
with poor estate, in fine.  
And that my Children shall be forced  
for want, to beg their bread,  
Why should we live in this distress?  
would they and I were dead.  
This hard estate of mine, I know  
would break an heart of stone:  
For that in my distress, I have  
no where to make my moan.  
For those that did before acquaint  
themselves as friends to be.  
Will now disdain my poor estate,  
and look awry on me.  
Unless it be for my reproach  
to say, lo, this is he,  
That was alo●t but now is low,  
what shall mine answer be.  Solace. 
AS for thine answer, what it must be to such as shall despise thee, in respect of thy decayed estate: take thou no great care: thou shalt hereafter understand by the examples of such as have been afflicted with far greater extremities than thou art, how they have borne the burden both of poverty, and other miseries and the contempt of men with patience: but first, thou must answer to another question: and that is, where thou criest out in such heaviness, and takest on, as one overflown with the stream of utter despair, being out of all hope of help, fluttering, like a foolish fly, in the Cobwebs of Satan, from whence, I delivered thee ere while: why hast thou so soon entangled thyself again, in his most venomous snare? retaining such a desperate sorrow, for restoring that, which thou canst not deny, but thou hadst wrongfully gotten of other men: whereby thou madest thyself rich, and them, not able to live: thyself, to be of estimation, and them to be contemned. And now (as thou sayest) every Bird having his feather, 
●here be many that in outward show seem peacocks & brave birds who (if every bird might take his feather) would show themselves to be poor bussards.  thou art left half naked, & thy state decayed: whereby, it appeareth that thou madest thyself a proud peacock's with the plumes of other Birds. But this kind of Bird, is not rare: there are so many peevish buzzards (now a days) that are decked up with Peacocks feathers: But wear their feathers restored, from whence they were (sinisterly and wrongfully) taken: their gallant shows, would be turned into simple attire: their flagrant hue, into adurtie dunghill, and themselves, in another likeness: as may appear now in thyself: who feeling the want of that, that before thou didst wrongfully possess, thou appearest in thy likeness: that is: where thou madest a show to be a profitable be, to gather Honey for the Commonwealth, thou appearest a very Drone, devouring that, the other men gather: 
Some that show themselves to be good members or (at least seek to be accounted profitable for the common wealth, that are very caterpillars of the land.  yea, a very Caterpillar, eating up the fructs of the sweat of other men's labours: But, such Peacocks, such Drones, such Caterpillars and such hypocrites, shall have their reward. And though they appear not, for a public example, as thou dost: but pass their days in jollity, live in worldly estimation & great credit: I say unto thee, y●▪ unless they repent, they shall perish, & be cast off in the last day, to receive their reward among the wicked. But this sudden change, from wealth to want, I perceive, is not a little grievous to thee, 
Luke. 13.5.  it hath given thee such a knock in the head, that it hath (almost) astonished thee: 
The exchange of wealth into want, is grievous.  & yet the blow thou gavest poor Simple, thy tenant, & such like, thou feltest not: no, such knocks aswere for thy benefit, thou thoughtst to be sweet smoothe & loving strikings, 
The knock● that we give other men to benefit ourselves, are sweet unto us, though sour unto them.  the other men delighted to have at thine hands: thou were sure that Simplo would not refuse (to pleasure thee) to forego all that he had, & that were the content to take: but his want was not thine woe: it was thy wealth: his sorrow, was thy joy: his sighs were ●allets in thy dish, & pennies in thy purse: whilst thou were in the sunside, there was no shadow: whilst thou were warm, there was no cold: 
The poor man's sorrow are salads in the rich man's dish.  thou being full, & faring daintily, thoughtst not of hunger: no, thou thoughtst neither of heaven nor hell, running, headlong (as it were) arm in arm with Satan, the prince of this world, who provided for thee also such pleasant companions to keep thee company, with their pleasant conceits, to egg thee forward to utter destruction, as thou were almost past all recovery: thy journey was so pleasant to thy worldly eyes, that thou were loath to return. But being now somewhat reclaimed, thou must turn a clean contrary way into another country, heavenly jerusalem: in which journey, it behoveth thee to proceed without looking back, and to refuse, and avoid the company, of thy wonted companies: 
●. Cor 5.11. We must make choice of company, to go forward in virtue.  as drunckerds, gluttons, covetous men, Idolators, extortioners, usurers, and covetous persons, who are the subjects of Satan, prince of darkness: and now must frequent and desire, the familiarity, and society, of the godly, sober, zealus, devout, and men of honest conversation, 
The conversation of the godly, a good example to follow.  and good life, whose sincerity, conference, and godly example shall not only direct, but delight and prosper, the way: and by whose example also, thou shalt see and perceive, that riches, health, beauty, honour, dignity, & preferment, & other transitory pleasures of this world are not (only) not helps, but mere lets: and poverty, sickness, contempt, and worldly afflictions, not only, not lets, but great helps, and furtherances to true and unfeigned repentance: which is the entrance, and setting forth of this so precious and profitable a voyage, wherein I will direct and guide thee unto the end. Comfort thyself therefore, in this, that God mine heavenly father, hath stretched forth his merciful hand, by me, to bring thee out of all thy perplexities and troubles: 
poverty, ● good spur to prick us forward to obedience to God.  and accept this sudden change of thine, to be a good and necessary Spur to prick thee forward, to a more dutiful obedience to his blessed will: and in thy want to seek unto him to be relieved, to be helped and defended by him, whose power is infinite, his love incomprehensible, and wisdom so great, as he worketh not according to the corrupt desires of flesh and blood, which are always evil: 
The spirit worketh contrary to the will of the flesh.  and seek nothing but what is enmity to the spirit, which is willing, & the flesh too weak, to walk the way that leadeth unto life.  The sinfullman. 
Alas my poor estate is such,  
I am so sore decayed:  
No man can blame mine heaviness.  
if mine ill hap were weighed.  Solace. 
IN deed, if thou didst well way thine ill hap, it might justly drive thine heart, to power forth tears of blood: not in respect, of the alteration of thine estate, from worldly wealth, to the want of thy wunted Pleasures, but in respect, that thy corruption, hath tied thine affections, to the pernicious posts of Satan's subtile allurements, with the cursed cords of his flattering falsehood, in such sort, as thy bands can not yet be broken of, by the force of the invincible word of eternal truth: 
As flesh taken newly from the shambles soon f●streth, so he that is lately called from error is sooner withdrawn from the truth again without exercise.  such is thine untowardness, that where yesterday, thou seemedst to be in (a manner) free, thou hast wound thyself again since into the snares of his subtile slights, like the flesh taken fresh out of the Market, being unsalted, waxeth soon unsavoury: so I see, that thy rawness, being as yet unsaulted with the brine of temptations, waxeth unsavoury: yea, full of the worms, that increase of Satan's poison, but I see thy dullness must be stirred up with a more sharp sauce, thy stomach is not yet come to thee, too digest, the bitter physic of afflictions: but alas, this sauce is (as it were) seasoned with sugar: which if it seem sharp unto thee, being but the perbraking of thine own too full stomach, surfeiting which the goods of other men: how will the pills of bitter extremity work with thee? that is: if thou take this change, this Restitution of other men's goods, so heavily, what wilt thou say? and how wilt thou take the physic which was ministered unto job? 
The poverti of job was preparative to patience.  a righteous Rich man? who (as for a Preparative to Patience) was not only bereft and utterly spoiled of all that he had, of great abundance of richesse (one jot whereof, no man could charge him, to have wrongfully gotten,) but was (also) stricken with most horrible loathsomeness of body, in such sort, as he was not only forsaken of all his friends, but (in stead of a House most dainty, was laid on a Dunghill, most loathsome: where he was glad, of a potsherd, to scrape away the filth of his own flesh. notwithstanding, his most miserable estate, fell not into such despair, but most mildly, in great patience, referring his cause to mine Heavenly Father, 
The humilety of job.  saying: The Lord hath given: and the Lord hath taken away: as it pleaseth him so doth he: Blessed be his most glorious name for evermore.  
Lo, here was the plot of perfect Patience: set him as a Pattern before thine eyes, by whose example thou mayst, with like patience take thine affliction, which is but one drop, in respect of his great and raging sea of troubles: but one fillip, in respect of his many thousands buffets wherewith he was stricken, not in restoring that which he had wrongfully gathered, but even to try his constancy, to prove his patience, whereof he shall remain an example for all mankind for evermore.  The sinful man. 
Oh how could he with patience,  
these cruel crosses bear:  
It can not be but that he did,  
in grief himself beteare.  Solace. 
YEs, yes, be sure he bore all these crosses, and miseries with patience, which patience (in deed) was accompanied, with sorrow, not with a desperate sorrow, 
Patience accompanied with a godly sorrow.  but with a most godly sorrow, which (as before I said) causeth repentance unto salvation: by reason of which his patience, was all his perplexity turned into prosperity: 
The end of patience.  his sorrow into joy: his mourning into mirth, and his want, into a greater wealth than he had before: So near was mine heavenly Father unto his patience, that in the midst of his anger, in his extreme punishment, he retuned with a most loving and fatherly affection, unto him again: and why? because that in these affections of his, in these deep and dangerous conflicts, 
God is near unto all them that suffer affliction with patience.  he yielded not, nor gave (as it were) ground unto his weakness, but taking hold by the anchor of faith, he not only sorrowed, in such unmeasurable, heaviness, but rather triumphed, rejoiced, and even embraced his misery & affliction. 
Psal. 143.3.  So near is mine heavenly father, to as many as put their trust in him, patiently waiting for his stretched out arm, to relieve their necessities. So near was he to joseph, 
Gen. 37.5.28, God was near unto joseph in his distress.  who although he were hated of his brethren, and by them as a bondslave, sold into a strange country, mine heavenly father turned it to his profit, and made him governor of the whole land of Egypt, he is near unto all them that put their trust in him, and patiently wait for his stretched out arm, 
In our necessites we must refer the manner, the mean, the time to the providence of God.  to remove their afflictions: in which afflictions and miseries, thou must not indent with him for the time: for the manner, or mean: but refer it unto his wisdom, to his leisure, and to his most blessed will, to be relieved: who because he will be known to be the God of all power, the omnipotent and almighty helper, he spareth his hand, and withhouldeth his help, until the matter be even out of the power and judgement of man, to be relieved, saved, or defended.  

God helpeth when the help of man can take no place▪  Who could have thought any Defence, any rescue, or any power able too have defended the Children of Israel, from the hands of pharaoh? And yet, their Estate, being in deepest danger, and their lives in greatest peril: he made the Sea (at his Commandment) too avoid, and stand buy, too give room, 
The read sea divided itself to let● the children of Israel to go through  and to give a direct path for the Isralytes, to pass, in plain ground: and shut the Sea again, upon their enemies, and devoured them: So near was he unto them, in their uttermost distress: So near was he unto Daniel, who, being in the lions Den, in the judgement of all men, not like to be but devoured, 
God near unto Daniel in his troubles.  was by the hand of mine heavenly Father, safely preserved and defended. So, wear Sidrach, Mysach, and Abednago, delivered from the hot burning Oven, by man's judgement, impossible to be saved, 
The three children delivered from the hot Furnace.  from the for●e of the most cruel and terrible flame. So néeare, is he to them that trust in him, that he faileth them not in their greatest extremity. Now, if he failed not these true believers, in such hard Conflicts: he will fail none of his, in these so small calamities: as is Poverty, Sickness, and such like: No, in their greatest dangers, is he near them: He hath a careful eye unto all them, that, in their miseries (be they great or small: many, or few: easy, or extreme,) in Patience, turn to him, and in true and unfeigned repentance, appeal unto his mercy.  
If he have pronounced (saith the Prophet any Plagues, against any City, or Nation: yea, against any private man: If the same City, Nation, or private parson, shall repent: I (saith mine Heavenly Father,) yea, I, 
Ier: 18  will repent me of that which I have intended for their punishment.  
Such, is the great goodness and tender mercy, of God, mine Heavenly Father, towards those that (faithfully) repent their sins, and are heartily sorry for the same: that when he seeth, a man carried into such senseless Security, as thou (erewhile) didst slumber in: having, as thou saydste, thy body so well provided for, and all things so plentifully about thee) he openeth the bowels of his tender mercy, and poureth forth sweet and gentle Admonytions, to the end he might reclaim thee, without whippings, schurges, or afflictions, to drive thee further in the way to amendment of life, who in his anger hath not dealt rigorously with thee, but most lovingly: who canst not attribute the cause of thine affliction to proceed from him, but of thine own covetous desire and inordinate wordly carefulness, in punishing other men by wrongful oppression to enrich thyself withal: with which, thine heart being so choked that thou so long as it was overcharged with (such wrongful gotten pelf) couldst not perceive thine own weakness, 
As long as we are choked with riches & pleasures of the world we cannot truly repent.  nor fall unto that unfeigned repentance which is the way to eternal life. And therefore, if thou be overtaken with poverty, thank thyself: But bear it with patience, rule thine affections, and take the want of thy former wealth, with unfeigned praise unto mine heavenly father: saying with David: Oh Lord, it is good for me, that I have been afflicted that mine estate is thus altered, 
Psal. 119·71. Affliction the mean to seek the Lord.  that I may seek and learn thy laws and testimonies: make thyself ready in this small battle to fight valiantly against all other afflictions, all other troubles, and callamityes, whatsoever may be fall thee: for it is not thy great abundance of wealth, thy delicate fare, thy melodious music: no, not high authority, honour, dignity, Gold, silver, or precious stones, 
Act. 14.22. By many troubles (and not by pleasures) we must enter into the kingdom of heaven.  whereby thou must enter into that Celestial Iherusalem, but with great afflictions, many troubles, and sharp adversities: must thou enter into that eternal City. Prepare thyself therefore, I say, for although thou feel as yet, not so much as one finger of mine heavenly father, thou must make thee ready to bear the weight of his whole hand, which he will lay in more heavy manner upon thee, if these gentle entreatings may not suffice to train thee to this godly sorrow for thy former offences, which may cause repentance unto salvation. 
we must return to god when we be called, or else he will use scourges to win us.  Let him not find thee a wild and wilful untamed Colt, whom this tender bit will not hold, nor retain back from thy former follies. Lest he put a more sharp snaffle to keep thee from thy kickings, and strivings, and set more cruel Spurs to prick thee forward to a godly life.  
Learn of David to accept this exchange of thine estate, not as a let, 
Psa● 119.71.  but as a great help, 
Christ is the way that leadeth unto eternal life.  to the learning of the law of the Lord, which is the very way, & direct path, that leadeth, unto me, who am the way, that leadeth too eternal life. To this end, wear the Children of Israel afflicted, that they might humble themselves, 
Deut. 8. 2.3·  and be saved: for whom Daniel prayed, confessing their callamyties and miesries to proceed of their own sins: which upon their unfeigned repentance were remitted: 
Dan: 9.9.  whose afflictions, thou seest, did not let, but further, their sorrow: which causeth repentance unto salvation: But thy desperate moanning, thy ungodly sorrow, 
Iudg: 10.15.16.  what is it? but to show thyself an enemy unto my cross: a despiser of the grace and mercy of mine heavenly father? an hinderer, of thine own salvation? and a friend unto Satan, the prince of darkness? wherefore (I say) content thyself with patience to accept not only this burden, which thou, hast laid upon thyself with thine own hands, 
ungodly sorrow: enmity to god  but what so ever hereafter shallbe laid upon thee: for if thou be the child of mine heavenly father, thou must be contented to be corrected, for it is an argument of his care of thy salvation: for whom he loveth him he punisheth: confess therefore in time with David, 
affliction, an argument of god's favour.  and bewray thine own wretchedness, thine own infirmity and weakness, and thy transgressions against him: and then, shall he with favour, look upon thy misery, 
2 Sam. 16.  and in his good time shall he renew thy comfort, and relieve thee again: refer, thyself in faith, and true obedience, unto his will: 
judith 8.28.  wrestle not so wilfully against his fatherly and most loving callings: he is both just and merciful: he punisheth, (but with favour, 
We have deserved more punishments than we can bear  not in rigour:) in love, not in hatred: for thy salvation, and not to destroy thee: but howsoever he dealeth with thee, be it never so roughly, persuade thyself thou haste deserved a thousand times, more: yea, thou art not able to bear the least part, that may be, justly, laid upon thee: yea, wear thou deprived of all thy bodily comforts: wear thy wealth clean gone: wear thy Wife, thy Children and friends, taken from thee: wear thou persecuted, tossed and turmoiled, with the force of cruel enemies: wear thy body, from the soul of thy foot, to the Crown of thine head, stricken with such vile and loathsome sickness or disease, as men did eschew thee: thy friends, forsake thee, and had no worldly mean to help thee: Or, wear thou pinched with the Cross of most bitter want of things necessary, too relieve, sustain and keep thyself and Family: having no hope of help, no certainty of any manner of comfort in thy necessities, but standing at the pits brink of present undoing for ever: what wouldst thou do? wouldst thou despair? wouldst thou give over any longer to repose thy trust in mine heaennly Father, & seek aid, relief, comfort, or maintenance, by other means, than his providence, (which is his word) should assign thee? wouldst thou not wait a little while, in patience? 
We must suffer a little, ye, all afflictions, for our salvations sake.  couldst thou not be contented, one moment to suffer, a little affliction, to get eternal life? Then surely, art thou not worthy to be accounted among the children of mine heavenly Father, for what son is he, that is worthy of his Father's favour, that for his father's sake, will not (with patience) suffer one hours hardness, or take such part, (nay some part) of the pains that his Father sustaineth? Or that obeyeth not his Father's will, in things tending to his own welfare? surely that son deserveth no favour: but to be beaten with many stripes.  
And what man is he, that if some skilful Physician, do foreshow him of some dangerous disease beginning to grow upon his body, which he himself as yet feeleth not: but to prevent a greater inconvenience, will he not be contented, not only to bestow his money? 
If we can suffer pains for the curing of the body, we must much more be contented to suffer afflictions for our soul's sake.  but for the safety of his arm, will he not be contented to suffer his finger to be cut off: and to save his body, will he not abide his leg to be cut off? yes, no doubt: If such cost be not too dear, nor such pains too terrible to prevent the danger of the body: what man will not be contented, for the safety of his soul, to cut off all whatsoever is like to endanger the same? And art thou so loath to cut off that, or cast from thee those things which are the cause of thy so pernicious a disease, securetie? Dost thou think thy goods (nay, thy ill gotten goods) so dear, so helpful and so precious, as to endanger the death of thy soul with the detaining of them, when thou art promised life upon the restitution of them, unfeignedly repenting? Beware I say, beware lest it fester and thy disease gather further into thine heart, 
As sharp medicines be often times most curable for the bodies so the sharpest afflictions, most healthful to the soul.  and so destroy both body and soul. The sick-man, who for his healths sake refuseth not to take the most bitterest Potions and hardest medicines, and yet are they most grievous and most unpleasant to him for the time: yet because their effect and their working turn to his health, he willingly receiveth them: So must thou be contented for thy soul health, to accept of such bitter afflictions and crosses in this life, as shall please mine heavenly father to minister unto thee: which although they be sharp and unsavoury for the time, it turneth all things to good, yea, to the health both of soul and body. Thou hast supped a little of the cup of poverty and want, which is but a mild potion, a gentle medicine, and yet so contrary to digestion, that it hath driven thee into such a frantic perplexity, that thou showest thyself very unable to take those Purgations, which must work with a more stronger effect, to the driving out of all such noisome affections, as by the corruptible and contagious air of Satan's breathings, have infected thine heart, whereof if thou be not cured, and the same cut off with the Razor of a true and unfeigned repentance, it will procure thee, not only death of body, but utter destruction both of body and soul. 
Chr●st the only physician of all sick souls.  Wherefore I say, seek remedy in time, come unto me who am the only true Physician of all sick souls: refreshing all them that be heavy laden, healing their spiritual diseases, if faithfully and without wavering they seek the same at mine hands, and speedily return unto me by that true and unfeigned sorrow for their sins, which showeth itself in amendment of life, in that true sorrow which causeth repentance unto salvation. Comfort thyself in this therefore, that thy disease is foreshowed thee, and that Physician hath taken thee in hand to cure thee, that have all power in mine own hands: and let neither thy sins past, trouble thee, nor thine estate grieve thee, but be only rejoicing, in that, I have promised forgiveness of the one, and help in the other. Thou hast an advocate with the father, even me jesus Christ the righteous, who have obtained pardon for all thy sins, and have ransomed thee out of the hands of Satan, a most especial benefit: 
All the afflictions of this life is not answerable to the least part of the benefit of our salvation in Christ, and therefore not to be accounted grievous.  in respect whereof, all the plagues, all the troubles, calamities and afflictions in this life, can light upon thee, are not to be accounted grievous, but willingly to be embraced, and patiently to be accepted, as a fatherly calling of thee from thyself unto me: for better it is for thee to be afflicted here in this world with bodily and short afflictions, then in the world to come, with endless destruction. And therefore I say, bear thou not (only) with patience, but with a thankful heart, whatsoever shall please mine heavenly father to send thee, be it sweet or sour: for those that are his, he correcteth, and oftentimes suffereth the wicked, and careless, the secure and dissolute livers, 
Pro. 3.12. God punisheth oftentimes the just and spareth the wicked.  to run on still in their wicked ways, wh●me of justice he shall reward with endless perdition: being yet so full of mercy, and so loath to have the sinner to die in his sins, that I most lovingly call them, entreating them fairly, to return from their wickedness and be saved: whom (if they repent not by the gentle admonition of the word) he scourgeth them, 
Ezek. 33. 1●.  he striketh them with his Rod of correction, by poverty, by sickness, by loss of friends, and other adversities, to the end they may remember themselves, and be called from their security, to place their whole trust in him that is able to save them and to cast them away, who is able to relieve them and to undo them: able to bring them to the deep of the grave, and to bring them up again: who is able to pluck down and exalt: able to kill and to make alive again. The lost Son, as long as he was in his jollity, 
Luke. 15.19. Io. 8.12. A notable example worthy to be noted of the lost son.  as long as he had his prosperity, of wealth at his will, his health of body, and things at his own desire, wanting nothing that pleased his fantasies, so long ran he astray, followed wantonness, embraced wickedness, and employed himself to filthiness and sin, even with greediness: But when he was touched with poverty, when his wont friends forsook him, and had no mean to relieve himself, than began he to 〈◊〉 his fantasies after an other fashion: thou he made of necessity a virtue: he bridled his affection's, he tamed his evil desires, and in all humility, in true sorrow for his disobedience, he returned again unto his father, and in great bitterness of heart, as one that unfeignedly repent, he cried out and said. Oh father I have sinned, I have sinned against heaven and against thee, I am no more worthy to be called thy son: accept me as one of thine hired servants: whose submission obtained pardon. David when he was in his prosperity, 
Prosperity is a spur to evil, and adversity a prick to urge us to trust in God.  committed evil in the sight of mine heavenly father: but when he was afflicted by the persecution of his own son Absalon, when he felt adversity, than cried he out and confessed his iniquity, bewraying his own wretchedness, and acknowledged the mighty power of mine heavenly father, to whom in great bitterness of heart he prayed, saying: Oh Lord rebuke me not in thine anger, neither chasten me in thine heavy displeasure: But have mercy upon me for I am weak, etc. So great a let is a prosperous estate, unto the proceeding and going forward unto that heavenly jerusalem, to that eternal bliss which I have purchased: and so great an help and furtherance is affliction and adversity, as thou mayst justly lament thy worldly happiness, and sing even with great joy, that thine estate is thus altered, to reclaim thee from putting thy trust in transitory things, faithfully to repose the same, in the sure defence of mine heavenly father's right hand. Be thankful I say, accept it as a good preparative, to unfeigned repentance: wherein prostrating thyself in heart, pray faithfully, and confess thy sins unfeignedly, and I will comfort thee again, with heavenly solace inwardly.  The sinful man. 
Then show me how I should confess,  
and how I ought to pray:  
I do repent my sinful life,  
that I have led astray.  Solace. 
I Will refer to instruct thee in prayer until to another day, because the day is so far spent, and because I would first have thee to confess thy sins, and discharge thy conscience of the heavy burden of thine iniquities, before thou enter into that most excellent exercise of prayer, 
He that is laden wit the heavy burden of sin, can never refer himself to hearty prayer before he be persuaded of the remission thereof thorough Christ.  for the heart that is inwardly kept down with the doubt of remission of sins through me, can never freely open itself in a perfect faith, to be heard of mine heavenly father: and as long as thou goest about to cloak thine iniquities, and to hide them from the sight of mine heavenly father, thou canst never be assured of pardon: for thou must be assured that he that hideth his sins, shall not prosper, but he that confesseth them, and forsaketh them, shall have mercy, his sins, be they as red as Scarlet, I will make as white as wool: and were the 〈◊〉 purple, 
Pro. 28.13.  I will make them as white as snow. 
Confession, what it is.  Now, confession is, an inward constant, and continual acknowledging thyself to be a sinful man▪ altogether corrupt, whose righteousness, is as a stained and filthy cloth, in whom remaineth no goodness at all, for there is none that sinneth not, 
King 8.46.  there is none that doth good, none that worketh righteousness, no not one. All men are subject to many infirmities, And he that saith that he hath not sinned, he is a liar, he deceiveth himself, and in him is there no truth. No man can say mine heart is clear, and I am clear from sin: 
No man can say that he hath not sinned.  If therefore every man be sinful, and none can excuse himself, but that he deserveth to be punished, that he deserveth, in respect of his own goodness, to be cast of, and to be scourged with the rod of correction: Thou canst not then say, I have not sinned, no thou canst not but confess with the lost son, that thou hast gone astray, that thou hast rebelled against God mine heavenly father, and wrought so many things against his will, that thou art no more worthy to be accepted as his son, deserving justly to be cast of. If then there remain no hope of thine own deserts, whereby to be accepted into his favour again, whereby to be accepted as his son: (nay, 
The way to obtain the favour 〈◊〉 God is, to humble ourselves and to appeal unto his mercy in Christ.  whereby to be accepted as an hired servant) Therefore, there is no way for thee, no mean for thee, no hope to be received again, but in all humbleness of heart to fall down, as one in his own conscience guilty of death, appealing unto the mercy of mine heavenly father, in me, who for my sake, will not only, not turn away his face from the humble confession of thy sins, but of his mercy most plentiful, will he meet the voice of thine humble confession, even in the midst of thine heart: yea, and unfeigned cries, as he heard the humble and zealous sighs of David, who when he had sinned, and highly displeased mine heavenly father, 
Psal. 32.5. The confession of David.  he went not as it w●re into a corner to hide his offences wi●h the Cloak of hypocrisy: but bewrayed his own untowardness, laid open his iniquities, and acknowledged his sins, saying within himself: I will speak against myself, I will reveal mine offences unto the Lord▪ and all his sins were forgiven him. Such a godly feeling had David of his sins, he entered into consideration of his wickedness before he could thus return unto mine heavenly father, in heart●● confession. So enter thou into thyself, examine thine own conscience, and look back into the whole course of thy life, and thou wilt 〈◊〉 ashamed to see thy miserable estate, 
If we would lo●ke back into the 〈…〉 life, we shall find ourselves the whole pack of us, wretched sinners.  thou wilt blush at the consideration of thy former life, and find thyself a very wretched sinner: And condemn thyself worthy of far greater punishment than thou art able to bear. Thus must thou begin to take account of thyself, before thou canst truly return, and unfeignedly confess thine iniquities unto mine heavenly father, whose wrath is so great against sin, that as long as thou retainest a will to go forward in sin, and have not a greater care to return unto him, he will forsake thee: and not open the hands of his mercy to receive thee: Make haste cherefore to return, forsake thyself, and fly unto him, take hold of his promises: he hath promised in me to receive all sinners, truly repenting into his mercy again: I came to call the sinners, not the righteous: wherefore, if thou be a sinner, which (unless thou flatter thyself to deceive thyself) thou canst not deny: then I say, take hold of this promise: Cry out and say, Oh Lord, I am a sinner: I am one that have gone astray, most wickedly have I set mine affections, and most vainly embraced the things that can not avail me in my distress, in which I am environed with so many dangers and troubles, as without thine help I am utterly forlorn. Rest (I say) and stay thyself only upon the loving promises of mine heavenly father in me, in faith: assuring thyself, that I will strengthen thee against all Satan's temptations: 
With the eye of a true faith must we look into our former evils, and with the same eye look upon the mercies of God, promised in Christ.  Thus I say, must thou consider thy corruption, and with the eye of a perfect faith, look into the whole course of thy former life, and with the same eye, to behold the mercies of mine heavenly father, most freely promised in me: without whose free goodness there is no hope of salvation: whereby is my death and bitter passion, made available, to wash away all the sins of as many as unfeignedly believe, confessing themselves wretched sinners, who returning unto mine heavenly father in a godly fear, 
Confession must be joined with faith and repentance.  are accepted righteous before him. Thy confession must be joined with faith and amendment of life: for the belief of the heart justifieth, and to confess with thy mouth maketh thee safe: whereby thou must consider: that it is not enough to cry out and say, Oh Lord, I have sinned, 
Rom. 10.10.  I am wicked, I have grievously offended, etc. for all this is but wind, it is but opening the mouth to none effect: but thy confession must be grounded upon the invincible Rock of faith, whereby thou must betake thee unto his heavenly Majesty, condemning thyself wholly and altogether: not faintly after the manner of hypocrites, who think themselves discharged with their few words. But with Daniel thou must cry out and say: Oh Lord we have sinned, 
Dan 9 5. The confession of Daniel.  we have dealt wickedly, we have most traitorously rebelled against thee: These words came not faintly from the tongue, but with force and faith from the very root of the heart. And why? because he had searched and tried, yea, he had a feeling, an inward grief for the sins of the people: whose confession was accepted, and whose prayer was heard.  The sinful man. 
Before I do confess to thee  
my sin, thou dost behold  
The same at large: what need I then  
my sins thus to unfold.  Solace. 
Indeed I do behold most plainly, 
God beholdeth aswell the inward thoughts, as the outward actions.  aswell the very intent of the heart, the inner part thereof, as the outward actions, the external and visible corrupt conversation: there is no secret thought, no imagination, that passeth unreveiled by the light of my knowledge, but whatsoever thou dost, whatsoever thou speakest, and whatsoever thou thinkest, when and where, I see and perceive it altogether. And yet notwithstanding, it is requisite for thee for two causes to make confession of thine eniquities, and that openly. And why? namely, that mine heavenly father may be known and acknowledged, to be only righteous, only good, 
We must confess our sins for two causes.  yea, and goodness itself, a merciful and patient GOD, and a most loving father: and thyself to be altogether unrighteous, fraught with evil, in whom remaineth no goodness at all. Thus must thou cast down thyself, 
The first cause.  condemn thyself, and reprehend thine own corruption, and take hold only of the goodness of GOD the Father in the merits of me his Son, by whose death thou art delivered from death, and deserved damnation: which is an especial cause to move thee to this unfeigned and open confession of thine offences. 
The second cause.  The second cause is to the end, that this thine open acknowledging of thy sins, may be to the edifying of other men. 
Psal. 3.6.218.18.  As thou seest the confession of David to be profitable, not only unto himself, but to others: not only to them that were then present, but even to this day, is he to be set before the eyes of sinners, as a fit pattern to measure their sorrows by, and to bewray their own wretchedness, in humble confession, and to refer themselves only to the mercies and loving promises of God mine heavenly father, 
The confession of the godly men profit us.  to be relieved and comforted in their afflictions as David was: Yea, the confessions which the faithful have made heretofore, serve now to edify other men: at the consideration of whose humility, and the good success of their unfeigned confession: wherein they returned unto mine heavenly father, and were accepted again into his favour, thou canst not but be the more stirred up, to the like manner of humbling thyself, acknowledging thyself a wretched sinner, and to put thine whole trust and confidence in my death and bitter Passion, and be more and more stirred up to serve and honour mine heavenly father in newness of life, to the good and godly example of other men: who seeing the mercy of GOD my father so plentifully showed unto thee, shall in like manner, make haste unto the Throne of his grace, 
One is edified by another's unfeigned confession, Mat. 5.16.  in open confession of their sins▪ that so one by the example of an other: nay, many, at the good example of one may be edified, and glorify God my father which is in heaven: who delivered me over to suffer death for the redemption of them that truly turn to me. Wherefore I say, acknowledge thyself sinful, and greatly indebted unto me, in respect of thy many and wilful transgressions, whereby my g●ace may the more appear in thee: disclaim all deserts and merits of thine own, and cast thyself down in thine own conceit, as one not worthy of any comfort at all at mine hands, appealing altogether to my merits, in such sort as by thine example, other men may learn to confess their iniquities, and condemn themselves to be guilty, and to have deserved to be punished, and whereby they may be taken from them selves: namely, from the proud opinions of their own good work: 
Psal. 14.3.2.  for in the sight of mine heavenly father can no man by his own merits, be accepted righteous, 
2. Pet. 1.3.  but through me are they acceptable and just in his sight. And therefore, saith job: what if I should flatter myself, 
joh. 9.15.2.  and stand in mine own conceit righteous and just? when my deeds shall be laid open, when they shall be manifested, I cannot answer one, of a thousand things laid to my charge? Therefore saith he, I will make my prayers and supplication unto the judge. If therefore thou be desirous to be justified, 
We must lay away all our own merits before we can take hold of Christ's promises.  before mine heavenly father, thou must s●y away all deserts of thine own, and confess that there is nothing in thee but mere wickedness, horrible confusion & utter despair, of thine own goodness: yielding thyself guilty of many evils. For if thou seek perfect righteousness, thou must not stand upon thine own ability to fulfil the law: for so makest thou my death to be 〈◊〉 vain (which through faith) is that true & undoubted righteousness, 
Gal 5.4.  which justifieth thee before mine heavenly father, 
Gal. 3.8. Tit. 3.7.  & makest thee heir of eternal life. Thorough me is preached the forgiveness of sins, and he that believeth, is justified from those things, from which he could not have been by the law: 
Act. 3.38.39.  that is, by his own works. Wherefore, thou must confess me with thy mouth, & believe in thine heart, that mine heavenly father raised me from the dead to justify thee: 
Rom. 10 9.10.  for with thine heart must thou believe unto righteousness, and confess with thy mouth unto salvation. By my grace (I say) art thou saved through faith, 
Ephe. 2.8.9.  and not by thine own works, be they never so glorious in the sight of the world.  The sinful man. 
Then what avail good works? are they  
of none effect in deed?  
And boots it not to keep the laws  
that Moses first decreed?  Solace. 
THou must understand that (although in respect of thy good works, be they never so many and fair in the view of the world, 
Although our justification come freely thorough faith in Christ we are not discharged of doing our endeavour, to fulfil the law  thou mayest not presume upon the same, so far as to challenge for the same the reward of eternal life: and that thou must confess when thou hast done all that thou canst, thou art an unprofitable servant) it behoveth thee, with all diligence and godly care to endeavour to do all that is commanded thee in ●●ese laws of mine heavenly father, written by the inspiration of the holy ghost, by Moses in the two Tables, wherein consisteth the whole sum of that which is required of every man to be done, in respect of the outward action and inward working, which is, in doing good to man, whom thou seest, and to love God mine heavenly father, whom thou seest not: but by the eye of that true faith which taketh his light of the Gospel of truth: whereby thou art directed to the mean, 
Christ is our perfection through faith, without whom we remain unperfect.  which worketh that perfection for thee, which of thyself thou art not able to reach unto, namely myself: without whose perfection, thou must needs continue imperfect, and unable to do any thing that is good, by whom & to whom, thou must pray for grace, and assistance, to do that which in those two Tables is contained: And what (by reason of thine own weakness) thou canst not perform thereof, thou must beware that (although I have undertaken to stand between thyself, & the curse due for the same) thou think not thyself so discharged of performance thereof as far as thou canst: lest by the careless c●sting of the burden thereof upon me, thou run headlong into those evils that Satan shall prick thee unto, 
We must take heed that we neglect not our duties in performing the law as far a● we can, notwithstanding Christ hath undertaken to do that which we cannot attain unto.  persuading thyself, that I have undertaken to release thee of that, which heretofore was laid on thee to be performed, and so think it needless to do that which is commanded thee. Take heed I say, take heed, lest that this conceit draw thee into a negligent going forward to do good, and a promiss to do evil. But bring forth the fruits of amendment of life, work righteousness & execute judgement, growing and proceeding from faith to faith: joining thereunto a good conversation with knowledge and much patience, accompanied with brotherly kindness and love, wherein thou must show thyself willing to do good unto all men, 
1. Pet. 1.5.6.7. Zecha. 8.16.17.  to speak the truth from thine heart, to imagine no deceit against thy neighbour, but to do unto him, as thou wouldst others should do unto thee: showing thyself fruitful in the knowledge of the truth▪ 
2 Pet. 1.8. we must show our faith to be a true faith by our work.  confirming thy free election (in me) by the works proceeding of the Spirit through a lively and a working faith, wherein acknowledging thy true and earnest repentance, by disclaiming thine own merits, thou shalt, in the end, receive that sweet and endless solace, which by my death, I have purchased, which is the most comfortable presence, of my father in heaven, life everlasting: without the which, there is nothing but utter dest●●ction.  The sinful man. 
Then Lord of lords, oh Solace sweet  
Oh loving jesus dear:  
Whose passing power, by word of truth  
created heavens clear:  
The Sea, that surgeth too and fro,  
the earth and Creatures all:  
Thy wisdom, is surpassing high,  
thy mercies great withal.  
So that, the works which thou hast done,  
do all depend on thee:  
And I among them all, the worst,  
cry, come Lord, come to me.  
Who am a vessel, fraught with woe,  
whose days are passed in sin:  
My nature prone to wickedness,  
retains me yet therein.  
But thou that art the God of bliss  
extend thy mercy mere:  
Let not the furious Fiend prevail,  
against thy Creatures, here:  
Thou canst attend, before I cry,  
support, before I fall:  
Thou canst relieve, before I crave,  
forgive, before I call.  
Thy grace, is of so great effect,  
thy counsel (Lord) so pure,  
That whom thou wilt preserve and keep,  
remaineth most secure.  
Thou art of grace, the giver true,  
the God of mercy mere:  
Who wouldst not that Sinners die,  
but turn to thee in fear.  
So that (Oh Lord) abounding so,  
with love and mercy store:  
Thou didst vouchsafe to send a salve,  
to cure my cruel sore.  
Thy only Son, delight and joy,  
who came in humane weed:  
Into this vale of deep annoy,  
to kill the Serpent's seed.  
Who did betray, and bring to woe,  
our former Parents twain,  
Whom thou hadst set in blessed state,  
for aye there to remain.  
And I poor wretch, the seed of sin  
so subject unto ill:  
Have swerved from the word of truth  
and sore transgressed thy will.  
Embracing with great greediness,  
my substance and my store:  
Which I, by covin and deceit,  
have gotten heretofore.  
And in delight have past my days  
as Satan ruled my will,  
I framed my ●●nfies all and some.  
to things perverse and ill.  
Have mercy, mercy, Lord on me  
who have deserved thrall.  
Refuse me not, though I be dust,  
by nature prone to fall.  
Blot out of thine accounting Book,  
what I have done amiss:  
Oh, pardon my Offences all,  
and place my soul in bliss.  
Wash me from all ungodliness,  
make soul and body clean:  
That not a spot of filthiness,  
in neither may be seen.  
I do confess (O Lord) to thee,  
I do confess my sin:  
And do condemn myself of all,  
that I have lived in:  
I am a froward Child to thee,  
provoking thee to Ire:  
But, Lord, vouchsafe, call me again  
I would full feign retire.  
From wandering in such vanities.  
to walk the ways of light,  
Extend thy love, Lord, let me live,  
from hence, a life upright.  
I disobeyed thy Precepts,  
and did what Nature would:  
I did not that, that Virtue wild:  
and what, of right, I should.  
Most wickedly I walked, in  
the ways that were unjust:  
Esteeming filthy Carcase so,  
as it had not been dust.  
Oh Lord, I stood no fear of thee,  
nor reverenst thy name:  
But, as a disobedient wretch.  
have lead my life in blame.  
Thy Laws, I cast behind my back  
and do not them fulfil:  
I follow with all greediness,  
mine own corrupted will.  
I have most lewdly, lead my life,  
without remorse of mind:  
Neglecting true repentance still,  
to wickedness inclined.  
I rove at random, too and fro,  
from sin to sin I run:  
And therein wallow, as the Sow,  
in dirty soil, in Sun.  
The Solace, which I should have shunned  
I sought with greediness:  
And shunned the Solace, which I should  
have held, as happiness.  
Which thou (O lord) thou dost behold  
yea, what I think or say:  
What I have done▪ and what I do,  
and how I gad astray.  
How I despised thy command,  
and how I break thy will,  
How like a senseless man I run,  
by rash conceit to ill:  
Wherefore, I need to say no more,  
my sins, my soul annoy,  
Mine heart, doth harbour such conflict,  
that gone is all my joy.  Solace. 
Despair not man, let sorrow pass,  
take solace now of me:  
I am the God, that never was,  
nor will unfaithful be:  
My mercy, is a thousand fold,  
to him that doth repent:  
Repent (therefore) say on, be bold,  
the contrite is not shent.  

We must not only, confess our sins: but we must leave them, and forsake them.  What? if thou be a sinful man,  
in heart, repent, therefore:  
Be sure, thou shalt have pardon then  
but see thou sin no more.  
The Thief, that hung on tree with me,  
as he gave up the Ghost:  
Did crave, that he might saved be.  
whose prayers were not lost:  
And Marry Magdaline, that was,  
a sinful woman, came  
To me, in heart, repenting sin,  
and I forgave the same.  
By death (I say) I overthrew  
the Serpent, and his train,  
Mine heavenly father's will, I did  
obey without disdain.  
Upon the Cross, with evil men,  
my Corpse were nailed fast:  
Not as a Sinner, but for thee,  
when help of hope was passed:  
Proceed therefore, confess in haste, 
All men have sinned.   
what thou hast done amiss:  
For Sin, I know, remains in thee,  
as in all men there is.  The sinful man. 
Then Lord, I see, thou dost behold  
with thy supernal eye:  
The creatures which in thraldom be,  
and hearest when they cry:  
I sinful soul, distressed sore,  
in plunging pangs of woe:  
Do crave the crumbs of mercy store  
which from thy Table flow.  
For, Lord, I see that thou art priest,  
to ease my sinful sore:  
Refuse me not, vouchsafe me rest,  
in heart, that call therefore.  
Who by my sinful life, have lost,  
thy love: and purchased thrall:  
Extend unto me, wretched wight,  
thy light, and love withal.  
Oh, Lord, my God, forget me not,  
hide not thyself from me:  
Although my flesh do strive to keep,  
my silly soul from thee:  
Show not thine anger, as a foe,  
let mercy be my stay:  
It is no profit (Lord) for thee,  
to cast my soul away.  
Deny me not, a contrite heart:  
a pensive person poor:  
An woeful wretch, a sinful soul,  
that knock here at thy door.  
Vouchsafe, to turn thy face to me,  
forgive my deeds amiss:  
In fear, I do appeal to thee,  
as one that guilty is:  
Deal not, as my deserts do crave,  
but as of mercy, thou,  
Dost will, and still delight to have,  
all sinful hearts to bow:  
Show not thy force against thy foe,  
that feign would come to thee:  
And pardon my Offences all,  
though Death be due to me.  
Oh, plague me not (good Lord so sore  
I have no force, I fall.  
I never will offend thee more,  
if thou vouchsafe to call,  
My soul from sin, and to afford,  
me Solace sweet again.  
Lo, here, I do against myself,  
a sinful wretch complain:  
Shame doth beset me round about  
myself consume in woe:  
I am corrupt, mine heart throughout  
I wander too and fro.  
From sin to sin, I run perforce,  
I wander still astray.  
Wherefore, without thy due remorse,  
I can not but decay.  
Since first I sucked my Mothersbrest  
yea, since I saw the day:  
The subtle Serpent, hath not ceased,  
to wrest mine heart astray.  
In sin, my mother did conceive,  
this cankered Corpse of mine:  
And Satan seeks (Lord) to bereave,  
all that (of right) is thine:  
He soweth 〈◊〉 and wicked seeds,  
in mine unstaid breast:  
Whereof do grow pernicious deeds,  
which breed my soul unrest.  
Which I as yet cannot avoid,  
they fix so fast one me:  
That from my youth they have avoid,  
and keep me (Lord) from thee.  
So that I am full bought and sold,  
between the Fiend and sin:  
And wickedness a thousand fold,  
mine heart doth lodge within.  
The good I cannot which I would,  
my nature prone to ill:  
Withdraws mine heart from what it should  
embrace which heavenly skill.  
But (Lord) in sin why should I die,  
sith thy good will is so:  
To hear poor sinners when they cry,  
and them redeem from woe  
And givest them, repast again,  
from heavens high above:  
And to repentant hearts full feign,  
thou showest thyself in love.  
Ye▪ thou dost save through mercy mere  
those that deserve to die,  
When they to thee return in fear,  
(oh Lord) now so do I:  
A thousand times before this day,  
thy mercies from above.  
Have saved them that went astray,  
to show thy zealous love:  
Our fathers, who were long ago,  
when they were in distress:  
Fell prostrate on their hearts, and lo,  
thou gavest them redress:  
Ye, when they were encompassed round  
and no hope to avoid:  
Thy mercy Lord did so abound,  
that they were not destroyed:  
Have mercy therefore (Lord) on me,  
oh god on whom I call.  
I wretched sinner here to thee,  
on prostrate heart do fall:  
Ease me again, let mercy thine,  
mine woeful heart relieve.  
And let not sin all goodness mine,  
through looseness thus bereave:  
My soul alas, in doleful plight,  
in hope of help doth cry:  
Oh Lord extend thy lovely light,  
that shines from heaven high:  
To guide my silly soul to bliss,  
by shunning what is ill.  
High time, alas, good Lord it is,  
to frame me to thy will.  
Wherefore, extend thy grace again,  
put forth thy helping hand:  
Let it revive, what sin hath slain,  
and loosen Satan's band.  
Lord jesus come, oh come in haste,  
Let heavens Bow come down  
That I a wretched wight at last,  
may joy that passing Crown.  
Which thou, by dreadful death hast won  
through plunging pangs on tree:  
In love, to give the same to those,  
that fear to fall from thee.  
Come, come, I say, thou Solace true  
and fill mine heart with joy:  
My sinful soul, with grace renew,  
whom Satan would destroy,  
No day, no time, no minute is,  
devoid of woe, to me:  
But (oh alas,) the cause is this,  
I hold me not by thee:  
If thou absent thyself, my soul,  
my bones, my body dust:  
Corrupt, with cark of wicked will,  
as Iron doth with rust:  
If thou absent thyself, my soul  
runs headlong into ill:  
And staggerring too and fro, it reels  
and kicks against thy will:  
If thou absent thyself, my soul,  
like wretched wight oppressed:  
Fast fettered in the bolts of sin,  
lies groaning void of rest:  
If thou absent thyself, my soul,  
sinks into darksome thrall:  
But (Lord) drive darkness far from me  
send light and love withal:  
So sin shall pass, and virtue slow  
within my doleful breast:  
Oh jesus, come, Oh, come in haste,  
to set my soul at rest.  
And thus, my soul I do commend,  
into thy bosom sweet:  
On whom, I do in heart depend,  
here prostrate, at thy feet.  Solace. 
Take heed, take heed, Oh sinful man, 
When we confess our sins, we must take heed that 〈◊〉 be not only in the tongue but from the heart.   
let heart and tongue agree:  
Leave off to sin, repent forthwith  
and I will dwell with thee.  
Cast of the Cloak, that is the cause,  
to hinder thine intent:  
Thy sin, and then, in deed, I will,  
to thy request consent.  The sinful man 
How should mine heart & tongue agree?  
what meanest thou therein?  
I have (at large, thou mayst perceive)  
unfolded all my sin.  Solace, 
I (T is not enough, to show thyself only) by outward words, to be a sinful man: but, thou must likewise (as I have told thee before) reform thy former froward, and perverse ways: that is: as thou knowest, and hast confessed thyself, heretofore to have walked in error, in darkness, rebelling against mine heavenly father: So would I have thee, to cléeve unto the truth, to follow the light, 
Some can make a fair show of holiness outwardly but repent not rightly inwardly: who deserve double punishments  and obey mine heavenly father, in performing those things, which are commanded thee: For, there be some that can make a gay gloze and show of holiness, by such outward protestation: when (in deed) they are far from that true inward sorrow, which causeth repentance, unto salvation: whose dissimulation and, hypocrisy, deserveth double punishment.  The sinful man 
Show me therefore, what must I do  
and what must I obey?  
Uoutchsaufe me grace, I do repent,  
my gadding long astray:  Solace. 
WEll, then for as much as the day is gone, and that there is no time to declare it now, I will defer it until to morrow, and then I will tell thee, what thou most do, and what leave undone: In the mean time, forget not to praise mine heavenly father, who hath made thee, me who have redeemed thee, and the holy, Ghost who have sealed thee as one of the adopted Children, that shall be saved:  
The End of the friday, or fifth days Conference.   

An earnest confession of sins: with a Prayer for the forgiveness thereof.  
OH, miserable and most wretched creature: am I priest down, oh Lord, with so many evils, with such notorious sins, gevous offences, heinous crimes, & manifold iniquities: That I confess myself many thousand ways to have offended thee, and to have deserved more punishment, than I am able to bear: Oh Lord such is mine untowardness, my cursed wretchedness, and senseless running headlong, from vanity to vanity, from evil to worse: Insomuch, as, in stead of light, I have followed darkness: in stead of the truth, embraced errors: instead of virtue, loved vice: and instead of doing good, I have followed iniquity, even with greediness. The dregs (oh Lord) of Satan's transgression, have so overcome me, and taken such deep root in mine heart, and taken such sure hold of my corrupt flesh, that it bringeth continually forth the fruits of an evil life: mine own conscience accuseth me, and standeth as many witnesses against me, feeling myself even pressed down with many sins, with innumerable transgressions against thy majesty, the least whereof I acknowledge, to be able, justly, to condemn me: Oh Lord, my tongue, my lips, and mine heart, have rebelled against thee, my thoughts have been evil, my words wicked, and deeds abominable before thee, yea from mine head to my foot, there is no part, oh Lord, that can clear itself of offending thee: wherefore, oh Lord, here do I acknowledge not only with mine outward voice, but with an inward feeling of the heart, that I have highly displeased thee, and wrought that, which in thine eyes is abominable: whereby I have deserved thine heavy displeasure against me: in somuch as thou mayest justly turn me away, thou mayest cast me off and forsake me, I am not worthy to be called thy son: Oh Lord I now feel mine own wretchedness, and the allurements of the flesh and Satan, I confess to be altogether deceitful and wicked, which I have esteemed and held so dear: and acknowledge all truth, all help, comforre, and consolation, and the true solace to proceed from thee, the fountain of all happiness: Who in man's greatest wretchedness, even of mere love and unfeigned zeal of their salvation, haste sent a remedy to cure their curssednes, thine own Son, jesus Christ, who hath taken away the punishment which I have deserved, for breaking of thy will: In whose name and for whose sake, have compassion upon me, lay not my sins unto my charge, whereby I have deserved eternal damnation. Oh Lord, vouchsafe, that although I have justly deserved to die, by reason of my grievous sins, turn thy face in mercy, not in justice towards me. Respect not mine offences, but look upon that sacrifice, that oblation, which was offered upon the cross, for the reconciliation again of those, unto thee, which come unto thee, through him: Through whom, oh Lord I come unto thee, and for whose deserts I crave pardon, disclaiming altogether mine own merrites: Oh remember thy most loving promise, that thou wilt accept his death and his bitter passion, as a full recompense for all mine offences, and a sufficient ransom for all my former evils: let thine anger, oh Lord, through him be appeased, thine heavy displeasure qualified, and love renewed: That from hence forth, in a true and undoubted faith: I may take hold of the remission of my sins, through him: and believe unfeignedly, that the obedience of him thy son jesus Christ, is made mine atonement with thee, that by his death, I am made alive: and by his resurrection, I am made righteous in thy sight. Let thine holy spirit (oh blessed Lord God) assure me through the same faith, that I am indeed received into thy favour and love again: That being thereby truly comforted, I may enjoy the liberty of a free mind, wherein I may serve thee, wherein I may obey thee, and whereby I may grow into a godly hatred of the old man, and into a true and unfeigned love of righteousness: So that [from henceforth] I may, in newness of life, diligently employ myself, to the Execution and continual working of those things, that may witness outwardly, to the Example of other men, what I believe inwardly: casting away, all dissimulation and Hypocrisy, the Cloak of sin: spending the residue of my days, in a pure and sincere conversation, bringing forth the fruits▪ beelonging to amendment of life: That after this life ended, I may, through the merits of that, thy Son, our (only) Saviour and Advocate, Jesus' Christ: for evermore, possess the joys of eternal life. Amen.  
¶ Oh, Lord, increase our Faith.   

The saturday, or sixth days Conference, between Solace and the Sinful man.  
Wherein, Solace, showeth him, what is to be done, and what left undone, to attain to the perfection of Christianytie.  The Sinful man. 
GOOD Solace, lo, here I attend  
as one that longs to hear:  
What I must do and leave undone:  
I give attentive ear:  Solace. 
IF thou (diligently) attend this Day, and retain in memory, those things, that I have heretofore declared unto thee, thou shalt perceive the Sum of thy Duty towards mine heavenly father, as also thy duty towards other men: whereby thou mayest live an upright, and a godly life, to the service and honour of God, profit of thy neighbour, and salvation of thine own soul: to the vanquishing of Satan, despising of the world, and to the mortifying of thine own flesh: So that the Devil shall not fray thee, the world deceive thee, nor thy flesh annoy thee.  The sinful man. 
Good Solace, then proceed in haste,  
true comfort now appears:  
This comfort doth abandon woe,  
and wipe off all my tears.  Solace. 
IN deed so it will, if thou attentively hear it, faithfully believe it, and truly follow it. But thou hast heard before, that it is not enough for thee to say (with the mouth) thou wilt, or confess with thy lips that thou hast offended: but thou must perform in deed, and reform thy conversation yea, thou must have thine heart fraughted, with such godly cogitations, and virtuous desires, as may bring forth the fruits of that sorrow, which (as before is said) causeth repentance unto salvation: that thine actions outwardly, and thine affections inwardly, may appear to be grounded upon that true faith, which is the fountain of all good works, whatsoever: without the which, thy works are not only unprofitable, 
Works without faith are abominable.  but mere abominable. By which faith, thou must believe, the promises touching thy salvation, to ye wholly accomplished and performed, through my death and passion only: and not in respect of thine own good works, be they never so many: And yet art thou bound by all means possible to endeavour thyself to do good unto all men, and to decline from evil. 
We are bound to do good unto all men.  And for that purpose, have I called thee from that error wherein thou walkest, deceiving thyself with vain and transitory pleasure of this world, to bring thee unto the light of truth, to draw thee from thine Idolatry. (wherein thou gavest worship) (as it were) unto thy great abundance: 
The Covetous man esteemeth his abundant as his god.  esteeming thy gold as thy GOD) to serve mine heavenly father, thy living GOD, and loving Creator: to follow that which is god, and to eschew and avoid that which is evil, only, to work the will of mine heavenly father, which is set down, and declared▪ in the two Tables, containing ten precepts: wherein, as in a glass thou mayest behold, what thou oughtest to do, and what to leave undone: 
The sum of the whole commandments is love. Ex· 20.2. Mat, 22.37. Gall: 5.14.  The sum and whole effect whereof is comprehended, only in love: namely, in loving God above all things, and thy neighbour as thyself, and to hate all things that make against the fulfilling of the same love.  The sinful man. 
Vouchsafe, good Solace, to declare,  
now, more at large to me:  
These ten Precepts, which do set forth  
the way to come to thee.  Solace 
TH●●, attend thou diligently, and first consider, 
We must esteem the commandments as the very word of God.  that these precepts are not of so small moment, as that, they should be accepted as the commandments of man, but to be esteemed, as the very word of mine heavenly father: who, (to make the same of the greater credit and authority, among men) joined his own person, his glorious majesty, to the same his words: 
God joined his majesty with the word & came down to deliver the same.  and came visibly down in a flame of fire upon mount Synaye: to deliver them, after a far more glorious and wonderful manner, than man could do: coupling his own glory, with the word: to the end, that the same, should not be so little accounted of, so slenderly regarded, or the authority thereof rejected, as a thing of small effect, as words (commonly) are esteemed, as a puff of wind, now hard, and by and by forgotten: But because it should be of an everlasting and permanent continuance, they were written in tabl● of stone: & such was the weightiness of the matter, that mine heavenly father, thought not the words of a man, no, not of an Angel, of sufficient authority, or credit, to deliver the same: And therefore, came he himself down, after such a wonderful manner, as that the mount Synaye, at his presence, 
Mount Sinai smoked and trembled at the presence o● the Lord.  smoked as a furnace, trembling and quaking miraculously: whereby thou mayst perceive, that whoso despiseth his Prophets, and the performance of his commandments, despiseth his word, and so condemneth god mine heavenly father himself: for he that despiseth the one, condemneth the other. Therefore must thou not so lightly way these precepts, the will of mine heavenly father, but highly reverence them, attentively hear them, duly follow them, and faithfully believe them, 
Psan: 19.7.  which are perfect, converting the soul: The testimony of the Lord is pure, and giveth wisdom unto the simple: and in performing them is their great reward: which reward (yet notwithstanding) thou mayst not account thyself worthy of, when thou hast done that which is in the law commanded thee, as far as is possible, for to fulfil the same, in all points, so exactly as is required, 
When thou hast done all that thou canst, thou art an unprofitable▪ servant  thou canst not: but when thou hast done all that thou canst, thou mayst confess thyself an unprofitable servant: nay, examine the former course of thy life, with that which mine heavenly father hath commanded thee in the law, and thou shalt not only find thyself guilty of the breach of one, but of all the commandments: for, if thou break and transgress one, 
He that breaketh, one commandment▪ is guilty of all 2 Cor: 3, 5. Rom: 8.8.  thou art guilty of all. And as mine Apostle Paul saith, thou art not of thyself able to think a good thought: much less to fulfil the whole law, for they that are in the flesh cannot please God, but thou art called from the wisdom of the flesh, which is death, to the wisdom of the spirit, which is life: whereby thou mayst be directed to fulfil that righteousness, which the law requireth: namely, to love mine heavenly father with all thine heart, with all thy mind, with all thy strength, & thy neighbour as thyself: wherein, consisteth the perfect righteousness of the law. Now, to declare the same more at large, and to rehearse the same (particularly) for thy better instruction, know this, 
The first commandment  that the first of the same ten precepts is a prohibition, or forbidding: 
Gen: 1·1.  that thou shouldest have any other God or Gods, but mine heavenly father, only, who hath made thee, 
Act. 14.15. Gen: 56, 2.4  the whole world, and all things therein contained: who, 
Exod: 12.2.  as he delivered the people of Israel from their bondage, and captivity, (wherein they were grieved, 
Rom: 6.20.  by the tyranny of Pharaoh, King of egypt) by the hands of Moses and Aaron, 
Heb: 2.14  so hath he delivered thee and all mankind, by the sacrifice of my body upon the cross, from the bondage of sin, 
By the death of Christ are we delivered from the bondage of Satan.  from the tyrant of Satan, and from the fear of death, and hell: which (if there were none other) were such an especial benefit, that it might 〈…〉 thee to such an inward acknowledging of his inestimable love, that in respect of that, that when thou were following the ungodly lusts and feeding the unlawful desires of thine untamed flesh, running rashly forth in that broad way that leadeth unto death, he vouchsafed to send me his only son, to call thee, and to withdraw thee from the same and to set thee in the way, that leadeth unto eternal life: thou canst not but account him thy god, and be moved to the willing service of him: To which especial benefit, if thou join and call to mind, the residue of his abundant mercies, wherein he voutchsafeth thee all things, necessary and expedient, to the maintenance of this mortal life, and suffereth thee not to want the thing which may relieve and comfort thee in all necessities: and especially, if in faith thou fall unto him, in my name, requiring the same, thou mayest be assured to obtain all things at his hands, which are requisite for thee: not only, I say, for the body, but (which is most precious) for the soul, which could not, but have continued in a most miserable and most damnable estate, had not he given me, 
Christ hath answered that & discharged us of that we remain accursed for.  unto the death, for the redemption thereof: who (as I have before assured thee) have answered that for thee, for which thou remaynedst accursed: namely, for not performing all things contained in the law: That have I done for thee, obeying the will of mine heavenly father therein, whose mercy so abounded, that he hath accepted thee unto his favour again, through me, without whom thou hadst never been reclaimed, but perished in thy sin: In which his so singular benefits and superabundant mercies, he declareth himself to be thy very true and only God▪ and therefore forbiddeth thee to have any other God but himself, 
Mat. 4.10.  whom thou must worship, obey, serve, trust unto, believe and call upon, giving him, 
Act. 2·20. 21. Heb. 11.6.  aswell by outward profession as by inward love and affection, unfeigned praise, 
Luk. 4.8.  and honour, imparting the same to none other: Lest (as David saith) thou forget the name of the Lord thy God, 
Psal. 44.20.21.  & hold up thine hands to strange Gods. 
Mat. 4.10.  Worship thy Lord thy God, therefore, and see that him only thou serve and truly obey: and that with the same true worship, 
We must worship God as we are commanded in his word.  which is commanded thee in his word, as by prayers, supplications, and giving of thanks, magnifying him in the greatness of his mercy, wherein he aideth, relieveth, comforteth and defendeth them, 
In all our suits we must fly unto god through Christ.  that being distressed, faithfully call upon him, not running unto any Saint, or Angel, but unto him, only, in and by me, who am the way, and mean to bring them unto him I am, the mediator and advocate, by whom only and by none other, thou mayst have free passage unto mine heavenly father, aswell for heavenly as earthly blessings: which if thou seek at his hands by any other means, then only by me, thou deceivest thyself: for I have taken upon me to obtain it freely for all them that faithfully ask it of him through me, alone, not joining any other in their prayers, 
It darkeneth the mercies of Christ, to join any with him in prayer.  (for any part of their welfare bodily or ghostly) with me: for that it doth so shadow and darken my mercies, & free obtaining things necessary for them, that I cannot be seen in the fullness of my grace, by reason of such imparting my office to other, whose help cannot avail thee in thy distress. There is none other God (I say) but mine heavenly father, 
Esa. 45.21,  who is a just God, a merciful God, and a Saviour: look upon him in me, who am the brightness of his glory, the engraved form of his person, 
Heb, 1.3.  equal with him (as thou hast heard before) wherefore, faithfully, repair thou in all thy necessities to him through me, and thou shalt be saved: every knee shall bow unto him, and every tongue shall swear by him, in whom is all righteousness and strength, and all that provoke him shallbe ashamed. Remember these things therefore, 
Esa. 44.21.  and be reform: cast away all trust in any besides him, who hath put away thy transgressions like a Cloud, and thy sins as a Mist: turn unto him through me, who have redeemed thee: worship him, serve him, and pray unto him only, in and by me, and by none other: neither Saint or Angel. Beware of that ancient blindness, wherein men have fallen down to worship, not only Saints and Angels, but very stocks and stones, painted pictures, and such like: wherein consisteth no help. Mine Evangelist john professeth that he fell down to worship the Angel, 
Revel, 22.9.  and that the Angel said unto him, see thou do it not, for I am thy fellow servant, and the fellow servant of thy brethren the Prophets, and of them that keep the words of this Book: worship God, whereby thou mayst perceive that worship and service belongeth unto mine heavenly father only, & to none other. And therefore doth he forbidden thee, 
The 2 commandment. Deut. 4.15.  to make unto thyself any graven Image, or the likeness of any thing in heaven above, or in the earth beneath, or waters under the earth, 
We must make us no graven Image.  to fall down thereunto, & to give it honour or reverence as a God, or intending to worship my heavenvly father in it: no, he cannot abide to be worshipped, praised or prayed unto in any visible Image, but in me his son, only, because he himself is invisible, & incomprehensible, whose ears are open and attentive unto the Prayers made in my name: and stopped, that he will not▪ only, not here them (that are made in the name of another) but pronounceth them accursed & confounded, that fall down to graven Images, to serve them, 
Psal. 97.7.  and that glory in their Idols: And therefore, saith the Wiseman. Let not the inventions of men, deceive thee, nor the unprofitable labour of the Carvers or Painters, 
Wis. 15.4.  miscarry thee, nor the Images which they make (who have eyes & see not: ears, and hear not: mouths, and speak not: and which are set forth with divers goodly & golden colours) move thee to bow unto them: But some have said: why? we bow not to the Idol, 
A foolish objection.  we serve not the Image: but our intent is to serve God, and to be the oftener put in mind thereof, by the Image: and therefore, the intent, not (only) not to be misliked, but very necessary & good. But be thou assured, 
Sap. 11.5:  that for this device, there is no warrant in the word of mine Heavenly father. But (as the Wiseman saith: the sight thereof stirreth up the ignorant to fall down before the dead image, 
Rom. 1.23.  which hath no life: whereby they turn the glory of the incorrubtible god, to the similitude of a corruptible man, of beasts, & birds, and such like: provoking mine heavenly father to such high indignation, for turning his truth unto a lie: for worshipping and serving the creature, forsaking the Creator, who is blessed for ever and ever: that he smiteth their hearts with such blindness, that they cannot glorify him as they ought, but run headlong according to the imagination of their own hearts: professing themselves to be most wise, when in deed they are very fools. Which foolishness of theirs, mine heavenly father hath by his word brought to light: signifying, 

The natural devices and foolish conceits of men prevail not with God. Luke 8.12.  
The true worship of God is hearing and doing his word.  
God is a jealous God.   that such natural devices and foolish conceits of men, prevail not with him: But that the hearing of his word and doing thereof, is the only worship that pleaseth him: without the which, he accepteth no service, bear it never so fair a show in the eyes of mortal men. Therefore thou must understand, that in prohibiting thee to worship such graven, molten, or painted Images, he forbiddeth thee all other worshipping of him, invented by man: And therefore is he called a jealous God, who cannot abide that thou shouldest have any other God, or to join with him any other in thy prayers, for thy welfare: for that he of himself, (as he is of power to do all things) so is he willing and ready for my sake, freely to do all things which belong unto thy safety: He hath a most loving and a most tender affection, towards all such as come in that true worship, unto the Throne of his mercy: not reposing the hope of their help, in any besides him alone: because that he would have them to attribute the whole mean of their relief and comfort unto him, and to account themselves (as in deed they are) most bound and beholden unto him, and depend wholly upon his goodness, and to acknowledge him the only author and worker of their happiness: which they cannot do, if they repose a quantity of their trust in any other, or think that their devised worship hath been the mean of their relief, and their benefits received: for that, as they have imparted their confidence in the help of others, so can they not, but impart the thanks unto them whom they worship together with mine heavenly father, and so take they away the due praises from him, to whom all honour, praise, and worship, (of right) belongeth. And therefore, in this Commandment, he threateneth vengeance unto all such as prostitute and lay open their faith unto others, which is due only unto him: and that he will punish them to the third and fourth generation, 
Hos. 2.4.  that shall be found guilty therein. And therefore he pronounceth them haters of him, that cast their love upon any other than himself: and I will have no pity upon their children, but with the fire of my jealousy will I burn upon such as hate me (saith he) even unto the third and fourth generation: and promiseth to be merciful unto thousands of them, 
God is merciful unto thousands of them that love him and keep his commandments.  which love him and keep his Commandments: whereby it appeareth, that the chiefest worship wherewith he is pleased, is love: not that love which is divided and given part unto him, and part unto an other, but that love wherewith thou must love him with all thine heart, with all thy strength, and with all thy soul: which is an acceptable worshipping of him: for he that loveth him with all his heart, reserveth no love for an other, in respect of any hope remaining in his heart, to be relieved by any other means than by him alone: to which love is joined, the doing of such things as are acceptable and pleasant in his sight, which are contained in his word, 
The word of God is the only rule whereby we must direct the worshipping of him.  the rule of the true worshipping: which is, the doing of that which pleaseth him, and the leaving undone of those things which displease him: for it is the second point of the true worshipping of God to keep his Commandments, and to serve him according to the prescript rule of his word, and not by such blind devotion, as is not warranted by the same, and which is not grounded upon the alone love of mine heavenly father, nor flowing from the fountain of that holy spirit, whereby the children of mine heavenly father, cry Abba father: 
Rom. 8.15.10.  and which beareth witness unto their spirits, that they are adopted and made the children of him, through that faith which worketh by love, 
Gal. 5.4.  and from whence do flow all good works, as a badge whereby the true worshippers are discerned and known: to which effect, doth mine Evangelist john testify, saying: 
john 14.23.  He that loveth God keepeth his word. But he that imparteth the worship of him with any other, he affirmeth with his own mouth that he loveth him not, but hateth him: on whom he hath decreed to take vengeance in his posterity, in many generations. Wherefore, if thou have heretofore by prayer, or otherwise worshipped or served any, together, with mine heavenly father, or by bowing thyself to Images, or by any other Superstitious manner, not warranted by his word, persuaded thyself, to have pleased him, think thyself not only deceived, but thereby to have deserved the curse which he hath pronounced against Idolaters, in their posterity, many generations: now therefore, examine thyself, and and see whether thou have served mine heavenly father only in this love, and done all that which he hath commanded thee in the Law to do: And thou shalt see thyself yet under that heavy curse, for not performing that which is commanded the: what is there then to be done? thou must presently mortify and keep down those affections, which draw thee into this disobedience, and come nearer unto mine heavenly father, in performing those duties which are enjoined thee by his word, which thou must set before the eyes of thine heart, as a profitable rule or schoolmaster, to direct thee unto me, on whom thou must take hold by faith in love, as the true and only mediator & mean to bring thee unto mine heavenly Father, without the aid or assistance of any other: insomuch as thou mayst stand assured in me, that thou art freely acquitted and discharged of that curse (through the mere mercy of mine heavenly father) which, (without me) threateneth destruction, not only unto thyself, but to thy posterity, by many generations: whereby thou mayst perceive, that where the law openeth unto thee nothing but thy corruption, (as the ministery of death) thou hast yet nevertheless salvation promised in me, through faith: 
2. Cor. 3 The law, the ministry of death.  whereby thou mayst apprehend and take hold thereof, to thine unspeakable comfort, acknowledging thyself only beholden unto me for the same, and to none other: no, not to thine own good works.  
The third Commandment prohibiteth and forbiddeth thee to take the name of mine heavenly father in vain: 
The third commandment  which is, that for as much as he is thy God, and hath prescribed unto thee in his word, the manner and mean how thou oughtest to worship him, and truly serve him: which is, (as before 〈◊〉 said) (to love him and to keep his Commandments) thou art by this commandment, enjoined to perform it accordingly, and not to omit this true worship, or to join the same with any other, (not agreeable to his word) for that it is a derogation of his glory, and a taking of his most glorious name in vain, when thou observest not his will in performing his precepts, in such sort as his name may be honoured thereby. And thereby thou mayst perceive, that such as live in this world carelessly, and without fear of transgressing his will, are by this Commandment, understood to take his name in vain. As also those, that as soon as (by reason of any s●ight occasion) their natures are stirred up, to a certain choleric humour, or their affections moved, fall by and by into most horrible and blasphemous oaths, in such outrageous, & unseemly manner, that sighting (as it were) against his most glorious Majesty, they seek to trample his due honour under their feet. And that not only such perjured and forsworn persons, 
Not only perjured persons, but all those that unadvisedly use the name of God, are guilty of the taking of his holy name in vain.  as either for their own lucre, for the avoiding of punishment or shunning of shame, fear not to make mine heavenly father (the author of all truth) the defence of their most abominable and false lies. But those common swearers, whose mouths by reason of custom, run over (as it were) most unreverently, even in common speech, with most blasphemous and undecent oaths: which who so useth, (bear he otherwise never so fair a show of living uprightly in his vocation) dishonoureth his maker, and heapeth his displeasure against himself, against the day of vengeance: for it is no excuse to s●y: why? although my tongue use now and then to swerver, it is but a custom, mine heart standeth as it ought, and rightly affected towards God. Assure thyself this excuse is urine: for such filthiness proceeding out of the mouth, 
The tongue bewrayeth the affection of the heart.  bewrayeth the heart to be unclean, and very unreverently disposed. Wherefore, if thou have been or be now thus corrupted with the dregs of such blasphemy, cast it out, cease to swear, vainly or untruly, by mine heavenly father, or by me his Son: who am one with him, or by any other thing: and say not, tush, 

The Lord will not hold him 〈…〉 abuseth his name.  
A lamentable thin●▪ that one man will not believe another without swearing.   it is but a foolish custom, or small matter: beware I say, beware, for it is no small matter: for mine heavenly father will not hold him guiltless, that thus abuseth his holy name. But such is the slender credit now adays, remaining among men, that the one will not believe the other, without pawning his faith and his troth, in buying, in selling, in gaming, and even in familiar conference: a grievous and a lamentable thing: for which such blasphemers shall not escape unpunished. 
In things that we are allowed to swear, we must swear by none other than by God himself. And why.  Thou art also forbidden by this Commandment, to swear by any other thing, than by mine heavenly father, and that in matters, wherein an oath is tolerable and commanded, much less in frivolous and vain causes: for that thou takest to record, and referrest the judgement of the cause to him by whom thou swearest: and therefore if it be by any besides mine heavenly father, thou takest away his honour, and givest it to an other, and so intitulest the creature, with that superiority which is due only unto thine everlasting creator. 
Mat. 5.34.  Whereby thou art forbidden to swear by heaven or by earth, but for the confirmation of the truth, and determining of strife and controversies between men: 
Heb. 6.16.  he hath vouchsafed the use of his own name, (which is his word) to be taken as a witness of the truth: wherein thou must have a special regard, that thou take not him as a witness in an untrue matter, 
john 1.1.  but with great reverence, to use it to the deciding and manifesting of matters of great importance, having only the superiority over all creatures, 
1. King. 8.31.32  to justify righteousness, and to bring the wickedness of the wicked upon their own pates. Wherefore, it behoveth thee to examine thy former life, and to consider whether thou have not taken the name of mine heavenly father in vain: either by neglecting, and not performing his precepts and thy duties commanded thee by his word: whether there have been such a due regard in thee, of the fulfilling that which the word hath directed and appointed thee to do, and avoided that which by the same word thou were forbidden: whether thou have refrained thy tongue from blasphemous oaths, and from taking any other to witness in matters of doubt, than my heavenly father: wherein if thou be guilty, thou shalt not escape unpunished: unless in my name thou speedily return, to the true service of my heavenly father again, whose mercy extendeth unto thousands of them, that love him and observe his will. Wherefore, leave of to walk any longer in the ways, that may lead thee from the reverent honouring of God mine heavenvly father, 
Proveb. 13.13.  and from a godly fear to offend him: for he that despiseth his word, shallbe destroyed: but he that feareth the Commandment, shall be rewarded.  
The fourth, commandeth thee to keep holy the Saboth day, 
The 4. Commandment.  which is the seventh day wherein mine heavily father after the finishing of all his Creatures, rested from his work and sanctified it: upon which day hath he commanded thee to cease from thy labours and daily business, 
Gen. 2.2.3.  and to refer thyself to such godly exercises, as may be to the glory of his name: namely devout prayers and giving of thanks, 
What we ought to do upon the Saboth day.  hearing his word, as also, (which is the principal mystery of this Saboth day,) thou must rest from the works of the old man, as the fulfilling of the lusts of the flesh, to tame thy perverse affections of thine heart, and wholly to employ thine endeavour to the will of mine heavenly father, For the Prophet saith, 
Esa. 56.2.  that he is blessed that doth this, and the son of man that taketh hold on it: he that keepeth the Saboth and polluteth i● not, and keepeth his hands from doing any evil. If thou abstain from thine own wicked ways upon the Saboth day, and consecrate it as glorious unto the Lord, 
Esa. 5 8.13.14.  honouring him, not seeking thine own will, nor speaking a vain word: Then shall he lift thee up upon the high places of the earth, and bless thee: 
The chief hallowing of the Sabbath day is ceasing from sin.  for the true observation and hallowing of the Saboth day is, ceasing from sins, which are thine own ways, by reason of that corruption which is rooted in thy perverse Nature: whereby thou bringest forth the fruits of wickedness. Thou must therefore, remember, that the Saboth or seventh day, 
Householders are bound to see their families upon the Saboth day to serve God, and to avoid evil.  as it is a day wherein thou must cease from thy worldly and bodily labours, so to cease from doing things displeasing mine heavenly father, which may not be for that day only: but all thy life: Thy Servants, thine Oxen, thy cattle, and all which is within thy gates, must likewise that day leave their labours, and refer themselves to rest, wherein thou haste to consider, that it is thy charge and duty to see unto, 
The untowardness of children and servants, doth argue the fathers and master's coldness in the service of Cod.  and have regard unto thy servants and family this day: to keep them from wantonness and looseness of life, and to exhort and provoke them to the Service of mine heavenly father, to spend aswell that day therein, as all other days in the week, in thine own private business and labour, whom if thou suffer to run and gad abroad to wantonness and sin, like untamed Colts, and like str●y sheep that seem to have no guide: It can not but bewray thine own coldness in the true service of God, and then ungodly behaviour growing by thy careless regard, to see them to perform their duties to GOD and man: will be a witness against thee: that thou hast not hallowed the Saboth day, in such decent manner, as is commanded thee. It pleased mine heavenly father, to give thee the use of six days in (seven) to labour: thyself & thine, in thy worldly business, contenting himself with one day to be served in, (not to the end that in these six days there should be no regard of him, 
we must serve God, not only on the Saboth day, but every day: & how.  or wherein he expecteth no service at thine hands, but thou must serve him daily and continually in prayers and supplications, and in executing thy vocation, with truth and honest dealing, which he accepteth as a pleasant service of him) and in the seventh to employ thee wholly to the truly keeping holy thereof. As ceasing from doing thine own will which is corrupted, 
Gal. 5 24. Col 3.5.  with Covetousness and uncleanness, and to mortify thine own evil desires, and inordinate affections, evil concupiscence, and covetousness, which is Idolatry: 
We may account the Saboth only ordained to take our bodily rest in.  wherein thou hast to take heed, that thou account not this day, ordained only for corporal rest, (as too many do) or the end thereof to be for a time of banqueting, playing, sporting, wantonness, excess, unreverent meetings, and undecent behaviour: as the more part by their ungodly conversations, bewray their opinions to be quite contrary to mine heavenly fathers most gr●●ious institution thereof: for where it ought to be a time, for the body to refresh itself with rest, and the soul to be comforted, with hearing the word and service of God mine heavenly father, 
The Saboth day abused.  the same day is made more wearisome to the body, by unseemly practices, and pastimes, and the soul more entangled with vices then before: in so much, as the remembrance of that days wantonness, holdeth their minds subject, to desire that day again, wherein to fall to their wont wallowing in wickedness. In which Commandment, thou hast to consider how thou hast resisted and suppressed thine evil affections and ungodly desires: And how thou hast endeavoured thyself to the service of mine heavenly father: And whether according to the truth and prescript rule thereof thou have led thy life: wherein (as thou canst not excuse thyself, but acknowledge thyself guilty and worthy of reproof) so hast thou free passage unto mine heavenly father through me, 
We have free passage to God through Christ.  by whose death and bitter passion, the curse which was due for the not performing thereof is taken away, and his mercy ready: if in a true faith thou betake thyself unto me, thine only Mediator and Saviour, carefully suppressing thine evil affections, and so much the more, considering that my righteousness is made thy righteousness, wherein thy godly and zealous endeavour, shall please mine heavenly father, and be acceptable, not for the worthiness thereof, but through my deserts, and mere merits.  The sinful man. 
This sweet conclusion comforts me,  
who can not but confess:  
That these thy Laws like wicked wretch,  
I daily do transgress.  
But sith thou freely dost obtain,  
the love of God for me:  
Vouchsafe me grace to mortify,  
my sins to come to thee.  
And sith the night draws on so fast,  
pass to the rest in haste,  
I will attend unto the end,  
forgive offences passed.  Solace. 
THen remember thou, that these four commandments which thou hast already heard, do perfectly instruct thee to the service of mine heavenvly father, and wherein his glory and true worship doth consist, namely, to acknowledge him the author of all thy welfare, both of body and soul: and by his mercies to be stirred up, to do those things that may please him, and to beware of joining any in worship with him, or to give him other worship than is warranted & prescribed by his word: To be careful in doing those things, that may be to the glory of his name, & to avoid that, that by any means may dishonour the same: And lastly, to humble thyself, truly acknowledging the corruption of thine heart, condemning thine own ways & works, and to endeavour thyself to subdue the same: for that it is the free mercy and goodness of mine heavenly father: through the merits of me his son, that sanctifieth and justifieth thee, and not thine own works. In which four former Commandments, is directly set down the sum of thy duty appertaining to God mine heavenly Father: 

It is the free mercy of God in Christ that justifieth us.  
The service of God that is not joined with the love of our neighbour, is not acceptable.   Who, to the end, that thou shouldest witness thine obedience unto himself outwardly, he hath prescribed unto thee those duties which thou oughtest to perform towards other men: for that service & worship of God, is not accepted, which is not joined with the love of thy brethren, neither is thy charity to other men any thing accounted of, where it is not grounded upon that unfeigned love of God, which proceedeth of a true faith and sincere service of him: 
1. Io. 5.2. A testimony who are the children of Cod. 1. joh. 3.15.  for he that loveth mine heavenly father, & keepeth his commandments, showeth a sufficient witness, that he loveth the children of God: and as john saith, We know that we are translated from death to life, because we love the brethren. So that it appeareth to be a sufficient testimony of a blessed estate, when thou for his sake, dost truly perform those duties which he hath commanded thee unto men. 
The fifth commandment Mat. 15.4. Mar. 7.10.  The first whereof is, to honour thy father and thy mother: for who so curseth father or mother, let him die the death: but he that truly obeyeth them, and behaveth himself reverently, aswell inwardly (heartily endeavouring himself, to aid them, to help them, and submitting his will unto their wills, in things honest,) as in outward reverence, nurture, and seemly behaviour: such a one I say, hath a blessing promised: namely, to have his days prolonged upon the earth, and to be filled with all good things. And on the contrary, the stubborn, stifenecked, and graceless children, 
Disobedient children God will punish.  shall be rooted out, and taken away by untimely death, from the land which mine heavenly father hath given them. In which commandment, thou must understand thyself, not only to be enjoined to use reverence, and to give honour unto thy parents: namely, to those that were the ministers of the bringing thee into this life: but unto all Magistrates, Superiors and Ministers, whom he hath ordained, as Instruments, 
Rom. 13. ●.  by whom to convey such graces and benefits upon thee, 
Whom we ought to reverence.  as are necessary & expedient for thee: towards whom this Commandment willeth thee, so to behave thyself in all thine actions, as may witness of thine inward love and reverence towards them. It behoveth thee not lightly to way the benefit, 
The office of a Magistrate most necessary, being duly execucuted.  proceeding from the due execution of the office of the Magistrates, who are the messengers and ministers of God, to administer justice, to punish those that are wicked in this world, and to stop their violence, wherein they daily seek, to rush in and to overthrow the estate of the good: by them is the tyrannous and bloody sword of the wicked kept and held back from the throats of the godly: 
The benefit that the Magistrate bringeth unto the commonwealth▪ by executing his authority. Rom. 13.4.  By them are the righteous defended, and the ungodly punished. And therefore must thou accept them as the ministers of God for thy wealth: and to become subject unto them: not only for fear of punishment, but for conscience sake, in respect of the benefit thou receivest, by their authority. The Elders, saith mine Apostle, are worthy of double honour: especially, they which labour in the word and doctrine: whereby it appeareth, 
1 Tim. 5.17. 〈◊〉 ministers of the word of G●d, worthy double honour.  that thou art not discharged of thy duty required by this Commandment, when thou hast done thy duty to thy father, that begat thee, and thy mother that bore thee, but that thou owest a double duty to such as open the will of mine heavenly father unto thee, 
Preachers the 〈◊〉 of our souls.  which is the preacher and minister of his sacred word: who are the Nurses and foster fathers of thy soul, breaking unto thee the bread, and giving thee the water of life, whom thou must hear with reverence: for that they are the messengers of mine heavenly father, to invite thee to the banquet of eternal salvation. 
The father ought to have a care to the bringing up of his Children, and seruanrs.  By which Commandment, now thou mayst perceive that thou art bound to honour thy father and mother, all Magistrates and ministers of God, and to afford them reverence, not only in outward conversation, but in inward desire of their welfare. And further thou must understand, that as children by this Commandment are bound to use all reverence to their Parents, 
Magistrates ought to have a care to execute their duties.  subjects to their Prince and Magistrates, and all men unto the ministers of the word, of my heavenly father: so belongeth there a care to be in Parents, to see their children and servants to be brought up and instructed: not in wantonness: not in careless proceeding, from pleasure to pleasure, from vice to vice: 
The Ministers & Preachers ought to show the will of God not only by word but in life.  but in the due knowledge, sincere service, and true worship of his holy name: And the like care to rest in the hearts of all Magistrates, to execute their duties justly, to show themselves sharp in the punishment of vice, and subduing of the wicked members of the Realm, and to extol and defend with the sword of their authority, the godly & virtuous: which godly care also, there ought especially to be in the Preachers of his word: not only as they have freely received, even so freely to give, using their tallentes to the increasing of the knowledge of his word: where, and into what City, Town or place soever they shall come, by the preaching of the word only: but to express and show forth the same likewise in life, in conversation, and manners, that men seeing their good works, may glorify my father which is in heaven. 
The negligence of Parents dangerous.  But the negligence of Parents, in instructing their children and servants in my father's will, or rather their fond foolish and unparentike love which they (through a blind affection) bear unto their children, they suffer them (nay thrust them forward, by their peevish pampering them up in pride) to run into all wilful wickedness, to kick against God, and their Superiors, giving them the reins of liberty: seldom or never restraining them with the bridle of correction, until too late, when neither fair words will win them, stripes stoop their stubborness, nor any correction call them from their looseness of life: until the magistrate (who beareth not the sword for nought) (even of justice) turn them over to the scourge of the law, which (to the great grief and heart-breaking of the Parents) (when it is too late) taketh them out of the land, which the Lord had given them, by an untimely death: And so both the children and parents in danger of the curse, which followeth the not regarding to fulfil this Commandment: whereby it appeareeh, that this Commandment, bindeth the Parents aswell of duty, to see their children brought up in fear and knowledge of my heavenly father's will, as it doth the children to do reverence unto them. 
Magistrates ought to have a care to their duties.  And therefore ought Magistrates likewise, to look unto their charge and office: wherein their negligence, is the cause of many evils: their partiality in punishing the wicked, pricketh the ungodly forward to many noisome attempts: not only prejudicial to their own souls, or to the hurt or loss of one particular or private man, but to the hazard of the disturbance of an whole Commonweal. So dangerous is the sparing of justice, upon just deservings: wherein sometimes affection, 
Sparing of justice dangerous.  sometimes countenance, and oftentimes Bribes, do stop the passage of just execution, to the clering of the offender, and oppressing the offended: 
Three things lets unto justice.  whereby they deserve not only the just sentence of death against themselves, but encourage the wicked to wallow in their wickedness, and take (as it were) the good opinion of the good, from that which deserveth the ill opinion of none. It remaineth as a part of this Commandment, that as the ministers and Preachers of the word, are allowed such due reverence in respect of their high function and office: 
Minister's 〈◊〉 Preachers ought to regard their calling.  so it behoveth them especially to execute the same, according to the divine will of him, whose ministers they are called: And that is, to preach his word truly, and to answer that in their outward conversation and life, which they pronounce with the mouth: that the good fruits which spring of their good life, may testify before men that they are sent: and that they be true messengers: 
Mat. 21.19. Mar. 11.13.14. Preachers must beware lest they show themselves as trees that bear only leaves and no fruit.  trees that have not only leaves but fruit: lest that when my heavenly father cometh, he wither them up with the breath of his mouth, and so from thenceforth serve to no other purpose but for the fire, which never shallbe quenched. Thou seest therefore, the cause for which this Commandment was given, was to teach thee, not only thy duty towards thy father and mother, but also towards Magistrates, and other Superiors, and Ministers: and wherein Parents are put in mind of their due regard of the godly erudition of their children: Magistrates of the due execution of their office: and Ministers of the word, to declare the glory of mine heavenly father, aswell by their life as by their doctrine.  

The 6. Commandment  The second commandment of the second Table forbiddeth thee to kill: the meaning whereof, is not only, that thou shouldest not by open violence, 
We must not kill: the m●aning thereof  run upon thy neighbour, and bereave him of his life, but also forbiddeth thee to use any kind of rigorous dealing against him, 
We must relieve our brethren wherein we are able.  yea, and further, it bindeth thee, to love him, in such sort, as whatsoever he wanteth, thou art by this commandment bound to help him & relieve him, so far forth, as by any means, lieth in thy power or ability to do: This commandment (I say) doth not only prohibit violence, wrong and hatred against thy neighbour, but moveth thee unto compassion and mercy, whereby thou mayst appear and show thyself to be the child of my heavenly father, in being merciful as he is merciful: And not to be so far from pity and compassion, as being moved by some occasion, have shut up the bowels of thy compassion, against such as stand in need, and crave relief at thy hands, and so rather increasing their misery and grief, than mitigating the same through their aid, which hardness of thine heart argueth little humanity, and less christianity, to remain in thee. Those I say that are not moved, nor touched with the wants and griefs of heart, 
Hardness of heart, an argument of little christianity.  of a nother man, nor moved to compassion with the lamentable opening of the poor man's estate fulfilleth not this commandment, much less doth he whose heart is so hardened, or his mind so choked with the covetous desires of this world, that he witholdeth the labourers hire, 
jer. 22.13. we ought not to withhold the workman's hire.  and the workman's wages: against whom, the Prophet crieth out and sayeth, Woe unto him, that buildeth his house by unrighteousness, and his Chambers without equity: He useth his neighbour without wages, and giveth him not for his work. 
An error in the wealthy.  But this is every wealthy man's case: he thinketh his poor Neighbour or Tenant to be bound of duty to work with him without wages, and to labour without any hire at all: Yea, though his neighbours business be undone, and want wherewith to relieve himself, which is flatly against this Commandment. But let this commandment drive thee to the considerattion of thy former life, wherein thou shalt see thyself to have manifestly offended: in not only winking as it were, and stopping thine ears, to the end thou wouldst not see thy poor neighbour's wants, nor hear the begging pitiful ●ries of the poor, hardening thine heart in such sort, as thou didst not only show no compassion, but madest a prey and spoil of other men: and in 〈◊〉 of relief, thou gavest them increase of their miseries and wants: As for example, thou canst not deny, but thou tookest away that poor living, which Simple thy Tenant had, and thrust him clean out of all that he possessed: which cruelty of thine, stuck so near his heart, that he thought himself, or rather wished himself to have been bereft of his life: and yet thou thoughtest he should have yielded of duty: such cruelty, 
We must avoid this cruelty to their brethren.  yea, such ordinary and daily cruelty ascendeth up into the sight of mine heavenly father, who beholdeth the same with an angry countenance, and is displeased with such extremity: which is now in these days, accounted honest and lawful means, 
This now a days▪ not accounted cruelty, ●hat can be cloaked with some cunning devise.  when in deed nothing is accounted cruelty, that can be cloaked with any cunning devise, to defraud poor men of their living: no, mere murder is oftentimes set at liberty, and innocency suppressed. But who so flattereth himself, with this frivolous and vain imagination, that nothing can be committed against this Commandment, 
A vain imagination.  but only murder, and in the mean time runneth into hatred of his brother, witholdeth the workman's hire, oppresseth the poor by extortion and usury, feedeth not the hungry, relieveth not the needy, nor helpeth his brother in his necessity. Let him assure himself: that his careless conceit will cause the curse due for the breach of this Commandment, deservedly upon his neck. For thou must consider this, that as mine heavenvly father can not abide evil, but punisheth the same, when, and in whomsoever be findeth it, so whether it be in the heart hidden from the sight of man, spoken with the tongue, or committed with the hand, he hateth the same if it be in the heart inwardly, and not executed, he pronounceth it of like effect as if it were done, and therefore, he that hateth his brother is a manslayer, yea, whosoever is angry with his brother unadvisedly, shallbe culpable of judgement, and whosoever shall say unto his brother, 
1 joh 3. 2●▪ Mat 5.20.  thou fool, shallbe worthy to be punished in hell fire. Thou must therefore beware of this d●ngerous & most pernicious, evil hatred against thy brother, and cast it clean out of thine heart, and take heed that rash and unadvised words bewray not thine inward affection, to savour of the same, but place in steed thereof such an unfeigned love towards all men, that thy merciful dealing with men, may show thine inward affection, to be right and truly settled towards GOD thine heavenly Creator: an example whereof, 
A notable example of compassion in job. job. 19.12.  thou mayst see in job: Whose pitiful compassion toward all such as were in extremity, was such, that he delivered the poor, that cried, the fatherless & him that had none to help him: the blessing of him that was ready to perish came upon me (saith he) and I caused the widows heart to rejoice. Even so, see that thou impart according to thine ability, to the comfort of my needy members: lest in that great and fearfully day, it be said unto thee among the damned persons: Depart from me ye cursed, 
mat. 25.41.  into everlasting fire, which is prepared for the devil and his angels: For I was an hungered, and ye gave me no meat, a thirst, and ye gave me no drink, etc. Let this therefore, move thee to open the bowels of pity, and to show compassion upon those that want, wherein thou hast heard, consisteth an acceptable deed before mine heavenly father, insomuch as it appeareth, that those shallbe saved, that show mercy unto the poorest, & least of his members: and those damned, that shut up their compassion from them. And therefore open violence and wilful murder is not only to be avoided, but also all hardness of heart and uncharitable dealing towards thy neighbour and poor brethren.  
The third Commandment of the second Table forbiddeth thee to commit adultery: 
The 7. Commandment  a most horrible & a most detestable offence in the sight of mine heavenly father: for which he caused to perish in one day three & twenty thousand: the sharpness of which Scourge, 
1. Cor. 10.8. Adultery an henous offence against God.  argueth the great hatred which my heavenly father heareth towards the kind of sin. It is wickedness & iniquity to be condemned: a fire that devoureth all to destruction, and consumeth not only the substance, but corrupteth the body and destroyeth the soul. 
job. 31.11.12.  And therefore (saith the wise man) he that committeth adultery with a woman, is destitute of understanding: he that doth it, destroyeth his own soul, he shall find a wound and dishonour, 
Pro. 6.31,  and his reproach shall never be put away: wherefore, abstain from fornication, dedicate thy body as a vessel of holiness, wholly unto mine heavenly father. Be not deceived, 
1. Thes. 4.3.  for Fornicators, Idolaters, Adulterers, nor Wantoness, 
1. Cor. 6.9.  shall enter into the kingdom of heaven. But there be some, that for a Buckler to defend their uncleanness and wantonness of life, take hold (as a sufficient excuse) to say, 
A vain and wicked excuse.  the flesh is weak, and therefore, if they fall now and then through frailty, they make light account of the matter: but take heed, for this cloak can not cover thy filthiness: this defence will be as a two edged sword, to cut thine own Soul, from that most glorious inheritance prepared for such as under the buckler of a true faith fight against all ungodly lusts of the flesh, and subdue those evil desires and affections, that rise up against the divine will of mine heavenly father: 
The excuse of the frailty of our flesh a vain excuse 1. Cor. 6.15.  The excuse of the frailty of their flesh, could not stay the hand of mine heavenly father, from striking those three and twenty thousand for their fornication and whoredom: knowest thou not that thy body is a member of God? and wilt thou make it the member of an harlot? beware of it, for he that coupleth himself with an Harlot, becometh one body with her, & so excludeth himself from being any longer the member of me jesus Christ. Thou must learn therefore to walk in those ways, wherein mine heavenly father hath promised conduction and continual protection through me, which is, not to follow thine own perverse desires, but to yield thyself to such holiness of life and godly conversation, as thou mayst stand certainly assured of mercy and favour at the hands of mine heavenly father. The frailty of thy corrupt flesh (thou sayest) draweth thee into many noisome and dangerous desires, often yielding unto the will of natural reason, whereby thou fallest into breach of this Commandment. What is the chiefest matter that maintaineth this kind of fire, 
The principal means that draw us to lust.  and feedeth those ungodly affections in thee? If thy dullness can not conceive it, know this, that idleness, the mother of evil thoughts, evil company the practice of impiety, evil speech the spectacle of ungodly behaviour, gluttony, the maim of temperance and sobriety, & excess in apparel, the mistress of pride, are the spurs that prick the weak flesh forward to the fulfilling and putting in practice of the ungodly motions, 
That which we little suspect, soon overcometh us.  that spring from the evil and ungodly affections of the heart. Take heed of these things therefore, they are the subtle instruments of Satan, that lie in continual wait to entangle thee against this Commandment, which can so much the more easily entrap thee: by how much they are little suspected of thee, natural reason telleth thee, that it is lawful for thine heart to imagine what it listeth and why? because it worketh only inwardly, and showeth not the desire in outward action, but I say, that who so looketh upon a woman to lust after her, 
Math. 5.28. Evil thoughts forbidden.  that man hath committed adultery with her already: Then (I say) that it is not sufficient for thee to say I did no such thing, I have not committed this external action, whereby I have been apprehended or called in question before the magistrate, but it behoveth thee to enter into thy cogitations, and to subdue this intent, and when Satan gins to batter the Walls of thine heart with such wicked desires, meet him with a strong faith, and tumble him down with the Weapon of a chaste mind, that he make no spoil of thine honest and chaste behaviour. 
Marriage a mean to avoid fornication 1. Cor. 7.36.  But to avoid the danger of this assault, there is a mean provided, namely, wedlock, which is honourable, whereunto thou art not only licenced but commounded: but not rashly or unadvisedly, but in the Lord, which is, to make thy choice so, as that love and godly affection (not unto lust, 
Chaste wedlock pleaseth God.  but unto a chaste life) move thee thereunto: for that, as adultery is abhorred and deserveth punishment, so the chaste and godly uniting of man and wife, well pleaseth mine heavenly father, whereunto he promiseth many blessings. Wherefore, 
Idleness must be avoided.  thou must beware of letting the reins of thine evil affections lose, to run whether the same shall move thee, as also to beware of idleness, which hath so darkened the minds and dulled the senses of many, that in steed of godly meditations, they entertain ungodly and unchaste desires, the smoke whereof, 
The company of the wicked to be avoided.  breaketh out and ascendeth into the nostrils of the eternal judge, who seethe, how secret soever it be: Thou must also beware and have due regard to shun the familiarity of such as have their hearts infected with the poison of this disease: who stick not, most filthily to execute the horrible fact, but most impudently among their companions, vomit out their detestable behaviour in open words, 
The shameless slaves of Satan.  like the shameless slaves of Satan, not only to the bewraying of their own most wicked▪ and damnable life, but to the infection and encouraging of others, to their lewdness, by their so impudent and arrogant impiety, 
Their examples pernicious.  whose examples more draw unto vice, than the virtuous conversation of the honest and godly can move unto virtue. For such fellows as can behave themselves after such shameless and impious manner, are now reputed proper, merry, and pleasant conceited fellows: and those that are civil and honest, 
They that can roll out an hours talk of his filthy behaviour are now reckoned merry and pleasant conceited fellows, and more esteemed than the civil men.  reckoned and accounted (and for the most part) contemned and condemned, as silly souls and doltish fools, whose simplicity, whose chastity, and whose innocent life, shall one day laugh those brave and pleasant conceited fellows, (who now laugh at them) to scorn. It is not their painted gestures, their glorious gloze of speech, nor brave attire shall stand to plead for, but against them: understand therefore, that not only, the outward action of fornication, nor the inward desire, but every idle & wanton word is forbidden by this commandment. But these things are little suspected (thought & word) to be any thing at all against this Commandment, but be not deceived, evil words corrupt good manners, 
1. Cor. 15.33.  and out of the heart proceedeth evil thoughts, adulteries, fornication and uncleanness, for which things sake, cometh the wrath of God upon the children of disobedience, 
Mar. 7.21.  wherefore embrace continency and chastity, not only in outward behaviour, but let thy heart be void of vain and undecent thoughts, and thy tongue free from unseemly and ungodly speech, that as thy body is the member of me, so it may for evermore continue.  

Ephe. 5.6. The eight commandment, whereby we are forbidden to steal.  The fourth Commandment of the second Table, forbiddeth thee to steal, which is, to take that which is proper unto another man, and employ it to thine own behove: or otherwise to dispose that, which is not of right thine own, contrary to the true property of the same thing, which Commandment reacheth not only, to the forbidding thee, by open, or privy violence to take thy neighbour's goods, or by other sinister means to filch or to steal, to rifle or rob him of that which he hath: but also it plainly prohibiteth thee, by any fraudulent means, to deceive or defraud him, of any thing that is his: which Commandment, as it is expressed briefly in these words: 
What is meant by stealing.  Thou shalt not steal: so is it to be understood, that under the name of stealing, are all those cunning devices, which are used in wares, bought and sold, as also in all other dealings between men, brought within the compass of this Commandment. And therefore, not only robberies, pickinges, and such unlawful means, as are punishable by the laws and ordinances of a Realm, are to be avoided, but all other means whatsoever used to the obtaining of an other man's goods, which are not grounded upon that love which every man by the prescript word of mine heavenly father, is bound to bear towards his neighbour: which is, to do that unto an other, which he desireth to be done unto himself: 
We may use no mean to enrich ourselves to the loss of another man.  and therefore behoveth it all men to have a diligent eye unto this Commandment, that they enterprise nothing, to enrich themselves to the hindrance or loss of an other man: considering that it is contrary to their own natures, willingly to be rob of that they have, to be defrauded, deceived, 
Our own vnwi●lingnes to be ill dealt withal, should guide us to deal well with other.  or by any means beguiled, or extorted upon: and therefore should they hold their own unwillingness in that behalf, as a necessary rule to guide their dealings aright with other men. But this cuts deep, the strictness (then) of this Commandment brings within the breach thereof, the most of all callings, the more to be lamented. And the reason is, that desires of men's private gain, hang so in their light, that they can by no means see, 
Our private gain hangs in our light: that we can not see when we do wrong to other men.  their doings to other men, that their natures would be loath to suffer to be done unto themselves. As for example: tell me, admit thou hadst been Tenant unto Simple, and Simple had been thy Landlord, 
〈◊〉 were good 〈◊〉 every rich 〈◊〉 would consider this.  couldst thou have found in thine heart, willingly to have surrendered thy title of thy living at his request, and to have deprived thyself of any place of refuge, for thyself, thy wife, or children, to have satisfied his greedy desire? or couldst thou have been contented, with a willing mind (at his pleasure) to have augmented thy rent, or have given so great an Income, as the payment thereof should so pluck thee upon the knees of a poor estate, as thou shouldest not be able in many years to recover thee again, or by reason of the greatness of thy rent yearly, thou couldst not be able to lay up a penny for a pound, at the years end? nay, not able to maintain thine estate with such credit, as thy vocation requireth? no, thou couldst not willingly abide, nay, thou couldst not suffer it with patience: And yet, see the hardness of thine heart, see the blindness of thy covetous desires: thou couldst find in thine heart, not only to pinch poor Simple thy Tenant, not only with an Income, great and grievous▪ but also with an excessive rent: but in the end, to join flattery with threatenings, and thereby expellest him shortly after, from the thing he so dearly bought: proceeded this dealing with him from this love, which thou oughtest to bear towards all men? Thinkest thou that this (although it bear not with it the burden of open reproach, as public theft & robberies do) cometh not within the compass of this Commandment? yes no doubt: 
The covetous man robbeth many,  for under colour of thine own title, thou hast rob the poor man, three times: by a grievous fine, by a great rent: and last of all, by depriving him of his right: for neither of which, thine injurious deeds, towards him, art thou able to plead not guilty, before that heavenly judge, that will one day take account of the least of them. Therefore, 
Love, the be●● rule to measure our doing with other men.  the way to keep thee from breach of this Commandment, is to measure thine actions and dealings with other men, by the rule of perfect love, calling to mind thine own unwillingness, to be hardly dealt withal by an other man: not only in these cases before recited, but in bargaining, buying, selling, and other affairs whatsoever: 
Men of occupation must look unto their dealings  wherein men of occupation whatsoever, have to look unto their doings, whether they proceed of that love, or not, or otherwise: nay, they may assure themselves, that their covetous desire of unlawful and ungodly gain, will heap upon their heads, the punishment pronounced against the transgressors of mine heavenly fathers will. Thou seest then, that all ungodly gain is herein forbidden: then cannot unmeasurable Usury excuse itself, 
Usury cannot excuse itself.  though under colour of toleration of a reasonable gain, it be cloaked, to the overthrow both of the giver and taker: although the taker can flatter himself a while, with his ungodly enriching himself with the goods of other men, yet may he assure himself, that he hath pawned (for a little foolish and transitory muck of the world) both body and soul into the hands of Satan, 
Pro. 28.8. Psal. 15.5. Mat. 6.34.  never to be redeemed, without true repentance in me, jesus Christ. So that it behoveth thee, not only to beware of open violence and robberies, but of all such fraudulent and deceitful dealing, as may be an hindrance unto thy neighbour.  

The ninth Commandment: wherein we are forbidden to bear false witness. Mat. 19.18.  The fifth Commandment of the second Table, forbiddeth thee to bear false witness against thy neighbour: which is, to justify and to maintain an untruth in open place of justice and judgement, against him: wherein, also the tongue is enjoined to shun (through want of love) to speak, not only any thing, to the loss or hindrance of thy neighbour, in his goods, but also which may take away or deprive him of his good name and credit: for a good name is chosen above great riches, and loving favour is above silver, and above gold. And therefore, 
We may not hurt the credit or good fame of our neighbour.  art thou by this Commandment prohibited, to speak any thing, which may raise any slander or bring any blot unto him by any means. As it doth (too often) fall out in these days, that either of malice and ill will, against the party, or for affection and love to his adversary, or in hope of gain, many are lightly wan to depose an untroath before a judge, or Magistrate, which is a thing most heinous, in the sight of mine heavenly father: as may appear by the punishment, that he provided for those that transgressed therein: 
Deut. 19.18.19 A punishment provided for such as did hurt their neighbour in goods or good name.  namely, that the false witness bearer, should be rewarded with the self same punishment, that the crime whereof they accused another, laid justly upon the offender. And therefore, let him that wrongfully chargeth and accuseth an other, make his just account, that when all secrets shallbe revealed: God, which is the author of all truth, will find him guilty, of sufficient matter (even in justice) to cast him into utter destruction, 
The tongue an unruly evil.  where shallbe weeping and gnashing of teeth. This Commandment ought to be diligently regarded, and had in continual remembrance, for that it is a good bridle to keep back the tongue (which is an unruly evil) from over rash judgements, and more hasty then upright verdicts, not only in causes of great weight and moment, but in matters of small importance: for as it forbiddeth all men to give a false testimony, in any cause depending between party and party, before the judge or Magistrate: so doth it charge the judge, not rashly or unadvisedly, 
The judge must be circumspect in giving judgement.  to pronounce his sentence of judgement, but with due deliberation and indifferency, to consider and way such circumstances, as may best procure the equity of the cause to come to light: wherein there is to be warily avoided all those means and occasions of partiality: namely, respect of persons in judgement, malice, affection and bribes, which are the poisons that infect the hearts, 
Things to be avoided of a judge.  and blind the eyes of those judges, whom the love of justice, nor fear of the highest judge, can not direct to the punishment of the wicked, and setting free of the poor oppressed: and in whose eyes it seemeth no great matter, to give sentence to the bearing out of an evil matter: But let such be assured, that he that beareth the sword of all justice, (having no respect of persons) will one day take account of these judges, that have given their sentence to the overthrow of the right of any man's cause, to justify that which in all equity ought to be condemned: and will with the sword of his justice cut off such partial ministers from the inheritance of his eternal bliss: for can there be a more heinous or more execrable offence against mine heavenly father, 
A great offence before God, yea a most execrable offence, to g●●e judgement against the truth.  then to award him the crown of a just man, that deserveth the reward of a wicked person? And on the contrary to give judgement of execution against him, whose cause deserveth the sentence of victory? A thing most odious in the sight of him, whose eyes of justice doth not only see such manifest and open judgements, but beholdeth their hearts, wherein they wish (and with circumstances endeavour) to bolster out the evil causes of evil men, as much as in them lieth, to the maintenance of wickedness, and overthrow of justice. Wherefore, oh judges, consider whose places ye supply, whose authority you have, and how you execute your duties in so high a calling: have no respect of persons: say not to the wicked, thou art righteous, 
Pro. 14.23.  lest the people curse and abhor you: but rebuke the wicked, and defend the righteous, that the blessing of goodness may come upon you: And that in the great and fearful day▪ you may stand before him that shall give judgement, according to every man's deserts. Further, this Commandment includeth within the compass thereof (as flatly against the same) the wresting of the true sense and meaning of words, or writings, 
wresting men's words and writings to a contrary meaning, is to be avoided.  contrary to the truth of the meaning thereof, and otherwise then it would be found, if it were decided by an indifferent judge, which is a most pernicious practice, put in ure when I was in this world, tossed and tormented by the wicked jews, where there were witnesses came in against me, affirming that I said, I could destroy the Temple and build it again within three days, 
Mat. 26.61.62.  quite contrary to the meaning of my words: 
The words of Christ wrested to a wrong sense.  who meant the Temple of my body, and not their Temple of jerusalem? So is it now a common matter among men, to construe the words of their deeds, as Obligations, 
A pernicious practice.  Leases, and all other writings, to a sense by all cunning quillets that can be found, by the skilfullest and cunningest Lawyers, to frustrate their own deed, their own manifest act, clean contrary to the true meaning thereof, as though their cunning devised law tricks, (as long as by circumstance, of sophistical arguments, the matter could be cloaked with reason) should without the breach of this Commandment, wipe away the apparent right due unto one, to lay it upon an other, who in justice hath none: how can that man that thus seeketh to overthrow his own act, or that Lawyer that worketh the means, be able before GOD to discharge themselves, when their own consciences shall accuse them, that they have swerved from the true intent and meaning of his own deed: 
A foolish and mod wicked devise to overthrow a man's own deed, when his conscience can accuse his meaning to be so. Many spend great sums of money in Law, to prove themselves to swerver from their true meaning.  a most dangerous enterprise no doubt unto them both. But it is lawful (they say) for a man to overthrow his own deed, if it be not formal, if it want the words that bind as fast as iron fetters, yea, though he can confess that his meaning was so, yet they say that the law tells him, it is void, and that he is at liberty to take the advantage, if he will: yes, it is all fish that comes unto the Net: men will spend more than the value, but they will prove themselves to swerver from their own meaning. A lamentable thing, that law the mistress of justice, should be so darkened through the hard consciences of men, that she should seem to pluck in her hand from giving every man his right: contrary to the true meaning of the law maker, and to the purpose of this Commandment: which as it forbiddeth openly to give false testimony in any matter: so to do any thing to the hindrance of other men, in goods or good name.  
The last Commandment forbiddeth thee, 
The tenth commandment wherein we are forbidden to covet any thing that is our neighbours.  not only (as before is said) to take away any thing by fraud or violence from thy neighbour, which was by the action or deed doing: but this cometh nearer to search thy very heart, and to reprove the very desire of things that are thy neighbours, as his house, his wife, his Servant, his Maid, his Ox, his Ass, or any thing that he hath. Thou art commanded to settle all thine affections, 
Luke 10.27.  thoughts and desires of thine heart, only in God mine heavenly father. But if thou be carried away with the desires of thy neighbour's goods, how fulfilest thou this Commandment? Wherefore it behoveth the to cast away these ungodly desires, of thy neighbour's house, his Land, his living, his commodities and profits, and with a determinate consent, to place them on good things, on things that may be equally beneficial to thy neighbour, as to thyself: that in heart thou mayst by a true faith, assure thyself, that thou lovest God above all things, and thy neighbour as thyself. Thou knowest th&t I have pa●de the ransom both for thy body and soul, 
We may not suffer our thoughts to wander after vain desires.  and therefore keep thyself under mine obedience, without letting thy thoughts run hither and thither, to inkindell such desires in thine heart, as will not be quenched until it break out into such an inexstinguishable flame, of burning affection to thy neighbours goods, that it burn up and consume, all love and fear of mine heavenly father: and so tie thine imaginations altogether to the Pillars of such vanities, as may draw thee into destruction both of body and soul. But some will say, why? it is lawful for me to think what I list, who can control me? It is a common saying, 
Although thoughts are free, God will one day take account of them.  that thoughts are free, but although it be free to think (as in deed in respect of men, thoughts are not seen,) nor understood, as of one by another.) But there is one that searcheth the very hearts and rains, in whose sight the thought appeareth manifestly, wherein he expecteth and willeth such obedience to be, as it may carry with it, a show of love to him above all things, and to thy neighbour as thyself. Thou hast been warned before in the other Commandments, to beware of such a resolute and determinate des●re of thy neighbours goods, as carrieth with it, a full persuasion & will to have it accomplished: which thou hast heard to be an equal offence in the sight of mine heavenly father with the deed itself: But in this commandment, thou art forbidden to give entertainment to the very bare thought: 
Our thoughts although they be not accompanied with a resolute intent to do the thing is to be avoided in evil.  notwithstanding thou give no resolute consent thereunto, namely that if thou hadst fit opportunity, thou wouldst perform that whereunto thy thought hath moved thee: Thou must not (I say) suffer thy thoughts to wander (by carnal liberty, upon vain and wicked things: but upon those things that are good and godly: where evil thoughts are, there is not love: that love which is required of thee towards mine heavenly father: 
1. Cor. 5.6. Love thinketh not evil.  for that love thinketh not evil against him whom it loveth, neither doth it rejoice in iniquity: that love oughtest thou to bear towards thy neighbour, so shall thy thoughts be preserved from thinking any evil, or pretending any wrong against him: for he that truly loveth another, imagineth nothing that he knoweth may be hurtful or a hindrance unto him: as in wishing his goods, house or land, or any other thing, which is proper unto him. Of which thou canst not clear thyself: no not of a settled and resolute consent to desire thy poor tenants house and living, which in the end brought forth the very effect of thy desire, 
Thought bringeth fo●●h desire, and the desire never leaveth, until the purpose be brought to pass.  by pulling it from the poor man in deed: now thine own experience can tell thee, that the thought brought forth the desire, and the desire never was quenched, until it had accomplished the thing desired: which is an argument sufficiently strong to prove, that evil thoughts (wherein are settled no certain consent) are to be subdued, for otherwise, they will thrust thee forward in the broad way that leadeath unto destruction. Now therefore, if such danger lie so secretly lurking in the thought, which danger men lest suspect, it behoveth thee to look about the, and to resist all evil, not only of the outward action, of the determinate consent, or in the word, but in the very thought. Look into this commandment, and into thy corruptible nature, that bringeth forth the weeds of wickedness in such plentiful manner, as thou shalt feel not only wickedness in thy thoughts, in thy desires, and resolute purposes, but in thy very actions and dealings amongst men. And so to have manifestly transgressed the whole Law, for which transgression there is due, the just reward of death.  The sinful man. 
Alas, then in what case am I?  
if death be due to me:  
What doth avail, that I have heard  
so many things of thee?  
What shall I do, mine heart impleat  
with fearful pangs of woe:  
Had been as good at first as now,  
to yield unto my foe.  Solace. 
WHat, hast thou so soon forgotten, that thou hast a Mediator, me jesus Christ, who have satisfied, and fulfilled all things to thy discharge? And that I remain with mine heavenly father for ever, making intercession for the forgiveness of thy sins? Turn unto me, in forsaking thine evil and wicked life: and I will appease mine heavenly father's wrath: so that in mercy, 
By the law is our corruption revealed.  he shall return again unto thee, as thou hast heard. Thou hast in these former Commandments, heard all thine infirmities revealed, thy wicked life reproved, and thy corruption manifested, for that feeling and perceiving thine unrighteousness, and setting the same (as it were face to face with the law) thou mayst see thine own wretchedness, whereby thou mightest stand convicted in thine own conceits of all merits of thine own, 
The righteousness of Christ reputed ours.  and be forced to fly unto me: whose righteousness shallbe reputed thy righteousness, mine obedience, thine obedience: my merrites thine, and my death to purchase thee eternal life. Wherefore, give over the opinion of thine own good works, and cleave unto the mercies of mine heavenly father, in me: and so much the more, by how much (now) thou mayest see thine utter decay without me. 
By the law we see, that without Christ we can not be saved.  But thou mayst beware that thou (in respect of thy salvation promised in me) neglect not these duties enjoined thee, towards mine heavenly father, and thy neighbour, as hath been told thee before: but (so much the more) endeavour thyself to perform than, & that lovingly and faithfully: not in the outward show only, but with the inward affection of the heart, embracing that with a godly desire, which thou art commanded, and hatefully eschewing that which thou art forbidden to do: assuring thyself by a lively and working faith, that thou art sealed with the holy Spirit, proceeding from my father and me, freely by my merits, without any deservings at all of thine own, to eternal salvation.  The sinful man. 
Now doth that Solace sweet appear  
which thou hast promised me:  
And that mine own deserts are not  
the mean to come to thee.  
Thy merits are mine only stay,  
thy mercy mere extend:  
Let faith in thee direct my life,  
my words and thoughts amend.  
The darksome night is come, I see  
there is no longer stay:  
Tell me, good Solace, need I not  
come yet an other day.  Solace. 
THou seest that I have spent these six days, in calling thee from thine error, and instructing thee, what thou oughtest to do, to reform thy wicked life: yet remaineth there some thing else for thee to be exercised in, to maintain that favour of mine heavenly father towards thee, which I have purchased for thee. And therefore (although to morrow be the Sabbath day,) which (as thou hast learned) it behoveth thee to sanctify with ceasing from all worldly labours, and to give thee to divine exercises: yet for as much as all mine endeavour tendeth to the safety of thy soul, I would have thee to repair hither again to morrow, when I will declare unto thee the residue, briefly, that belongeth unto thee, and that behoveth thee to learn to the finishing of all the course of thy life, that after this life ended, through my merits thou mayst enjoy eternal salvation.  The sinful man. 
With willing mind I will attend,  
mine heart doth long to see  
Those heavenly joys, wherein I trust  
at last to live with thee.  
The end of the Saterdays Conference, between Solace and the sinful man.   

A PRAYER TO God the Father, for pardon, in jesus Christ, for transgressing his Commandments, & for grace, to be directed to the true fulfilling of the same.  
OH God, my God, oh fountain & wellspring of all mercy & loving kindness, vouchsafe (favourably) to look down, upon my corruption and wickedness: and set before the eyes of thy justice, the merits of thy Son jesus Christ, for whose deserts and due obedience sake, leave to be angry and turn to me in love: take away the curse, which is due for my transgressions, and wilful disobedience. Alas, what should become of me, if I should receive according to my deserts? for which there is nothing due but the just reward of death. For, merciful Lord God, when I compare the whole course of my life past, with the righteousness of thy divine institutions and most sacred Commandments, I find myself a very Traitor, a most monstrous Rebel against thee, the God of my welfare. Oh Lord, when the justice and just judgements of thy divine Majesty, show themselves unto my deserts, whereby my conscience accuseth me, to have deserved eternal death, I cannot but fall into utter despair, of being acquitted before thee. Only herein a● I comforted (sweet Lord) that I have pardon promised, in the death and merits of thy dear Son, mine only Saviour and Redeemer, jesus Christ: in whose name I here present and prostrate myself unto thee, and for his sake, most humbly pray thee, to forgive my transgressions, and to pardon all my sins: vouchsaveing me grace from henceforth faithfully and truly to frame all my desires, unto the fulfilling of all thy most godly Commandments, and that in unfeigned love of thee above all things, and to show the same outwardly, to the performance of my duty to my neighbours, whom thou hast commanded me to love, succour, help, relieve, and do unto, as I would that other men should do unto me. Grant me sweet Lord, for jesus Christ's sake, grace to do that which I am commaunden in thy laws, and carefully to shun and avoid that which I am herein forbidden, that I may keep not only mine hands, but all mine actions and doings, yea, mine heart and thoughts free from displeasing thee. And for as much as my corruption, keepeth down mine understanding, and will, so that I am not able to perform that which I ought, but am ready to do that which I ought not: vouchsafe to accept the merits of thy Son jesus Christ, as a sufficient discharge for that which I cannot do, and for his sake to forgive mine insufficiency to perform thy will: Sweet God, Amen.   

THE SUNDAYE, and last days Conference, between Solace and the sinful Man:  
Wherein Solace directeth him in prayer, which is the principal and last work, belonging to the attainment of eternal life, by faith in Christ.  Solace. 
WHat art thou so early here this morning (oh man?) thou showest thyself, now to be very desirous of my solace, as it seems by thy diligent attendance this morning.  The sinful man. 
Ye, Solace, lo I look for thee,  
mine only comfort dear:  
Whose comfort now I find, in deed,  
proceed from heavens clear.  
And therefore I attend on thee,  
mine only guide and stay:  
Whom thou dost call, I see cannot  
gad like a wretch astray.  
Mine heart is set to seek the way  
(through thee) that guide's to bliss:  
Whereby I shall at last possess  
the joy, that perfect is:  
Which I in heart by faith do feel,  
though in this vale of woe:  
Where Satan's forces fell abound,  
and sins by custom grow.  
Which vale, I long to leave in haste,  
to take my rest with thee:  
In heavens high, where only joy  
and nothing else can be.  Solace. 
THou dost well to be wearied and grieved at the view of those abuses, and daily offences which thou perceivest in the world, to move mine heavenly father to displeasure, (which in deed are many and great) and to have a longing desire, to leave them and to give them over, to the end thou mayst the more freely come unto me. But thou must beware thou kick not nor murmur against mine heavenly father, 
We may not grudge or murmur, when we are in any trouble.  in respect of any misery, temptation or trouble to befall thee here in this world, and to be discharged or unburdened thereof, to wish for death, but referring thy cause unto his omnipotent and merciful providence, in hearty and faithful prayers, through me. Wait his good pleasure, arming thyself manfully to fight against Satan, and his wicked ministers: 
we must arm ourselves to fight against Satan & his wicked ministers. john 16.21.  assuring thyself through an undoubted faith, that whatsoever thou shalt ask my heavenvly father in my name, he shall give it thee: I am thy Mediator, by whom thou shalt be sure to obtain all things, both for body and soul. Ask therefore (I say) in my name: for I pray unto mine heavenly father for thee, for whose sake he shall give thee all things, that thy joy may be full.  The sinful man. 
Alas I know not how to ask,  
nor what true prayer is:  
I long to learn so sweet a mean,  
to bring my soul to bliss.  
Wherefore, declare to me in haste,  
how I must pray aright:  
Mine heart is set to seek the thing,  
so pleasant in thy sight.  Solace. 
TRue and faithful prayer, 
The chief service of God, is faithful prayer.  is the principal service, wherewith God mine heavenly father is honoured and pleased: for that thereby is thy faith manifested, and which beareth witness openly, that thou expectest all help, all relief, all happiness and welfare, to come from him alone: acknowledging him thine only defence, thine only rock, and sure refuge in the day of thy tribulation: who most lovingly calleth thee to come unto him in thy necessity. So that thou mayst be assured, that he is most ready and willing to hearken unto thy petitions, & to grant thy requests. 
Psal. 50.15. Our prayers must be faithful and unfeigned.  Call upon me in the day of thy trouble, and I will deliver thee. Which calling of thine, must be faithful, without hypocrisy: that is, it must be unfeigned and zealous even from thine heart, as a sure and certain testimony, that thou accountest him thine only helper and defender, and that thou reposest thy trust only in him, as the fountain of all good, whatsoever, and from whence thy zealous and unfeigned prayer, shall draw (as from the head-spring of all relief) the pure water of continual comfort: namely, in this world, all things which shallbe expedient and necessary, and in the end, 
All our cares ought to consist, in the obtaining of eternal salvation.  eternal salvation: wherein consisteth the whole care, which thou art in this life teyed unto, and not so much to seek the transitory defence of thy mortal body, nor things appertaining thereunto, as the preservation of thy soul, which shall live for ever and ever: wherein thou must beware that the affections which are naturally towards the body, exceed not, nor blind thine understanding in such sort, as thou seek for superfluous means for the preservation thereof, 
In respect of our souls, we should have no care of the body.  and neglect those things wherein the safety of thy poor soul consisteth: which is the worship of mine heavenly father, attributing unto him, both outwardly, in thy deeds, and inwardly in thine heart, those duties and pre-eminences, which by the prescript rule of his divine word, thou art bound to yield and do unto him: the chiefest and most acceptable manner whereof, is this: zealous, hearty & faithful prayer, which thou must direct unto him alone, through me his Son: by whom and by no other means, thou mayst freely come unto him: reveyling thy necessities, opening thy wants, bewraying thy weakness, confessing thy sins, and yielding all laud unto his holy name, and all possible thanks and praises for his most bountiful loving kindness towards thee: 
Wherein our prayers must consist.  in which several points ought thy prayers to consist: namely, in confessing thy sins: for he heareth not sinners: that is, such as have no feeling of their own corruption, 
God heareth not sinners.  and fall not to unfeigned repentance, and seek not forgiveness of their sins, in me: And therefore, above all things, seek first atonement with my heavenly father: yea, and that whensoever thou goest about to ask any thing at his hands, think that thou art a sinner, and that the remission thereof in true repentance is promised in me: to whom all the Prophets bear witness, 
Act. 10.  that through my name all that believe in me, 
Rom. 5.  shall receive the remission of their sins: By whom, being justified by faith, thou hast peace with mine heavenly father. To whom, as thou art bound to make all thy pr●●ers: so must they be made in and by me, by whom thou hast boldness, through faith to go unto him, even to the seat of his grace: 
Ephe. 3.  And having reconciliation and atonement with him through me, and free access unto the throne of his Majesty, in faith lay open thy necessities, assuring thyself, that whatsoever thou pray unto him for, 
We must in 〈◊〉 lay open 〈◊〉 necessi●●●s before 〈◊〉 in the 〈◊〉 of Christ.  be it for spiritual or temporal benefits in my name, he shall give it thee: for I am the Mediator and high Bishop that make continual prayers for thee, and no man cometh unto the father but by me. And therefore, if thou abide in me, and my words abide in thee: ask what thou wilt, and it shallbe done for thee. Wherefore, it behoveth thee duly to consider that I am only the mean, 
Luke 11.  whereby thy petitions are heard, and for whose sake they were granted, and all the promises fulfilled. 
1 Cor. 20. W● may not ●ooke to have ●●ace with 〈◊〉, nor to obtain our 〈◊〉 in the name, or 〈◊〉 the sake of any other then Christ only. Heb. 1 2. 1 Cor. 1.30. thanksgiving a princi●●●● part of ●●ayer.  And that there is none other, neither Saint nor Angel, or other, through whom, or for whose sake thou mayst look for peace with God my heavenly father (whom thou hast offended) but myself alone, to whom were all the promises made, being heir of all things, & who am made unto all the faithful, wisdom & holiness, sanctification & redemption: & wherefore? namely, that whoso rejoiceth, should rejoice in mine heavenly father through me: and to attribute every good gift, and every perfect gift unto him, (from whom all goodness proceedeth) and that with continual thanksgiving, which is, the third principal point of this especial worship and service of God, namely, unfeigned prayer: wherein, when thou hast referred thyself, and revealed unto him in my name, either the multitude of thy sins, and grievous transgressions: and feeling thyself through a lively faith, to be united unto his grace and favour again, or when thou hast declared unto him thy corporal or spiritual wants, as of a competent living, of defence in danger, tranquility of mind, peace with thy neighbours, success in thy vocation, good health of body, or of any other thing necessary for thy relief: and thou (according to thy request) hast been heard and comforted: It behoveth thee, not as a thanklessankles person to run on in petition only, but to acknowledge the bountiful mercy of mine heavenly father, in forgiving thy sins, and to yield him all possible thanks for his protection, for his superabundant loving kindness, wherein he hath relieved thee, defended thee, and preserved thee from those evils, wherein, without his aid and outstretched arm thou couldst not but have perished: and those mercies of his, not only to commend for a time, but continually, for that thou standest in a continual present need of his favour: without the which, every day, every hour, and every moment, bringeth with it evils enough to overthrow thee, yea, both body and soul: Wherefore, I say, it behoveth thee, 
The first point of prayer, is confession of our sins, and to crave atonement for the same in Christ.  to the discharge of thy duty in this so precious a work, prayer: first, to confess thy sins, and to seek atonement and peace with GOD mine heavenly father, through me, in a lively faith. Secondly, to make thine humble prayers for corporal or spiritual necessaries: and for the gift of them, not to rest unmindful or thankless, but yielding unfeigned thanks, not only inwardly in heart: 
The second point, request for corporal or spiritual benefits.  but showing the same in the reformation of thy life, to the glory of his name: and to the end, that other men seeing such success in thy serving of God, may be the better alured to the like: 
The third, is thanksgiving.  and that all men may learn to acknowledge themselves relieved, maintained, defended and saved by me, and by none other: without whom, no man cometh to mine heavenly father: and without whose mediation and intercession, 
None cometh unto God, but through Christ.  (prayers) by whom, to whom, when, wherefore, and howsoever they be made, are not only, not available, but mere abominable. But he that prayeth faithfully in my name, shall have the experience and trial, that mine heavenly father regardeth the same, and that by comforting and duly relieving them, whensoever they shall open their griefs and wants unto him: 
Although God know what we need, we must pray, & why▪  who although he understand before what thou needest, and could relieve thee without ask: his will is: that thou shouldest approach unto his throne of grace, in faithful and zealous prayer: that when thou art relieved, and hast obtained the things thou desiredst, thou shouldest acknowledge his goodness towards thee: and be the more assured, and rest in the more lively and constant hope, of the continuance of his loving favour and mercies towards thee, and for the same, to be the more stirred up to be thankful. But thou sayest, thou knowest not how to pray, or what to desire: the spirit shall then direct thee: namely, 
Rom. 8.6.  the holy ghost shall teach thee, he shall help thine infirmity: he shall make request for thee, and that with inward groanings and sighs of heart, in such wise, as the tongue can not express. The flesh is weak, and often keepeth down that zealous and earnest outward show, which shall be a testimony of a devout and godly mind, but the spirit groaning inwardly, lifteth up the heart in such sort: as the very sighs thereof are accepted with mine heavenly father, and known according to the desire thereof, although it be not uttered in open words: And therefore thou must understand, that it is not sufficient (to the discharging of this duty of zealous prayer) to utter many words, 
The words of the mouth, without the lifting up of the heart, is not available in prayer.  or to use long and tedious circumstances in outward speech, unless the heart (being guided and directed, by the spirit) inwardly groan, accompanying the tongue in the outward word: that so the heart and tongue being linked together, by undoubted faith, present thy necessities, before mine heavenly father, in my name, and so make the same acceptable: for the tongue is but the instrumental mean or witness of the mind, whereby to set forth the goodness of mine heavenly father towards thee: 
The heart must be the guide of the tongue.  So that unless the heart which is the guide of the tongue, be truly affected, the tongue must needs, either very coldly, or clean contrary to Christian duty, in that behalf, or in outward show, glorious, as an hypocrite, or else utter nothing at all: so that the true worship, the faithful service, and the acceptable sacrifice of prayer, consisteth in the unfeigned zeal of the heart, and not in the outward word. For he that searcheth the heart, understandeth the very sighs of the spirit, and granteth thy desires: such as are measured and limited, by the word of truth, proceeding from the same spirit, and not those that proceed of the corrupt flesh, which longeth always, contrary to the spirit: and which seeketh to tie the will of mine heavenly father, to the vain motions thereof: namely, in prefixing and setting down means, the manner and time of help, and relief: as did the Priest, who had limited mine heavenly father a time for their delivery, whom that godly woman judith, 
judith 8.13. judith reproved the priest for limiting a time unto God for the delivery of the people.  rebuked (as appeareth in the History) for his so tempting God. Thou must therefore wait his heavenly pleasure in patience, not limiting or apointi●g ●im the mean, the way, the time or season, when or how to defend thee, to relieve thee, to save thee: but to commit thee wholly unto his will and providence, looking faithfully upon him in patience, with continual prayers, that he for my sake will grant such success unto thy desires, as seemeth convenient in the eyes of his wisdom, commend (I say) thy ways unto his wisdom, and trust in him, & he will bring it to pass for thy best: look upon the poor children of Israel, 
Psal. 36. The children of Israel delivered out of their great danger, by the prayers of Moses.  who being environed with danger round about: the Sea was before them, the Mountains on each side of them, and pharaoh with an huge host pursuing and following them: in so much, as there was nothing but mere despair of their delivery: their danger was such, that all man's devices were vain: policy was to no purpose, no counsel could avail them: but see the wonderful power and mercies of mine heavenly father: who beholding their imminent danger, (at the prayers of Moses) made a way for them to escape: in which his prayers, he prefixed not the manner, the time, nor mean to be helped: but encouraging the people to trust in God mine heavenly father's right hand, and neither to murmur, to fear, or despair, but to refer themselves in faith unto his will: who parted the red Sea in sunder, and led the people of Israel through, and devoured their enemies with the same. Lo, thou seest that he helpeth when the help of a man is vain, 
God can help when man's help is vain.  and when all hope of help (in respect of men) is passed, then is his power greatest, and his help nearest. Let this therefore learn thee, that whether the present danger of enemies dismay thee, poverty oppress thee, or any other necessity or grief annoy thee: despair not of help, betake thee unto my heavenly father in my name: 
In our necessities, we must refer us to God in prayer  confess thy sins, and show him thy troubles: open thy necessities, and declare thy cause unto him in most faithful prayer: not coldly, or weakly from thy lips, but zealously and effectually from the heart, lifting up thy mind unto the heavens: not suffering thy thoughts to rove abroad after other helps, but fixed only with the eye of a true faith upon mine heavenly father's alone aid, for my sake: and assure thyself, that in a time most convenient and most acceptable, he shall defend thee, he shall relieve thee, and he shall help thee: as thou shalt say, that the right hand of the Lord hath wrought it for thee. 
We must wait God's good time in our delivery.  Thou must therefore wait his ●easure, and with patience abide his good time, in all humility, and dutiful obedience. As David did, who being expulsed his Kingdom by his own Son: 
David's humility in his extremity.  in obedience offered his prayers unto mine heavenly father: saying. If I shall find favour in thy sight, oh Lord, thou wilt establish me again in my Kingdom. But if thou shalt say unto me. Thou dost not please me, I am ready to obey thee, do with me what thou wilt. See his humility, which (notwithstanding the heavy burden of the rebellion of his own Son,) he showed in great patience, which engendered that hope, that at the last (at the will of mine heavenly father) was answered, with the thing it desired. 
The humility of job in all his adversity.  Such humility and obedience had job: who when all his children were taken away, his cattle destroyed, and houses and all his substance consumed, he betook him unto the Lord: saying. Oh Lord, naked came I into the world and naked shall I return to earth again, thou hast given and thou hast taken away, now blessed be thy name for evermore: Who in his extreme misery despaired not, neither limited a time of his relief, but referring himself unto mine heavenly father's will, in perfect patience, was in the end helped and wonderfully relieved. Wherefore I say, thou mayst be assured of relief in all thy necessities, if thus thou betake thee in my name unto mine heavenly fathers will. Look upon the three children in the hot Oven, 
Dan. 3.  who choosing rather to die then to commit Idolatry: cried out faithfully: saying. Our God whom we serve, can deliver us: But if he will not, know this oh King that we will not worship thy God. Which three children were in the Oven and not consumed: mine heavenly father was ready to deliver them: they did not indent and compound with him, that if he would deliver them, they would defy the Image of Nabugodoazer, but referred themselves unto his providence, in true obedience. So, what danger, necessity, or trouble soever thou hap to fall into, thou must with David and these three children, submit thyself unto mine heavenly father's will, without appointing the manner or time to be relieved. And with job to say: the name of God be praised for evermore. Cast thy care upon mine heavenly father in my name, he shall nourish thee, he shall defend thee, relieve and secure thee, and shall not suffer thee to be in perpetual trouble. And therefore thou must pray in hope, and that always: not being weary for that thou hast an end of thy troubles, and relief in thy necessities promised, 
Luke 18.1. There is an end of our troubles promised unto our prayers, but when or how we must refer to God. 1. Thes. 5.  when, in what manner, by what means, thou mayst not appoint: but whether he tarry long ere he help thee, or send thee relief presently, it is for thy best. And therefore, in all thy prayers thou must add this: if it be his will: for that he knoweth what is most convenient for thee, what is for thy benefit, & whereof thou art altogether ignorant. But rejoice always: pray continually: in all things be thankful: for this is the will of God mine heavenly father, in me his Son, towards all men.  The sinful man. 
What are the things, for which I ought  
most specially to pray:  
Instruct me, that from hence I may  
thy sacred will obey.  Solace. 
IN deed, 
We ought to consider that our Prayers be grounded upon the word of God.  it behoveth thee to have consideration, what thou requirest at mine heavenly father's hands: who although he will thee to come freely unto him, and he will help thee, he doth not admit thee to come in such wise, as that thy petitions should vary from his word: wherein he hath prescribed unto thee, what thou shouldest ask: namely, whatsoever things are honest, whatsoever things are just, 
Phil. 4. 8·  whatsoever things appertain unto love, whatsoever things are godly, virtuous, and tending to the glory of his holy name. In these things, oughtest thou to be careful, and for such things to make thy zealous and hearty prayers in my name, and thou shalt obtain both corporal and spiritual things to thine unspeakable comfort. 
joh. 16.23.24.  But thou must put a difference, 
We must put a differenc● between corporal and spiritual things when we pray: and how.  between the things thou prayest for: namely, to ask spiritual things, as forgiveness of sins, and to be preserved from sin and eternal death, for the gift of the holy Ghost, & for everlasting life, without any condition, in a true faith: for I will not the death of a sinner, but rather that he re●●rne and live. And therefore, thou mayst take 〈◊〉 of reconciliation in me, and assure thyself of eternal life. In the same faith also (as thou hast heard) thou mayst fly unto him in my name, 
Mark▪ 11.26.27 Before we pray, we must put of all hatred against our brother.  for all thy corporal necessities: but with this condition: namely, if it please him: And it is required of thee, that before thou enter into this so excellent and so precious a work, thou, examine thyself, namely, whether hatred against thy brother, malice, desire of revenge, or any other uncharitable matter be depending between any other and thyself: If so, then behoveth it thee●, before thou approach unto mine heavenly father, in requesting any thing, spiritual or temporal, to grow into a godly desire of unity, and from thine heart to forgive whatsoever thou have against any man, that mine heavenly father may forgive thee. 
Luke. 11.12. The form of Prayer whereupon all our prayers must be grounded.  For know this, that if thou forgive not those that have offended thee (be it never so highly) mine heavenly father will not pardon thee of thine offences, which are many and great against him. But being in a charitable desire of other men's welfare, as of thine own, thou hast free access through me, unto mine heavenly Father, to whom thou mayst come boldly for things appertaynig both to body and soul: as thou art taught by these words. Our father which art in heaven hallowed be thy name: thy kingdom come, thy will be done, in earth as it is in heaven. Give us this day our daily bread: and forgive us our offences, as we forgive them that have offended us: And lead us not into temptation: But deliver us from evil. In which brief form of prayer, consisteth the whole sum, both of spiritual and corporal requests. And whatsoever thou askest, it is comprehended within this prayer, or otherwise, it is without any warrant, and therefore not to be granted. And therefore, by this rule: it behoveth thee to guide all thy petitions: for in this form of prayer are contained things eternal, things spiritual and corporal, things present, & things to come: which things only, aught to stir up thy dull mind, to faithful and hearty prayer.  The sinful man. 
Declare thou these things more at large,  
(good Solace) that I may:  
In faith be stirred up in thee,  
for what, and when to pray.  Solace. 
THen understand, that by this form before recited, thou art taught, not only that prayer is necessary, and that it is commanded as a principal service and worship of mine heavenly father: but thou art directed to whom, and for what to pray. Thou must pray therefore, yea, 
1. Tim. 2. we must pray▪ continually. Mat. 24.  above all things: to whom? to mine heavenly father: for what? especially for things tending to eternal salvation, and then for bodily necessaries: when? continually, lest thou fall into temptation. Thou must pray unto mine heavenly father: why? because he is God eternal, omnipotent maker and creator of all things, the preserver, the defender, the safety and life of all, and without whose divine providence nothing can continue. Bu● by whom, or by whose, or what means, 
joh 16.  doth he hear thee, and grant thy requests? only by me: and whatsoever thou shalt ask of him in my name, he shall give it thee. And therefore, whensoever thou prayest, thou must be faithfully persuaded, that he is fatherly affected towards thee, 
we must pray for the hallowing of God's holy name.  and is become so favourable unto thee, for my sake, that he both heareth thee and will grant thy requests. And therefore oughtest thou to call him father: who for my sake, accepteth thee as his son, giving thee whatsoever is necessary for thee. And for that cause oughtest thou to be subject and obedient unto his will in all things, 
In all our prayers we must have a care of the magnifying of his holy name.  and to pray for the setting forth, and sanctifying of his holy name: which is, to have his word truly taught, lovingly embraced, diligently followed, & him to be worshipped according to the truth thereof in all things. And therefore, when thou intendest to pray, either for good things to be given thee, or evil things to be taken from thee, thou must have a principal regard to the magnifying of his holy name, and to the setting forth of his most worthy praises▪ for his mercies, and goodness, with ardent desire, that his holy name may be hallowed, 
we must pray that bis kingdom may come.  and his kingdom come. That is, that his holy spirit would so direct thee in all thy doings, thoughts and desires, that thine heart vary not from his will, but be so settled in the performance thereof in all things, that true humility, unfeigned love, undoubted hope, and constant faith may begin in thee, that tranquility and peace of conscience, which may assure thee, through me, to be the heir of his everlasting kingdom, to the overthrow of Satan's rule, and destruction of all his power, whereby he endeavoureth to lead all mankind into utter destruction. Pray therefore, that his kingdom may come: 
joel▪ ●  which is his holy spirit, which he hath promised to power out upon those that earnestly desire it, which shall guide thee to the true service of mine heavenly father here in this world: until such time as I shall appear in the Clouds to change thy mortal body, and place it in that kingdom, wherein thou shalt remain in bliss unspeakable for ever. 
We must pray that his will may be done.  Thou must pray also that mine heavenly fathers will be done in earth, as it is in heaven: that is, that not only thyself, but all the people of the earth may do that which in his word is prescribed and commanded to be done: and that there may be such obedience, such love, & such godly behaviour in this world, among men, as is required to be: that as the Angels in heaven are obedient unto his will and commandments, whereby he is glorified there: so he might be obeyed, to the magnifying of his name here in earth. And therefore art thou commanded, faithfully to pray unto him, that he would vouchsafe to govern all men: as Princes, Pastors and Teachers, Governors and Magistrates, that they may perform his will here in earth, as it is done in heaven: And that all men may execute their vocations truly, to the praise of his holy name. In which three former petitions thou hast to learn, that it behoveth thee principally in thy prayers, to regard the glory of God mine heavenly father.  
And now attend, and thou shalt perceive, that as thou art commanded in the former petitions, to have respect only unto the honour of mine heavenly father's name. So art thou also lovingly called, 
We are permitted to come unto God throuh Christ for corporal blessings.  to crave corporal blessings, namely, for such things as are necessary and expedient for the maintenance of this life, by this petition. Give us this day our daily bread, which comprehendeth in it, not only, request for bread: but for a competent living and good success in thy vocation: namely, that he will bless it, and make thy travail prosperous, in such sort, as by the fruits thereof, thou mayst be able, without unlawful means to live, and be rather helpful then burdensome to others. Yea▪ thou hast warrant in this petition, to crave all things belonging to this life, not only sufficiency of food and apparel: 
Psal. 107.6. Through prayers the hungry are fed.  but also health of body, and other temporal benefits. The Prophet declareth in the Psalms, that hungry and thirsty souls, wandering in the wilderness, called unto mine heavenly father, and were relieved, and sent away replenished. Yea, 
Prisoners delivered.  those that lie in prison: and in the shadow of death, fast bound in misery and iron, without all hope of help, calling upon him, in hearty and faithful prayer, are heard, their prayers granted, and they delivered. Such also as are afflicted, 
The sick are healed.  and pining away with sickness and heaviness of heart, humbling themselves unto him in prayer: are cured of their diseases. When thou art (therefore) in such or any other affliction, be it sickness, imprisonment, poverty, 
In what danger soever we be in, we have warrant hereto, come in faith to God, and to be relieved.  danger of enemies, or any other trouble whatsoever: refer thee to the consideration of this petition, and there shalt thou find, that thou hast sufficient warrant to fly unto mine heavenly father in my name in hearty prayer, for deliverance from thy distress: who is near unto all them that call upon him, yea, 
Psal. 145 18.19. Aswell the rich as the ●oo●e ought to pray for daily bread. Neither labour nor store can help without God's blessings.  to all that call upon him, in truth, he will fulfil the desire of them that fear him, he will hear their prayers and save them. In this petition (therefore) it behoveth thee, and all, aswell the rich as the poor, to consider, that it is not great abundance of riches, and store of all worldly things, nor the labour, industry, and earnest diligence of their vocations, but the only blessing of mine heavenly father: whereby their store is preserved, and the labour of their hands so prospered, as it serveth for the preservation of their mortal lives. And therefore all men ought so to refer themselves, unto mine heavenly father's will (be they poor or rich) in zealous and hearty prayer, as that, in the good success both of their store and calling, they may refer the glory unto him, 
Pro. 10. ●2.  the author of all their welfare: and whose blessing it is that maketh rich, and relieveth the poor.  

We must pray for forgiveness of sins upon condition.  Thou hast heard before, that it behoveth thee in all thy prayers, first to crave forgiveness of thy sins, and reconciliation with God mine heavenly father through me. And in this former most excellent form of prayer, which must be thy direction to all thy prayers, thou art warranted, to ask for remission of thy sins: But upon this condition: namely, that thou forgive freely and from thine heart, all those that have offended thee: Wherein thou hast then to consider, that if thou come unto mine heavenly father, endued (as before thou hast been taught) with especial love of him, and unfeigned love towards all men, come freely and boldly unto him in the name of me, thy continual Mediator, and crave in a true faith, that for my sake he will forgive thy sins, and receive thee again into his favour: assuring thyself, that having me the high Bishop praying for thee, 
Rom. 5.  through whom, thou being justified by faith, art at peace and at one with God mine heavenly father. Think therefore diligently upon the forgiveness of thy sins, in me: and whensoever thine own unworthiness, through fear, so cloyeth thy poor conscience, that thou think nothing but condemnation due unto thee. Cast the eyes of thine heart, through a lively faith, upon my merits, (standing at no time upon thine own deservings) crave reconciliation and remission for my sake: assuring thyself to be heard, and received into mine heavenly father's favour again. 
We may not account ourselves righteous in our own conceits. 1. ●o. 1.  And beware thou stand not righteous in thine own conceit: for if thou say thou have no sin, thou deceivest thyself, and there is no truth in thee: but if thou confess and acknowledge thy sins, I am faithful and righteous, remaining an Advocate for thee unto mine heavenly father, to obtain thee forgiveness, and to cleanse thee from all thine iniquity. Now, whensoever thou approachest unto mine heavenly father, in my name, for remission of sins, call to mind that to the promise of forgiveness, is annexed this condition, 
We must have regard to this condition.  that thou forgive all others that have trespassed against thee: wherein it behoveth thee to be circumspect and careful, to weed out all malice, all hatred, dissension and hypocrisy out of thine heart: together with all other impediments that may let thy free coming unto mine heavenly father: namely, all sin and iniquity, truly repenting thee thereof, that thy conscience being made clean, condemn thee not, but that thou mayst come boldly and freely unto the Throne of grace, and in my name receive whatsoever thou shalt ask.  
And for that, that Satan, the Prince of this world is so vigilant and diligent to draw men into many noisome attempts, whereby they may decline from mine heavenly Father, and follow him: whereby vice may be embraced, and virtue forsaken: 
We must crave strength of God to withstand temptations.  iniquity set up, and justice and equity suppressed: evil regarded, & goodness defaced. It behoveth thee, in all thy prayers, to make mention of thy frailty, with humble request unto mine heavenly Father, in my name: that he will strengthen thee, against all assaults of wicked Satan: who seeketh by all means to overthrow thee, whereof thou hast had sufficient experience of late: and in whose conflicts thou hast been utterly overcome, had not I assisted thee: not only in the covetous desires, and inordinate cares of this world, wherewith he infecteth many, but in his most dangerous assault, wherein he sought to drown thee in utter despair: his policies are very deceitful, 
The chiefest weapon to withstand ●athan, is a true faith.  his hatred to wards godliness so great: and his assaults so sharp: as it behoveth thee to have thy weapons prepared for defence, that he batter not the walls of thy Soul, with the shot of sin, and temptations to sin: but that thou mayst be able to withstand him, & to keep him from entering into thy soul: and that is by no other mean, then by a true and an undoubted faith in me, who have already vanquished him, whereby thou shalt also resist him: but for as much as thine own strength is mere weakness, thy force very frailty: apt rather to yield, then able to withstand him: thou art willed to come for strength against his temptation, unto mine heavenly father, by faithful prayer, in my name: that those temptations wherewith he endeavoureth to draw thee into destruction: namely, the things that may offend mine heavenly father: as contempt of his word, Idolatry, Covetousness, Drunkenness, Malice, Envy, Theft, despair in trouble, and to use sinister and unlawful means in poverty, or any kind of vice overcome thee not: but to be preserved from all things that are ungodly & dangerous to thy soul: for which (also) thou art willed to pray: namely, for deliverance from evil, in which word is comprehended, whatsoever may be displeasant and offensive unto mine heavenly father: from the tyranny of Satan, and from all miseries, both bodily and gho●i●y: 
We may not pray only for ourselves, but for the whole Church.  not only private, appertaining only unto thyself, but for the whole Church: that she being delivered from all calamities, thou mayst be partaker of the blessings powered upon the same in this life: namely, the true knowledge of my Gospel and fruition thereof: and after this life inherit the Kingdom, prepared for the ●●ect of mine heavenly father from the beginning.  
Now hast thou heard, what things thou must pray for: namely, things eternal, which are tending to the honouring of mine heavenly father's name, who hath been before all worlds, for spiritual things: which are those things, that tend to the salvation of thy soul: and for corporal things, 
What ought to stir us up to prayer.  which tend to the maintenance of this present life. The consideration of which things ought to stir thee up to continual and faithful prayer: wherein (as before is said) it behoveth thee to weigh unto whom thou prayest, and by whose means thy prayers are acceptable, and thy petitions granted. Thou prayest unto God mine heavenly father: who made and created thee, and all the world, thou hast access unto him, through me his Son: for whose sake, & by whose mediation, thy prayers are heard: 
1. Cor. 14.  those prayers that are made by the spirit and understanding, not unadvisedly, or at adventure, but in faith and truth. And to the end, that thou mayst be assured, that it is mine heavenly father, only, that both heareth thee and will help thee, thou must retain in thy continual remembrance, how and in what manner he hath declared himself to be the only and true God, and that not only in making thee, and all creatures else, whom by his mighty power he likewise preserveth, but especially in sending me his only Son into the world, 
2. Cor. 4.4. Col. 1.15.  to take humane nature upon me, to be familiarly conversant with man on earth, to show mine heavenly father's will, the Gospel of eternal truth: his lively and very perfect Image unto men: 
God hath revealed himself unto us in Christ.  to the ●●de that they should pray only unto him, who hath revealed himself by me, as appeareth by many and evident testimonies: whereby thou mayst and oughtest daily and diligently to exercise thy faith, and therein, 
We must avoid unthankfulness.  without wavering to address thyself unto the Throne of his grace in my name, of whom he gave testimony to be his only Son, and for whose sake, he hath promised to give thee all things, both corporal and spiritual, which thou shalt faithfully pray for in my name, and be assured to receive the fruit of thy faithful prayer. But now, thou must beware, lest (as before is said) thou be found unthankful after the receiving of the blessings of my heavenly father, of what kind soever they be: For, thanksgiving is an acceptable worship unto him: for that thereby he is acknowledged the giver and disposer of those things that tend to thy benefit, and he that giveth him praise, glorifieth him. And this belongeth unto the righteous and godly ones only: as the Prophet witnesseth, saying: The voice of joy and deliverance shall be in the tabernacles of the righteous: 
Psal. 1.8.15. The Godly, only praise God.  saying: the right hand of the Lord hath done valiantly. Thus must thou at all tims, for all things, and above all things, give thanks, not only, for the comfort of the present benefit which thou receivest at the hands of mine heavenly father, but also, for that thou hast received an assured token of his favour: wherein, thou mayst peaceably pass the whole course of thy life in full assurance, that for my sake thou art at peace with him. For, if thou omit and neglect this due worship of thanksgiving, when thou hast received any singular benefit, or delivery from any kind of danger, or riddance from any calamity, thou deemest mine heavenly father to be the author thereof, 
He that is not thankful for the benefits of God, denieth him to be the author of them.  and attribute the mean of thy relief to fortune: whereby thou dishonourest him, and quenchest that faith whereby thou oughtest to be persuaded, that what good soever light upon thee, he sendeth the same as a certain token and pledge of his especial favour and love towards thee.  The sinful man. 
Lo than I see that prayer is,  
through thee, the mean to have:  
What so I want, if that in faith,  
and truth, the same I crave.  
And that unfeigned thanks, I must  
give, for his passing love:  
Wherein he doth vouchsafe relief,  
from heavens high above.  Solace. 
IT is even so, look therefore unto the performance thereof, accordingly, together with the residue of those duties, which thou art bound unto, towards mine heavenly father: as also towards thy neighbours. And beware lest thou look back, and return to thy former wickedness, to thine old vomit. Thou art now cured, 
When we be once reclaimed, we must beware of turning to our old iniquity.  sin no more, lest a worse thing happen unto thee: I have broken the bands of Satan, wherein thou wast fast tied, thou art now at liberty: Be watchful therefore, and trust in mine heavenly father, pray continually, and offer the sacrifice of praise and thanksgiving: cease not to do good: but refuse to do evil. Walk all the days of thy life in this narrow way that tendeth to eternal life: and shun the broad way that leadeth unto death: wherein thou hast walkest in time past, but now being reclaimed, avoid it: that this life once ended, 
we must walk the narrow way that leadeath unto life.  thou mayst without fear, in a clear conscience appear & enter into that blessed estate, wherein thou shalt find nothing but such surpassing eternal joy: and so sweet solace, as neither tongue can declare, the ear hath not heard, the eye seen, neither can the heart of man conceive the sweetness thereof: 
The reward of the righteous.  wherein thou shalt live for ever, and receive such a beautiful Diadem and Crown of glory, at the hands of mine heavenly father, as passeth all understanding. Wherefore, persevere in the truth here, embrace it unto the end, without fainting: take hold of the promises in faith, rejoice in me. Let the foolish and momentary pleasures of this world go: 
The pleasures of this word, the baits of Satan.  esteem them not, they are the baits of Satan, to allure thee to the broad way: but be wary, avoid his enticements, wherewith he endeavoureth to draw men into destruction, and such as obey him, shall have no part of the promised, blessed inheritance: but have their portion in hell fire, to whom I will say, Depart from me ye workers of iniquity, 
The end of the wicked.  into everlasting torments, where shall be weeping and gnashing of teeth. Look therefore unto thyself while thou hast an acceptable time: be sober and watchful unto the end. Mine heavenly Father bless thee, and the holy Ghost guide thee to all goodness for evermore, Amen.  The sinful man. 
ALL thanks & praise oh Lord I do  
in humble wise commend:  
To thee who dost such solace sweet  
unto poor sinners send.  
Wherewith thou hast revived so,  
my sinful soul from woe:  
That tongue cannot thy praises due,  
for want of wisdom show.  
But yet as far as heart and tongue  
can give, I yield to thee:  
Accept it Lord, though passing thanks  
thou do deserve I see.  
For when I was in sinful plight,  
in Satan's bands oppressed:  
Thy tender Son came down to me  
to show the way to rest.  
My soul did harbour all that was  
unto my soul annoy:  
But he hath fraught the same again,  
with all surpassing joy.  
My darkness he hath turned to light,  
wherein I see the way  
That leads to life, & how to shun  
what led me long astray.  
The pleasant shows and fawning cheer  
of worldly wealth, I see,  
The fond delights & peevish toys,  
did work but ill for me.  
Therewith I was puffed up aloft,  
with plumes of pride so high:  
That nothing did remain for me,  
but just desert to die.  
For, sin a thousand fold, I did  
within mine heart retain:  
A burning zeal there was in me,  
to heap up foolish gain.  
My heart was led with deep delight,  
mine eyes did gaze awry:  
My truethles tongue within mine head,  
for greedy gain did lie.  
No pity or compassion was,  
within my careless breast:  
A thousand cares of worldly wealth  
my wicked heart possessed.  
I thought not on an others woe,  
I pass not for his pain:  
I spared not to pinch the poor,  
to reap myself the gain.  
And thus I lived long secure,  
in sinful soil a sleep:  
Till Solace came and did awake  
me, out of slumber deep.  
And set before my blinded eyes,  
the reckless race I run:  
Which now I see I must forsake,  
or rest (for aye) undone.  
Wherefore all praise in heart I yield,  
oh Lord of Lords to thee:  
Unto thy Son, and holy Ghost,  
for thus receiving me.  Psal. 119. 
Oh how sweet are thy words unto my throat, yea, sweeter than honey unto my mouth.  1. Cor. 15. 
Death where is thy sting? hell where is thy victory? the sting of death is sin, and the strength of sin is the law. But thanks be unto God, who hath given us victory, thorough our Lord jesus Christ.   

A farewell to the Book.  
I If thou (oh silly Book) do chance  
to light into the hand  
O Of any, such as takes delight,  
each others work to scanned:  
H Hear with good will what they will say:  
take not in grief, disdain.  
N No Book so good, but gets reproof,  
and trifling toys the gain.  
N No praise expect, way not dispraise:  
each man will verdict give  
O Of thee and me, but have regard  
how he or they do live.  
R Rash judgement doth unstaid minds,  
in each degree bewray:  
D Disdain thou not the deadly dooms,  
therefore of such as they.  
E Even so, farewell, in ragged show,  
thou must departed from me:  
N Not pullisht as some pleasant Books,  
that profit less than thee.  Si Deus nobiscum quis contra nos. 
FINIS.